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isbe[7201]='Queen`kwen: The Bible applies this term:<P>(1) To the wife of a king ("queen consort") (malkah). In the Book of Esther it is the title given to Vashti (<a onClick="return mV(\'Est\',1,9);">1:9</a>) and Esther (<a onClick="return mV(\'Est\',2,22);">2:22</a>); compare <a onClick="return mV(\'Sgs\',6,8);">So 6:8</a>f. Another Hebrew word for queen consort is gebhirah, literally "mistress" (compare <a onClick="return mV(\'1Ki\',11,19);">1Ki 11:19</a>, the wife of Pharaoh; <a onClick="return mV(\'2Ki\',10,13);">2Ki 10:13</a>, "the children of the king and the children of the queen"). In <a onClick="return mV(\'Neh\',2,6);">Ne 2:6</a> and <a onClick="return mV(\'Psa\',45,9);">Ps 45:9</a> we find the expression sheghal, which some trace back to shaghal, "to ravish," a rather doubtful derivation. Still another term is sarah, literally, "princess" (<a onClick="return mV(\'Isa\',49,23);">Isa 49:23</a>). The Septuagint sometimes uses the word basilissa; compare <a onClick="return mV(\'Psa\',45,9);">Ps 45:9</a>.<P>(2) To a female ruler or sovereign ("queen regnant"). The only instances are those of the queen (malkah) of Sheba (<a onClick="return mV(\'1Ki\',10,\'1-13\');">1Ki 10:1-13</a>; compare <a onClick="return mV(\'2Ch\',9,\'1-12\');">2Ch 9:1-12</a>) and of Candace, the queen (basilissa) of the Ethiopians (<a onClick="return mV(\'Act\',8,27);">Ac 8:27</a>). In <a onClick="return mV(\'Mat\',12,42);">Mt 12:42</a> (compare <a onClick="return mV(\'Luk\',11,31);">Lu 11:31</a>) Christ refers to the queen of the south (basilissa notou), meaning, of course, the queen of Sheba.<P>(3) To a heathen deity, melekheth ha-shamayim, "the queen of heaven" (<a onClick="return mV(\'Jer\',7,18);">Jer 7:18</a>; <a onClick="return mV(\'Jer\',44,17);">44:17</a>).<P>(4) Metaphorically, to the city of Babylon (Rome) (<a onClick="return mV(\'Rev\',18,7);">Re 18:7</a>): an expression denoting sovereign contempt and imaginary dignity and power.`<a href="./study/isbe/search.html?string=QUEEN+OF+HEAVEN">QUEEN OF HEAVEN</a>`8';
isbe[7202]='Queen Mother`(gebhirah, literally, "mistress," then a female ruler, and sometimes simply the wife of a king ("queen," <a onClick="return mV(\'1Ki\',11,19);">1Ki 11:19</a>); in <a onClick="return mV(\'Dan\',5,10);">Da 5:10</a> the term malketha\' "queen," really means the mother of the king): It stands to reason that among a people whose rulers are polygamists the mother of the new king or chief at once becomes a person of great consequence. The records of the Books of Kings prove it. The gebhirah, or queen mother, occupied a position of high social and political importance; she took rank almost with the king. When Bath-sheba, the mother of Solomon, desired "to speak unto him for Adonijah," her son "rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a throne to be set for the king\'s mother; and she sat on his right hand" (<a onClick="return mV(\'1Ki\',2,19);">1Ki 2:19</a>). And again, in <a onClick="return mV(\'2Ki\',24,15);">2Ki 24:15</a>, it is expressly stated that Nebuchadnezzar carried away the king\'s mother into captivity; Jeremiah calls her gebhirah (<a onClick="return mV(\'Jer\',29,2);">29:2</A>). The king was Jehoiachin (Jeconiah, <a onClick="return mV(\'Jer\',29,2);">Jer 29:2</a>), and his mother\'s name was Nehushta (<a onClick="return mV(\'2Ki\',24,8);">2Ki 24:8</a>). This was the royal pair whose impending doom the prophet was told to forecast (<a onClick="return mV(\'Jer\',13,18);">Jer 13:18</a>). Here again the queen mother is mentioned with the king, thus emphasizing her exalted position. Now we understand why Asa removed Maacah his (grand?)mother from being queen (queen mother), as we are told in <a onClick="return mV(\'1Ki\',15,13);">1Ki 15:13</a> (compare <a onClick="return mV(\'2Ch\',15,16);">2Ch 15:16</a>). She had used her powerful influence to further the cause of idolatry. In this connection Athaliah\'s coup d\'etat may be briefly mentioned. After the violent death of her son Ahaziah (<a onClick="return mV(\'2Ki\',9,27);">2Ki 9:27</a>), she usurped the royal power and reigned for some time in her own name (<a onClick="return mV(\'2Ki\',11,3);">2Ki 11:3</a>; compare <a onClick="return mV(\'2Ch\',22,12);">2Ch 22:12</a>). This was, of course, a revolutionary undertaking, being a radical departure from the usual traditions.