Original Word: פָרָשׁ
Part of Speech: Noun Masculine
Transliteration: parash
Pronunciation: pah-RAHSH
Phonetic Spelling: (paw-rawsh')
KJV: horseman
Word Origin: [from H6567 (פָּרָשׁ - To declare)]

1. a steed (as stretched out to a vehicle, not single nor for mounting)
2. (by implication) a driver (in a chariot)
3. (collectively) cavalry

horseman

From parash; a steed (as stretched out to a vehicle, not single nor for mounting (compare cuwc)); also (by implication) a driver (in a chariot), i.e. (collectively) cavalry -- horseman.

see HEBREW parash

see HEBREW cuwc

II. [מָּרָשׁ] noun [masculine] horse, steed (less common synonym of סוּס ( > explained away by Schw^{ZAW viii (1888). 191}); Arabic horse, mare (often), so Ethiopic : compare Sabean פרס horse, Mordtm^{Him. Inschr. 70}); — Plural מָּרָשִׁים (erroneous for * מְּרָשִׁים Kö^{ii. 1, 89}) Ezekiel 27:14 +, suffix מָּרָשָׁיו Isaiah 28:28; 1 Samuel 8:11; — steeds Ezekiel 27:14 ( + סוּסִים, מְּרָדִים), from Togarmah; simile of swiftness Joel 2:4 ("" סוּסִים); probably also Isaiah 28:28; Jeremiah 46:4 ("" סוּסִים, compare Gf Gie), and perhaps ׳וְשָׂם לוֺ בְּמֶרְכַבְחוֺ וּבָעָרָשָׁיו וְרָצוּ וגו 1 Samuel 8:11 (king subject).

II. מָּרָשׁ noun masculine^{Nahum 3:3} horseman (i.e. * parrâš, compare Ges^{§ 84 b.b}; Arabic ; Ethiopic : Aramaic מָּרָשׁ ); — absolute ׳פ Nahum 3:3; Jeremiah 4:29, also מָּרַשׁ Ezekiel 26:10 (as if construct Kö^{Synt. § 337 s}); Plural מָּרָשָׁים Genesis 50:9 +; suffix מָּרָשָׁיו Exodus 14:9 +; — horseman, usually plural, especially + רֶכֶב charioty: Egyptain Genesis 50:9 (J), Joshua 24:6 (E), Exodus 14:9; Exodus 14:17; Exodus 14:18; Exodus 17:23; Exodus 14:26,28 (all P), Exodus 15:19 (song), Isaiah 31:1; 2 Kings 18:34 = Isaiah 36:9; 2Chronicles 12:3; compare 2 Chronicles 16:8; Philistine 1 Samuel 13:5; 2 Samuel 1:6 (strike out בַּעֲלֵי ᵑ7 We Dr Bu HPS); Aramaean 2 Samuel 10:18 (but read probably אִישׁ, compare "" 1 Chronicles 19:18, We Dr and others), and (+ אִישׁ רַגְלִי) 2 Samuel 8:4 = 1 Chronicles 18:4, compare 1 Chronicles 19:6; also עַלסֿוּס וּפָרָשִׁים 1 Kings 20:20 (si vera lectio) Israel, of Adonijah 1 Kings 1:5 (+ רֶכֶב חֲמִשִּׁים אִישׁ רָצִים; Solomon + רֶכֶב 1 Kings 9:19,22; 1 Kings 10:26 2Chronicles 8:6,9; 1:14 (twice in verse), Prob also 1 Kings 5:6 ( + סוּסִים לְמֶרְכָּבוֺ) = 2 Chronicles 9:25 (+ סוּסִים וּמֶרְכָּכוֺת); Jehoahaz 2 Kings 13:7 (+ רַגְלִי); + רֶכֶב, figurative of Elijah 2 Kings 2:12, of Elisha 2 Kings 13:14; + סוּסִים Hosea 1:7; Assyrian Isaiah 22:6,7 (+ רֶכֶב), compare Nahum 3:3, רִכְבֵי סוּסִים ׳פ Ezekiel 23:6,12 Babylonian Habakkuk 1:8 (twice in verse); Jeremiah 4:29 (+ רֹמֵה קֶשֶׁת), Ezekiel 26:7 (+ סוּס), רֶכֶב), Ezekiel 26:10 (+ גַּלְגַּל וָרֶכֶב), Scythian (Gog) Ezekiel 38:4 (+ סוּסִים); Persian Isaiah 21:7,9 (׳צֶמֶד פ), Nehemiah 2:9; Ezra 8:22; of kings of north Daniel 11:40 (+ רֶכֶב).

General Scope and Distribution

The word designates mounted warriors or cavalry units. Appearing about fifty-seven times, it is scattered through the Historical Books (especially Kings and Chronicles), the Restoration narratives (Ezra, Nehemiah, Esther), and the Prophets. Its usage clusters around four main themes: the rise of royal armies, foreign invasion or deliverance, prophetic warnings against misplaced trust, and eschatological visions.

Royal Administration and Military Organization

• Saul’s reign shows no organized cavalry, but by David’s day the need for mounted forces becomes apparent (2 Samuel 1:6; 1 Chronicles 18:4).
• Solomon institutionalizes cavalry on a grand scale: “Solomon had 40,000 stalls of horses for his chariots and 12,000 horsemen” (1 Kings 4:26). The Chronicler repeats the number to emphasize his logistical brilliance (2 Chronicles 9:25).
• Later kings sustain a standing corps of horsemen (for example, Ahab in 1 Kings 20:20; Amaziah in 2 Chronicles 25:9). These riders form the rapid-response wing of Israel’s and Judah’s armies, often paired with chariots.
• Administrative texts such as Esther 8:9–14 name “horsemen riding swift steeds bred of the royal stud,” illustrating Persian-era dependence on mounted couriers.

