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Some trust in chariots, and some in horses; but we will remember the name of the Lord our God. (Psalms 20:7) And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. (Luke 9:58) William H. Race, in his book on the subject, writes:
A traditional depiction of the chariot vision, based on the description in Ezekiel, with an opan on the left side. The ophanim (Hebrew: אוֹפַנִּים ʼōp̄annīm, ' wheels '; singular: אוֹפָן ʼōp̄ān), alternatively spelled auphanim or ofanim, and also called galgalim (Hebrew: גַּלְגַּלִּים galgallīm, ' spheres, wheels, whirlwinds '; singular: גַּלְגַּל ...
Credited as among Aesop's Fables, and recorded in Latin by Phaedrus, [1] the fable is numbered 137 in the Perry Index. [2] There are also versions by the so-called Syntipas (47) via the Syriac, Ademar of Chabannes (60) in Mediaeval Latin, and in Medieval English by William Caxton (4.16).
Phye (Greek: Φύη, romanized: Phýē) was a young woman from Paeania who accompanied the tyrant Pisistratus in a chariot during his return to Athens in 546/5 BCE. Phye was dressed as the goddess Athena in order to deceive the people of Athens into believing that Peisistratos' return to Athens was divinely sanctioned.
The noun merkavah "thing to ride in, cart" is derived from the consonantal root רכב r-k-b with the general meaning "to ride". The word "chariot" is found 44 times in the Masoretic Text of the Hebrew Bible—most of them referring to normal chariots on earth, [5] and although the concept of the Merkabah is associated with Ezekiel's vision (), the word is not explicitly written in Ezekiel 1.
The Defeat of Sisera by Luca Giordano shows Sisera in battle.. Harosheth Haggoyim (Hebrew: חרושת הגויים, lit. Smithy of the Nations) is a fortress described in the Book of Judges as the fortress or cavalry base of Sisera, commander of the army of "Jabin, King of Canaan".
Like most other Hekhalot texts, the Ma'aseh Merkabah revolves around the knowledge of secret names of God used theurgically for mystical ascent. It begins with a conversation between Rabbi Ishmael and Rabbi Akiva, [3] where the latter expounds on the mysteries of the spiritual world, as well as describing the appearance of the heavenly planes.
However, by this time, cavalry was far more effective and agile than the chariot, and the defeat of Darius III at the Battle of Gaugamela (331 BC), where the army of Alexander simply opened their lines and let the chariots pass and attacked them from behind, marked the end of the era of chariot warfare (barring the Seleucid and Pontic powers ...