<P>And finally, the political importance of the gebhirah is illustrated by the fact that in the Books of Kings, with two exceptions, the names of the Jewish kings are recorded together with those of their respective mothers; they are as follows: Naamah, the Ammonitess, the mother of Rehoboam (<a onClick="return mV(\'1Ki\',14,21);">1Ki 14:21</a>; compare <a onClick="return mV(\'1Ki\',14,31);">14:31</A>, and <a onClick="return mV(\'2Ch\',12,13);">2Ch 12:13</a>); Maacah, the daughter of Abishalom (<a onClick="return mV(\'1Ki\',15,2);">1Ki 15:2</a>) or Absalom (<a onClick="return mV(\'2Ch\',11,20);">2Ch 11:20</a>) the mother of Abijah; Maacah, the daughter of Abishalom, the mother (grandmother?) of Asa (<a onClick="return mV(\'1Ki\',15,10);">1Ki 15:10</a>; compare <a onClick="return mV(\'2Ch\',15,16);">2Ch 15:16</a>); Azubah, the daughter of Shilhi, the mother of Jehoshaphat (<a onClick="return mV(\'1Ki\',22,42);">1Ki 22:42</a>; compare <a onClick="return mV(\'2Ch\',20,31);">2Ch 20:31</a>); Athaliah, the grand-daughter of Omri, the mother of Ahaziah (<a onClick="return mV(\'2Ki\',8,26);">2Ki 8:26</a>; compare <a onClick="return mV(\'2Ch\',22,2);">2Ch 22:2</a>); Zibiah of Beersheba, the mother of Jehoash (<a onClick="return mV(\'2Ki\',12,1);">2Ki 12:1</a>; compare <a onClick="return mV(\'2Ch\',24,1);">2Ch 24:1</a>); Jehoaddin (Jehoaddan, <a onClick="return mV(\'2Ch\',25,1);">2Ch 25:1</a>) of Jerusalem, the mother of Amaziah (<a onClick="return mV(\'2Ki\',14,2);">2Ki 14:2</a>); Jecoliah (Jechiliah, <a onClick="return mV(\'2Ch\',26,3);">2Ch 26:3</a>) of Jerusalem, the mother of Azariah (<a onClick="return mV(\'2Ki\',15,2);">2Ki 15:2</a>) or Uzziah (<a onClick="return mV(\'2Ki\',15,13,30);">2Ki 15:13,30</a>, etc.; compare <a onClick="return mV(\'2Ch\',26,3);">2Ch 26:3</a>); Jerusha (Jerushah, <a onClick="return mV(\'2Ch\',27,1);">2Ch 27:1</a>), the daughter of Zadok, the mother of Jotham (<a onClick="return mV(\'2Ki\',15,33);">2Ki 15:33</a>); Abi (Abijah, <a onClick="return mV(\'2Ch\',29,1);">2Ch 29:1</a>), the daughter of Zechariah, the mother of Hezekiah (<a onClick="return mV(\'2Ki\',18,2);">2Ki 18:2</a>); Hephzibah, the mother of Manasseh (<a onClick="return mV(\'2Ki\',21,1);">2Ki 21:1</a>); Meshullemeth, the daughter of Haruz of Jotbah, the mother of Amon (<a onClick="return mV(\'2Ki\',21,19);">2Ki 21:19</a>); Jedidah, the daughter of Adaiah of Bozkath, the mother of Josiah (<a onClick="return mV(\'2Ki\',22,1);">2Ki 22:1</a>); Hamutal, the daughter of Jeremiah of Libnah, the mother of Jehoahaz (<a onClick="return mV(\'2Ki\',23,31);">2Ki 23:31</a>); Zebidah, the daughter of Pedaiah of Rumah, the mother of Jehoiakim (<a onClick="return mV(\'2Ki\',23,36);">2Ki 23:36</a>); Nehushta, the daughter of Elnathan of Jerusalem, the mother of Jehoiachin (<a onClick="return mV(\'2Ki\',24,8);">2Ki 24:8</a>); Hamutal (Hamital), the daughter of Jeremiah of Libnah, the mother Of Zedekiah (<a onClick="return mV(\'2Ki\',24,18);">2Ki 24:18</a>). The exceptions are Jehoram and Ahaz.``8';
isbe[7203]='Queen of Heaven`(melekheth ha-shamayim, although there is another reading, mele\'kheth, "worship" or "goddess"): Occurs only in two passages: <a onClick="return mV(\'Jer\',7,18);">Jer 7:18</a>; <a onClick="return mV(\'Jer\',44,\'17-19\',25);">44:17-19,25</a>, where the prophet denounces the wrath of God upon the inhabitants of Judah and Jerusalem who have given themselves up to the worship of the host of heaven. This is no doubt a part of the astral worship which is found largely developed among the Jews in the later period of their history in Canaan. It is first mentioned in <a onClick="return mV(\'2Ki\',17,16);">2Ki 17:16</a> as practiced by the men of the Northern Kingdom when Samaria had fallen and the ten tribes were being carried away into captivity. Moses is represented as warning the Israelites against the worship of the sun and moon and stars and all the host of heaven, practiced by the people of Canaan (<a onClick="return mV(\'Deu\',4,19);">De 4:19</a>; <a onClick="return mV(\'Deu\',17,3);">17:3</a>) and the existence of such worship among the Canaanites and neighboring nations is attested from an early period (compare <a onClick="return mV(\'Job\',31,\'26-28\');">Job 31:26-28</a>). The worship of the heavenly bodies was widely spread in the East and in Arabia; and the Babylonian pantheon was full of astral deities, where each divinity corresponded either to an astral phenomenon or to some circumstance or occurrence in Nature which is connected with the course of the stars (Jeremias, The Old Testament in the Light of the Ancient East, I, 100). From the prophets we gather that before the exile the worship of the host of heaven had become established among all classes and in all the towns of Israel (Jer ubi supra; <a onClick="return mV(\'Eze\',8,16);">Eze 8:16</a>). In that worship the queen of heaven had a conspicuous place; and if, as seems probable from the cakes which were offered, she is to be identified with the Assyrian Ishtar and the Canaanite Astarte, the worship itself was of a grossly immoral and debasing character. That this Ishtar cult was of great antiquity and widely spread in ancient Babylonia may be seen from the symbols of it found in recent excavations (see Nippur, II, 236). How far the astral theorists like Winckler and Jeremias are entitled to link up with this worship the mourning for Josiah, the lamentations over Tammuz, the story of Jephthah\'s daughter, and even<65>the narrative of the misfortunes and the exaltation of Joseph, is questionable. But that the people of Judah in the days before the exile had given themselves over to the worst and vilest forms of heathen worship and incurred the grievous displeasure of Yahweh is made clear by the denunciation of the worship of the queen of heaven by Jeremiah.``128';
isbe[7204]='Queen of Sheba`she\'-ba (<a onClick="return mV(\'1Ki\',10,\'1-13\');">1Ki 10:1-13</a>; <a onClick="return mV(\'2Ch\',9,\'1-12\');">2Ch 9:1-12</a>, called in <a onClick="return mV(\'Mat\',12,42);">Mt 12:42</a>; <a onClick="return mV(\'Luk\',11,31);">Lu 11:31</a>, "the queen of the south" (basilissa notou)):<P>1. Old Testament Accounts:<P>The two Old Testament accounts of the coming of the queen of Sheba (see <a href="./study/isbe/search.html?string=SHEBA">SHEBA</a>) to Solomon differ slightly from one another, and, of the two, that in 1 Kings is the older. (1) The words "concerning the name of Yahweh" (<a onClick="return mV(\'1Ki\',10,1);">1Ki 10:1</a>) are lacking in 2 Chronicles; while the Septuagint in 1 Kings has "and the name of Yahweh," apparently a correction of the Massoretic Text. (2) For <a onClick="return mV(\'1Ki\',10,9);">1Ki 10:9</a>, "because Yahweh loved Israel for ever," <a onClick="return mV(\'2Ch\',9,8);">2Ch 9:8</a> has "because thy God loved Israel, to establish them for ever"; the Septuagint in 1 Kings has "because Yahweh loved Israel, to establish it forever." (3) In the last verse of each account we find another difference: <a onClick="return mV(\'2Ch\',9,12);">2Ch 9:12</a> says that Solomon gave to the queen all her desire, "besides that which she had brought unto the king." i.e. according to some, besides the equivalent of what she had brought to him; <a onClick="return mV(\'1Ki\',10,13);">1Ki 10:13</a> margin has" besides that which he gave her according to the hand of king Solomon," i.e. besides gifts commensurate with his own wealth and power (SBOT), or besides gifts which he gave her qua king.<P>2. The Narrative:<P>The narrative tells of the queen of Sheba, on hearing of Solomon\'s great wisdom, coming to test him with perplexing questions or riddles (compare <a onClick="return mV(\'Jdg\',14,12);">Jud 14:12</a>). She brought presents to the king, and interviewed him: "And when the queen of Sheba had seen all the wisdom of Solomon, and the house that he had built" (i.e. the palace, not the temple) as well as its arrangements, "and his burnt-offering which he offered in the house of Yahweh (so read and translate with the Revised Version margin in <a onClick="return mV(\'1Ki\',10,5);">1Ki 10:5</a>, and also in <a onClick="return mV(\'2Ch\',9,4);">2Ch 9:4</a>); there was no more spirit in her": the half of Solomon\'s wisdom had not been told her. "Happy," she said to him, "are thy wives (so read with Septuagint, Syriac and Old Latin versions), happy are these thy servants." She then exchanged gifts with him and returned to her own land.<P>The narrative is a complement of that in <a onClick="return mV(\'1Ki\',3,\'16-28\');">1Ki 3:16-28</a>, where the king\'s justice is exemplified; here his wisdom.<P>3. Employed by Jesus:<P>The narrative is referred to by Jesus in <a onClick="return mV(\'Mat\',12,42);">Mt 12:42</a>; <a onClick="return mV(\'Luk\',11,31);">Lu 11:31</a>, where He refuses to accede to the request of the scribes and Pharisees for a sign from Him. He tells them that no sign will be given them except that of Jonah, whose sign was his preaching, one that proved sufficient to the Ninevites; and \'behold something greater than Jonah is here.\' The men of Nineveh will be a living condemnation of them "in the judgment" (compare <a onClick="return mV(\'Luk\',16,31);">Lu 16:31</a>); and so will the "queen of the south" who came from the ends of the earth after hearing of Solomon\'s wisdom, \'and behold something greater than Solomon is here.\' The only sign to be given is that of the wisdom of Jesus, a wisdom far greater than that of Solomon (see D. Smith, Days of His Flesh, 176ff).<P>4. Eastern Literature:<P>Eastern literature has much to say about the queen of Sheba. The Arabs called her Bilqis. Abyssinian legend declares that she came from Ethiopia, her name being Maqeda, and that she had a son by Solomon. See Delitzsch, Iris, 116-27; ZDMG, X, 19f; J Pr T, VI, 524ff (1880). Gressmann (in Schriften des Altes Testament, II, 1,203) has further references to Wilhelm Hertz, Gesammelte Abhandlungen,1905,413ff; Bezold, Kebra Nagast,1905,and also ZDMG, 60, 666ff. For the Mohammedan story, see Koran xxvii, with notes in Sale\'s translation.``149';
isbe[7205]='Quench`kwench, kwensh: Where the word is used of fire or of thirst it has the usual meaning: "to allay," "to extinguish," "to suppress," "to cool." In the Old Testament it is frequently applied to the affections and passions (see <a onClick="return mV(\'2Ki\',22,17);">2Ki 22:17</a>; <a onClick="return mV(\'Sgs\',8,7);">So 8:7</a>; <a onClick="return mV(\'Isa\',42,3);">Isa 42:3</a>; <a onClick="return mV(\'Jer\',4,4);">Jer 4:4</a>; <a onClick="return mV(\'Jer\',21,12);">21:12</a>). Quenching the coal or the light of Israel may mean slaying a dear one or a brilliant leader. In the New Testament it is also used figuratively, as in <a onClick="return mV(\'Eph\',6,16);">Eph 6:16</a> the shield of faith quenches the fiery darts of the evil one. In <a onClick="return mV(\'Mar\',9,48);">Mr 9:48</a>, sbennumi, and its derivative are applied with reference to Gehenna (translated "hell"). The same word is also used of resisting the gifts of the Holy Spirit in <a onClick="return mV(\'1Th\',5,19);">1Th 5:19</a>.``64';
isbe[7206]='Question`kwes\'-chun: The noun for dabhar, "word," in <a onClick="return mV(\'1Ki\',10,3);">1Ki 10:3</a> parallel <a onClick="return mV(\'2Ch\',9,2);">2Ch 9:2</a>, with "hard question" for chidhah, "dark saying," "riddle," in <a onClick="return mV(\'1Ki\',10,1);">1Ki 10:1</a> parallel <a onClick="return mV(\'2Ch\',9,1);">2Ch 9:1</a>. In the New Testament for zetema, the synonym zetesis (and <a onClick="return mV(\'1Ti\',1,4);">1Ti 1:4</a>, ekzetesis), being rendered "questionings" by the Revised Version (British and American) (the King James Version does not distinguish). In <a onClick="return mV(\'Mar\',11,29);">Mr 11:29</a> for logos, "word" (so the Revised Version margin). The verb in the sense "ask a question" in <a onClick="return mV(\'2Ch\',31,9);">2Ch 31:9</a> for