Foreign Cavalry and the Threat of Empire

Egypt (2 Chronicles 12:3), Assyria (Isaiah 36:9), Babylon (Jeremiah 4:29; 50:42), and later Persia deploy massive cavalry forces. The prophets cite them to warn Judah not to rely on political alliances: “Woe to those who go down to Egypt for help and rely on horses… but do not look to the Holy One of Israel” (Isaiah 31:1). The horseman becomes a vivid emblem of imperial strength standing over against covenant faithfulness.

Prophetic and Poetic Imagery

• Elisha’s cry, “My father, my father, the chariots and horsemen of Israel!” (2 Kings 2:12; 13:14), turns the cavalry metaphor into a symbol of spiritual defense—prophetic intercession more potent than physical armies.
• In Psalm 76:6 cavalry collapses at God’s rebuke: “At Your rebuke, O God of Jacob, both rider and horse lay stunned.”
• Apocalyptic passages (Joel 2:4; Nahum 3:2; Zechariah 10:5; 12:4; 14:15) employ horsemen to portray swift judgment and eventual victory for the Lord of hosts. Haggai 2:22 epitomizes the theme: “I will overthrow the chariots and their riders; the horses and their riders will fall.”

Covenant Theology and the Sin of Trusting in Horses

Deuteronomy 17:16 forbids kings from multiplying horses lest they return to Egypt. The historical record shows Solomon and later monarchs disregarding this command, foreshadowing moral decline. Isaiah and Jeremiah repeatedly contrast reliance on cavalry with trust in the LORD. This tension underlines a key covenant principle: military strength is subordinate to divine sovereignty.

Eschatological Reversal

Zechariah foresees a day when Judah’s clans “will be like mighty men who tread down the enemy in the mud of the streets in battle; they will fight because the LORD is with them, and they will put the horsemen to shame” (Zechariah 10:5). The final victory belongs not to skilled riders but to the Messiah’s people empowered by God.

Pastoral and Didactic Implications

1. Leadership: Solomon’s expansion of cavalry warns modern leaders against pride in visible resources.
2. Spiritual Warfare: Elisha’s declaration views prophetic ministry as the real backbone of national security.
3. Faith Over Force: Congregations are called to remember that “the horse is made ready for the day of battle, but victory rests with the LORD” (Proverbs 21:31).
4. Missions and Evangelism: Just as ancient riders carried royal decrees swiftly (Esther 8:14), believers are to bear the gospel with equal urgency.

Summary

The biblical horseman is both a historical reality and a theological signpost. He represents organized power, impressive speed, and human confidence—yet Scripture consistently reorients that image toward God’s ultimate control, judgment, and redemption.

הַפָּ֣רָשִׁ֔ים הַפָּרָשִׁ֑ים הַפָּרָשִׁ֖ים הפרשים וְהַפָּ֣רָשִׁ֔ים וּבְפָ֣רָשִׁ֔ים וּבְפָרָשִֽׁים׃ וּבְפָרָשִׁ֖ים וּבְפָרָשָֽׁיו׃ וּבְפָרָשָׁ֔יו וּבְפָרָשָׁיו֙ וּכְפָרָשִׁ֖ים וּלְפָרָשִֽׁים׃ וּלְפָרָשִׁ֖ים וּפָ֣רָשִׁ֔ים וּפָ֣רָשָׁ֔יו וּפָֽרָשִׁים֙ וּפָֽרָשָׁיו֙ וּפָרָשִֽׁים׃ וּפָרָשִׁ֔ים וּפָרָשִׁ֗ים וּפָרָשִׁים֒ וּפָרָשָֽׁיו׃ וּפָרָשָׁ֑יו וּפָרָשָׁ֖יו ובפרשיו ובפרשיו׃ ובפרשים ובפרשים׃ והפרשים וכפרשים ולפרשים ולפרשים׃ ופרשיו ופרשיו׃ ופרשים ופרשים׃ פָּֽרָשִׁ֑ים פָּֽרָשִׁ֔ים פָּֽרָשִׁים֙ פָּֽרָשָׁ֑יו פָּרַ֨שׁ פָּרָ֜שׁ פָּרָ֣שׁ פָּרָשִֽׁים׃ פָּרָשִׁ֑ים פָּרָשִׁ֔ים פָּרָשִׁ֕ים פָּרָשִׁ֖ים פָּרָשָֽׁיו׃ פרש פרשיו פרשיו׃ פרשים פרשים׃ hap·pā·rā·šîm hapParaShim happārāšîm pā·rā·šāw pā·rā·šîm pā·raš pā·rāš pāraš pārāš pārāšāw paRash paraShav paraShim pārāšîm ū·ḇə·p̄ā·rā·šāw ū·ḇə·p̄ā·rā·šîm ū·ḵə·p̄ā·rā·šîm ū·lə·p̄ā·rā·šîm ū·p̄ā·rā·šāw ū·p̄ā·rā·šîm ūḇəp̄ārāšāw ūḇəp̄ārāšîm uchefaraShim ufaraShav uFaraShim ūḵəp̄ārāšîm ulefaraShim ūləp̄ārāšîm ūp̄ārāšāw ūp̄ārāšîm uvefaraShav uvefaraShim vehapParaShim wə·hap·pā·rā·šîm wəhappārāšîmInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts