from passive participle of רָכַב; a vehicle (as ridden on); chariot.
Transliteration:rᵉkûwb
Pronunciation:rek-oob'
Detailed Word Study
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### Core Meaning & Semantic Range
The Hebrew term רְכוּב (rᵉkûwb, `{{H7398}}`) is derived from the passive participle of the verb רָכַב (rakab, `{{H7392}}`), meaning "to ride," "to mount," or "to drive." Therefore, the core meaning of rᵉkûwb is "that which is ridden upon" or "that which is mounted." Its semantic range extends to encompass "a vehicle" or "chariot," though its specific usage in the biblical text suggests a broader application to any object used for riding or conveyance. The passive nature of the participle emphasizes the object's function as something that receives the action of riding.
### Biblical Occurrences & Contextual Analysis
The word רְכוּב (rᵉkûwb, `{{H7398}}`) appears only once in the Hebrew Bible, in [[Leviticus 15:9]]. The verse states: "And whatever saddle (רְכֻבּוֹ) the one having the discharge rides on shall be unclean."
In this singular occurrence, רְכֻבּוֹ (rᵉkubbo) is the word rᵉkûwb with a third-person masculine singular pronominal suffix ("his"). The context is the detailed legislation concerning ritual purity and impurity, specifically dealing with a man who has a bodily discharge. The term here does not refer to a grand chariot but rather to any object or "saddle" upon which the unclean person sits or rides. This implies a more general sense of "riding gear" or "vehicle of personal transport." The impurity of the person is transferred to the rᵉkûwb through contact, rendering the object unclean and requiring specific purification rituals, such as washing, for anyone who subsequently touches it. This highlights the meticulous nature of the Mosaic Law regarding contamination.
### Related Words & Concepts
The word רְכוּב (rᵉkûwb, `{{H7398}}`) is part of a significant word family derived from the root רָכַב (rakab, `{{H7392}}`), which broadly relates to riding and conveyance.
* **רָכַב (rakab, `{{H7392}}`):** The foundational verb, meaning "to ride," "to mount," or "to drive." rᵉkûwb is directly formed from its passive participle.
* **רֶכֶב (rekeb, `{{H7393}}`):** A common noun meaning "chariot," "chariotry," or "riders." While rᵉkûwb emphasizes the object *being ridden*, rekeb can refer to the vehicle itself or the collective group associated with riding (e.g., "chariots and horsemen"). There is a semantic overlap in the sense of "vehicle" or "chariot."
* **מֶרְכָּבָה (merkavah, `{{H4818}}`):** Another noun from the same root, meaning "chariot" or "chariot-seat." This term is famously used in Ezekiel to describe the divine chariot-throne. It also denotes a vehicle or a place for riding.
* **רַכָּב (rakab, `{{H7394}}`):** A noun meaning "charioteer" or "rider," referring to the one who performs the action of riding.
Together, these words illustrate the comprehensive vocabulary in Hebrew for the act of riding, the vehicles involved, and the individuals who ride. rᵉkûwb specifically serves to designate the object that is subjected to the act of riding.
### Theological Significance
The sole appearance of רְכוּב (rᵉkûwb, `{{H7398}}`) in [[Leviticus 15:9]] places it firmly within the theological framework of ritual purity in the Old Testament.
1. **Holiness and Contamination:** The law concerning rᵉkûwb underscores the pervasive nature of ritual impurity and the meticulous demands for holiness within the Israelite community. Not only were individuals affected by certain bodily discharges considered unclean, but their impurity could also transfer to objects they touched or used, including their "riding gear." This emphasized the seriousness of impurity and the need for strict adherence to divine commands to maintain a holy environment for God's presence.
2. **Symbolic Separation:** The distinction between clean and unclean, as applied to objects like the rᵉkûwb, served as a tangible reminder of the spiritual separation required between a holy God and a people prone to sin. These laws were not merely hygienic but pedagogical, teaching Israel about the nature of sin (which defiles) and the necessity of purification to approach a holy God.
3. **Foreshadowing of Christ:** From a New Testament perspective, the intricate purity laws, including those pertaining to rᵉkûwb, are understood as shadows pointing to the ultimate and complete purification offered through Jesus Christ. The repeated need for ritual washing and purification for objects and individuals under the Mosaic Covenant highlights the inadequacy of external rituals to truly cleanse the heart. Christ's sacrifice, however, provides a spiritual cleansing that purifies from all sin, making truly unclean things clean, not by the washing of water but by the washing of regeneration and renewal by the Holy Spirit (cf. [[Titus 3:5]]). The emphasis shifts from physical contact leading to external defilement to spiritual sin leading to internal defilement, and Christ's provision for spiritual cleansing.
### Summary
The Hebrew word רְכוּב (rᵉkûwb, `{{H7398}}`), derived from רָכַב (rakab, `{{H7392}}`), signifies "that which is ridden upon" or "a vehicle." Its singular biblical occurrence in [[Leviticus 15:9]] refers to "whatever saddle" or "riding gear" an unclean person uses, which subsequently becomes ritually impure through contact. This specific usage highlights the pervasive nature of ritual contamination within the Mosaic Law, underscoring the meticulous demands for holiness and separation in ancient Israel. The study of rᵉkûwb thus serves as a poignant reminder of the Old Testament's emphasis on purity and foreshadows the comprehensive and ultimate spiritual purification achieved through the atoning work of Jesus Christ, transcending the limitations of ceremonial defilement.
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