darash, and <a onClick="return mV(\'Luk\',2,46);">Lu 2:46</a>; <a onClick="return mV(\'Luk\',23,9);">23:9</a> for eperotao (compare the American Standard Revised Version, the English Revised Version margin <a onClick="return mV(\'Jhn\',16,23);">Joh 16:23</a>). Elsewhere the verb is for suzeteo, "dispute" (<a onClick="return mV(\'Mar\',1,27);">Mr 1:27</a>, etc.; compare <a onClick="return mV(\'Act\',6,9);">Ac 6:9</a>; <a onClick="return mV(\'Act\',9,29);">9:29</a>). "Called in question," <a onClick="return mV(\'Act\',19,40);">Ac 19:40</a> the King James Version, represents egkaleo, "call into court," but in <a onClick="return mV(\'Act\',23,6);">Ac 23:6</a>; <a onClick="return mV(\'Act\',24,21);">24:21</a>, "I am called in question" is for krinomai, "I am being judged."``48';
isbe[7207]='Quick; Quicken`kwik, kwik\'-\'n: Translates in the King James Version four different words:<P>(1) chayah,<P>(2) michyah,<P>(3) ruach, and<P>(4) zao.<P>Of these words (1) and (4) had simply the sense of life, and this idea was in 1611 adequately given, by the word "quick," although this sense of the word has long been somewhat obscured. As the translation of ruach (<a onClick="return mV(\'Isa\',11,3);">Isa 11:3</a>) "quick" as found in the King James Version signified "acute." In this passage the Revised Version (British and American) substitutes "delight" for "quick understanding." In <a onClick="return mV(\'Lev\',13,10,24);">Le 13:10,24</a> the Revised Version (British and American) retains the rendering "quick," although originally the word michyah must in some way have involved the conception of life, which no longer belongs to the English word "quick." It is not clear exactly in what sense the flesh in the sore or scar was thought of as living, especially as it was plainly regarded as in an unhealthy condition. Possibly the condition under consideration resembled what is sometimes idiomatically styled in English "proud flesh," and was thought of as a peculiar manifestation of life.<P>To quicken also means a reviving, a refreshing, an increasing of life (<a onClick="return mV(\'Psa\',71,20);">Ps 71:20</a>; <a onClick="return mV(\'Psa\',85,6);">85:6</a>; <a onClick="return mV(\'Psa\',119,37,40,88);">119:37,40,88</a>; <a onClick="return mV(\'Isa\',57,10);">Isa 57:10</a>). It often has reference to the resurrection from the dead (<a onClick="return mV(\'1Cr\',15,36);">1Co 15:36</a>) and is so used in many places in the King James Version. Where it refers to the giving of spiritual life the American Standard Revised Version has changed it in every case (<a onClick="return mV(\'Eph\',2,1,5);">Eph 2:1,5</a>; <a onClick="return mV(\'Col\',2,13);">Col 2:13</a>; compare <a onClick="return mV(\'Jhn\',5,21);">Joh 5:21</a>).``51';
isbe[7208]='Quicksands`kwik\'-sandz.`<a href="./study/isbe/search.html?string=SYRTIS">SYRTIS</a>`1';
isbe[7209]='Quiet`kwi\'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqat, "be undisturbed" (<a onClick="return mV(\'Jdg\',18,7);">Jud 18:7</a>; compare <a onClick="return mV(\'Pro\',1,33);">Pr 1:33</a>, sha\'ar, "to loll," "be at ease"; <a onClick="return mV(\'Ecc\',9,17);">Ec 9:17</a>, nachath, "quiet," "be set on"). For "them that are quiet in the land", in <a onClick="return mV(\'Psa\',35,20);">Ps 35:20</a>, see <a href="./study/isbe/search.html?string=MEEKNESS">MEEKNESS</a>; <a href="./study/isbe/search.html?string=POOR">POOR</a>. For "quiet prince in <a onClick="return mV(\'Jer\',51,59);">Jer 51:59</a>, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle") man" (<a onClick="return mV(\'Gen\',25,27);">Ge 25:27</a>, the King James Version "plain"). In the New Testament, it is the translation of hesuchazo, "to refrain from gossip or meddlesomehess": "that ye study to be quiet": (<a onClick="return mV(\'1Th\',4,11);">1Th 4:11</a>), and of hesuchios, "gentle": "a meek and quiet spirit" (<a onClick="return mV(\'1Pe\',3,4);">1Pe 3:4</a>; compare <a onClick="return mV(\'1Ti\',2,2);">1Ti 2:2</a>).``91';
isbe[7210]='Quintus Memmius`kwin\'-tus mem\'-us.`<a href="./study/isbe/search.html?string=MEMMIUS,+QUINTUS">MEMMIUS, QUINTUS</a>`1';
