CHARIOTS
Scripture speaks of two sorts of these: one for princes and generals to ride in, Gen 41:43 ; the other to break the enemy’s battalions, by rushing in among them, being “chariots of iron,” that is, armed with iron scythes or hooks, projecting from the ends of the axle-trees. These made terrible havoc. The Canaanites, whom Joshua engaged at the waters of Meron, had horsemen, and a multitude of chariots, Jos 11:4 Jdg 1:19 . Sisera, general of Jabin king of Hazor, had nine hundred chariots of iron, Jdg 4:3 . See LITTER.
Fuente: American Tract Society Bible Dictionary
Chariots
See Chariot
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Chariots
The Scriptures employ different words to denote carriages of different sorts, but it is not in every case easy to distinguish the kind of vehicle which these words severally denote. We are now, however, through the discovery of ancient sculptures and paintings, in possession of such information respecting the chariots of Egypt, Assyria, Babylon, and Persia, as gives advantages in the discussion of this subject which were not possessed by earlier writers. The chariots of these nations are, in fact, mentioned in the Scriptures; and by connecting the known with the unknown, we may arrive at more determinate conclusions than have hitherto been attainable.
Fig. 125Egyptian Curricle
The first chariots mentioned in Scripture are those of the Egyptians; and by close attention to the various notices which occur respecting them, we may be able to discriminate the different kinds which were in use among that people.
The earliest notice of chariots in Scripture occurs in Gen 41:43, where the king of Egypt honors Joseph by commanding that he should ride in the second of the royal chariots. This was doubtless a state-chariot, and the state-chariots of the Egyptians do not appear to have been different from their war-chariots, the splendid military appointments of which rendered them fit for purposes of royal pomp. We also observe that where private carriages were known, as in Egypt, they were of the same shape as those used in war, and only differed from them by having less complete military accoutrements, although even in these the case for arrows is not wanting. One of the most interesting of the Egyptian paintings represents a person of quality arriving late at an entertainment in his curricle, drawn (like all the Egyptian chariots) by two horses. He is attended by a number of running footmen, one of whom hastens forward to knock at the door of the house, another advances to take the reins, a third bears a stool to assist his master in alighting, and most of them carry their sandals in their hands that they may run with the more ease. This conveys a lively illustration of such passages as 1Sa 8:11; 2Sa 15:1. The principal distinction between these private chariots and those actually used in war was, as appears from the monuments, that in the former the party drove himself, whereas in war the chariot, as among the Greeks, often contained a second person to drive it, that the warrior might be at liberty to employ his weapons with the more effect. But this was not always the case; for in the Egyptian monuments we often see even royal personages alone in their chariots, warring furiously, with the reins lashed round their waist (See fig. 126). So it appears that Jehu (who certainly rode in a war-chariot) drove himself; for his peculiar style of driving was recognized at a considerable distance (2Ki 9:20).
In the prophecy of Nahum, who was of the first captivity, and resident (if not born) at Elkosh in Assyria, there is much allusion to chariots, suggested doubtless by their frequency before his eyes in the streets of Nineveh and throughout the Assyrian empire. In fact, when prophesying the downfall of Nineveh, he gives a particular and animated description of their action in the streets of the great city:
‘The shield of his mighties is made red:
The valiant men are clothed in scarlet:
The chariots are as the fire of lamps, in the day when he prepareth them.
And the horsemen spread fear
In the streets, the chariots madden:
They run to and fro in the broad places:
Their appearance is as lamps, they run as lightning.’
Nah 2:3-4
These allusions to the horsemen and chariots of Nineveh give much interest to some recent discoveries on the site of that very ancient city, of various inscriptions and sculptures, which seem to show that the work was earlier than the age of Cyrus, and may be referred to the times of the Assyrian empire. Some of the sculptures represent horsemen completely armed and at full gallop. But the matter of greatest interest is the discovery of a curious bas-relief, representing a chariot drawn by two horses, and containing three persons. The principal of these appears to be a bearded man, lifting his right arm, and holding in his left hand a bow. He wears a tiara painted red (‘the valiant men are clothed in scarlet’); behind him is a beardless slave, carrying a fringed parasol, and at his left is the charioteer holding the reins and the whip. The principal person and the charioteer wear earrings. The chariot-wheels have eight spokes: the chariot itself has been covered with carving, now impossible to be made out. The horses are admirably drawn, and afford indications of pure Arabian blood. Their harness is very rich, and still bears evident traces of coloring, among which blue and red only can be distinguished, the rest having turned black. Behind the chariot rides a cavalier, bearing a lance, with a sword at his belt, and a quiver over his shoulder.
Fuente: Popular Cyclopedia Biblical Literature
Chariots
Chariots. Scripture speaks of two kinds of chariots, two-wheeled, and both drawn by horses: one for princes and generals to ride in, Gen 41:43; Gen 46:29; 2Ki 5:9; Act 8:28; or dedicated to idols, 2Ki 23:11; the other “chariots of iron,” armed with iron scythes or hooks, projecting from the ends of the axletrees. The Canaanites whom Joshua engaged at the waters of Merom had horsemen, and a multitude of chariots. Jos 11:4; Jdg 1:19. Sisera, general of Jabin, king of Hazor, had 900 chariots of iron, Jdg 4:3; and Solomon raised 1400, 1Ki 10:26, in spite of the prohibition in Deu 17:16; 1Sa 8:11-12. The later kings also used this form of military defense. Isa 31:1. Elijah went up to heaven in a chariot of fire. 2Ki 2:12. E. V. reads “chariots.” In Son 3:9, chariot seems to mean a portable sedan or palanquin, as it is translated in the R. V.
Fuente: People’s Dictionary of the Bible
CHARIOTS
Chariotsf1 on our side, betoken courage in us, and safety and skill, with success in feats of arms; but if they belong to the other side, then, by the rule of contraries, they denote dread and consternation, and ill success in the war. Hence David, in Psa 20:7, saith: “Some trust in chariots, and some in horses, but we will remember the name of the Lord our God.” “For his chariots are twenty thousand,” (Psa 68:17), infinite in number, and by consequence in power to defend.
Wherever chariots or horses appear in the imagery of prophecy, the presence of charioteers or riders is implied, as it were contrary to nature to suppose them self-governed. Sometimes they are simply implied, as in Zec 6:1-7; Zec 1:8, one rider is described, and the rest are implied.
God employs, in the administration of the moral universe, various agents: his holy angels are his celestial armies, who run to and fro on mingled messages of love, and of penal inflictions.
These angels are therefore his chariots and horsemen. In this sense the symbols are used, 2Ki 6:17; and Psa 68:17. The Lord has also his ecclesiastical or spiritual armies, and these are his church, whether militant upon earth, or triumphant in the presence of her Lord. Thus Elijah, from his pre eminent zeal and holy integrity, embodying as it were in himself the strength of the church in his own day, is called “the chariot of Israel, and the horsemen thereof,” 2Ki 2:12. God in his holy providence employs also the armies of earthly potentates in executing the purposes of his wrath or his mercy; these armies are also symbolised by chariots and horsemen, as in Isa 21:7-9, where they denote the united armies of the Medes and Persians.
F1 Oneir. c. 156, 249.
Fuente: A Symbolical Dictionary
CHARIOTS
(1) Used in War
Exo 14:7; Jos 11:4; Jos 17:16; Jdg 1:19; Jdg 4:13; 1Sa 13:5
2Sa 10:18; Psa 20:7; Isa 31:1; Nah 2:13
(2) Used in Travelling
Gen 41:43; Gen 46:29; 1Ki 12:18; 2Ki 9:16; Act 8:29