isbe[7211]='Quirinius`kwi-rin\'-i-us.`<a href="./study/isbe/search.html?string=CHRONOLOGY+OF+THE+NEW+TESTAMENT">CHRONOLOGY OF THE NEW TESTAMENT</a>; <a href="./study/isbe/search.html?string=LUKE,+THE+GOSPEL+OF">LUKE, THE GOSPEL OF</a>`1';
isbe[7212]='Quit`kwit: Same derivation as "quiet," so that "to be quit" (<a onClick="return mV(\'Exd\',21,19,28);">Ex 21:19,28</a>; <a onClick="return mV(\'Jos\',2,20);">Jos 2:20</a> the King James Version) is "to be relieved of responsibility," naqah, naqi, "guiltless" (so the Revised Version (British and American) <a onClick="return mV(\'Jos\',2,20);">Jos 2:20</a>). Hence, "to quit one\'s self" means "to be freed by discharging a duty." The phrase in English Versions of the Bible, however, is a gloss for in <a onClick="return mV(\'1Sa\',4,9);">1Sa 4:9</a> it is used for hayah, "to be," while in <a onClick="return mV(\'1Cr\',16,13);">1Co 16:13</a> andrizomai, means "to behave like a man."``1';
isbe[7213]='Quiver`kwiv\'-er (ashpah, teli; pharetra (Sirach 26:12)): A case or sheath for carrying arrows, a part of the ordinary equipment of the warrior, both foot-soldier and charioteer (<a onClick="return mV(\'Job\',39,23);">Job 39:23</a>; <a onClick="return mV(\'Isa\',22,6);">Isa 22:6</a>), and also of the huntsman (<a onClick="return mV(\'Gen\',27,3);">Ge 27:3</a>). Figuratively of a group in passages where children (<a onClick="return mV(\'Psa\',127,5);">Ps 127:5</a>) or prophets of Yahweh (<a onClick="return mV(\'Isa\',49,2);">Isa 49:2</a>) are spoken of as arrows. Arrows are called bene \'ashpah, "sons of the quiver" (<a onClick="return mV(\'Lam\',3,13);">La 3:13</a>). By identifying the arrows with the death they produce, the quiver is likened to an open grave (<a onClick="return mV(\'Jer\',5,16);">Jer 5:16</a>).``1';
isbe[7214]='Quotations in the New Testament`kwo-ta\'-shunz,<P><b>I. INTRODUCTORY</b><P class="in15">Limitation of the Discussion<P><b>II. CONSTRUCTIVE PRINCIPLES OF NEW TESTAMENT QUOTATION</b><P class="in15">1. Unity of the Two Dispensations<P class="in15">2. Biblical Movement Planned from the Beginning<P class="in15">3. The Old Testament Accepted as Authoritative<P class="in15">4. Issue Involved in Foregoing Principles of Reference<P><b>III. TYPICAL INSTANCES OF NEW TESTAMENT QUOTATION</b><P class="in15">1. Introductory Formulas<P class="in15">2. Unity of the Two Dispensations<P class="in15">3. Prevision of Christianity in the Old Testament<P class="in15">4. Argumentative Quotations<P class="in15">5. Catena of Passages, Illustrating Principles of Quotation<P><b>LITERATURE</b><hr /><P>I. Introductory.<P>Limitation of the Discussion:<P>There are, all told, approximately 300 direct quotations from the Old Testament in the New Testament. The presence of so many citations, each of one of which involves an interpretation of the passage given a new context in quotation, opens many avenues of discussion and propounds many difficult and far-reaching problems. In every separate instance, in the long list of New Testament quotations, the principle of accommodation (see <a href="./study/isbe/search.html?string=ACCOMMODATION">ACCOMMODATION</a>) in some form is involved and, consequently, the question of historical and exegetical accuracy is unavoidably raised. In the present article we shall concentrate attention upon that which is of far greater importance than the question whether the writer is incidentally correct, according to modern scientific principles, in any specific citation. This more important and vital issue we take to be the general, guiding principles adopted by the New Testament writers in their use of the book of the older covenant. A review of these principles, together with certain outstanding and typical instances in which these principles are used and applied, will form the substance of the discussion.<P>II. Constructive Principles of New Testament Quotation.<P>1. Unity of the Two Dispensations:<P>In the first place, the New Testament writers regard the Christian religion as having its roots in the Old Testament. From the call of Abraham to the founding and expansion of the Christian church the men of the New Testament recognize a single organic movement. In their use of the ancient oracles in new setting they constantly and confidently rely upon the unity of the two dispensations, that recorded in the Old Testament and that in which they themselves were participants. Such a unity, taking for granted its existence, would remove to a degree the very distinction implied in the terms Old and New Testaments, and would involve a definite and organic relationship of all the books to each other. There are no longer two separate groups of books standing apart from each other and having bonds of union only within the group, but, on the contrary, two related sub-groups outwardly corresponding to contrasted phases of the historical movement, but inwardly conformed to the deep-lying principles which make the entire movement one. According to this idea the Book of Genesis is as really related to the Gospel of Matthew as it is to the Book of Exodus. On the surface, and historically speaking, the Book of Genesis leads immediately to the Book of Exodus, which is its companion volume and complement, but go more deeply into Genesis and just as really and just as directly it leads to Matthew, which is also its fellow and complement. And so throughout. The unifying medium is, of course, the history which is one in that it involves the same organic principles applied to successive areas of human experience. The books of the Bible are, therefore, like any group of books on a common subject, phases of each other, contrasted and yet intimately cognate. In quoting from the Old Testament the New Testament writers were simply obeying an impulse common to all thoughtful writers and accounting for all quotations, seeking for diversified expression of the same truths.<P>2. Biblical Movement Planned from the Beginning:<P>The second great constructive principle of New Testament quotation, and manifestly in close harmony with the first one, is that the movement from Abraham to Christ was not only organically one, but that it was from the beginning planned and prepared for. The Bible is one because the history out of which it grew is one. The history is one because God is in the history and God is one. According to the writers of the New Testament in this history as a whole we have the unfolding of an all-embracing plan of God, stretching out into the remotest future and coming to its culmination in the person and the kingdom of the Messiah. They maintain also that this plan was disclosed in part beforehand, by way of anticipation and preparation, in order that men might intelligently cooperate with God in the fulfillment of His purpose. This is the idea involved in prophecy and its fulfillment, and in the closely related idea of promise and its realization. One mind, one will, and one central purpose are operating throughout the entire history which is, on the divine side, the fulfillment of a plan complete in thought before it takes shape in events. On the basis of this conception, of the foreseen plan of God and its gradual revelation to men through messages of hope and warning set in the key of the great future and pointing the way thither, the greater part of the structure of New Testament quotation is reared.<P>3. The Old Testament Accepted as Authoritative:<P>A third principle which really involves a combination of the other two and is prominently brought forward in the use of quotation for purposes of argument is the recognition and acceptance of the Old Testament as authoritative, a real Word of God, in form occasional, but essentially applicable to all experiences, and hence, good for all time. It is evident that the belief in the continued authority of the Scripture of the old covenant over the men of the new, rests upon the unity of the two dispensations and the acceptance of the same divine mind and will as operating throughout all outward and historical changes. This is admirably expressed by Paul when he speaks of \'the mystery of his will, according to his good pleasure which he purposed in him unto an economy of the fullness of the periods, to sum up all things in Christ\' (<a onClick="return mV(\'Eph\',1,9,10);">Eph 1:9,10</a>), and by the author of He when he says: \'God, having of old spoken unto the fathers in the prophets by various portions and in various ways, hath at the end of these days spoken unto us in his Son\' (<a onClick="return mV(\'Eph\',1,1,2);">Eph 1:1,2</a>).<P>4. Issue Involved in Foregoing Principles of Reference:<P>The justification of these accepted principles of reference on the part of the New Testament writers lies beyond the scope of the present discussion. It is sufficient to emphasize the fact that any detailed discussion of New Testament quotations seriatim is meaningless and futile except upon the basis of an explicit and consistent determination of these antecedent questions. To the present writer the validity of these principles is beyond question. The denial of any one of the three involves one in difficulties of interpretation, both critical and historical, from which there is no escape. It is to be noted, therefore, that the establishment of the principles, in accordance with which the New Testament writers quote, carries with it in a general way the justification of their usage.<P>III. Typical Instances of New Testament Quotation.<P>1. Introductory Formulas:<P>With these constructive principles in mind we are prepared to pass in review typical instances in which general principles are embodied. At this point we shall be greatly assisted in the analysis and distribution of the complex material before us by giving careful heed to the formulas, more or less fixed and uniform, by which the writers introduce quotations and indicate their sense of the value and significance of that which is quoted. While these formulas exhibit certain verbal variations, they are practically reducible to three, which correspond with substantial accuracy to the three constructive principles already noted: the unity of the Old Testament and New Testament; the prevision of the New Testament in the Old Testament; the authority of the Old Testament as the Word of God intended for all time.<P>2. Unity of the Two Dispensations:<P>The unity of the two dispensations is asserted in all those passages introduced by a formula, in which fulfillment is asserted as a fact, and in which the operation of identical principles in two or more separate events in the field of history is implied. A suggestive example is in <a onClick="return mV(\'Mat\',13,14);">Mt 13:14</a>, where our Lord asserts, in connection with the parable of the Sower, that in the unbelief of the people of His day "the prophecy of Isaiah" is fulfilled. The prophetic words here quoted (<a onClick="return mV(\'Isa\',6,9,10);">Isa 6:9,10</a>) are not predictive in any immediate sense, but are susceptible of repeated application and realization because of the general principle which they contain. They apply to the prophet\'s own day; they also apply<6C>and in that sense are fulfilled<65>to the time of Jesus, and by a legitimate extension of meaning, to stubborn unbelief in any age (compare <a onClick="return mV(\'Jhn\',6,45);">Joh 6:45</a>).<P>Another passage in which the same formula is used in a very exceptional way clearly sets forth the fundamental principle upon which this usage rests. <a onClick="return mV(\'Jam\',2,23);">Jas 2:23</a> asserts that the justification of Abraham in the offering of Isaac "fulfilled" the passage which affirms that his belief was counted to him for righteousness (<a onClick="return mV(\'Gen\',15,6);">Ge 15:6</a>). This passage is not predictive in any sense, nor is there in the narrative any hint of a connection between the passage and the episode on Mt. Moriah. This use of the formula of fulfillment by James involves the principle that any event which realizes the meaning and truth of a Scriptural statement fulfils it. A vast number of quotations in the New Testament come under this head. Persons, events, doctrines, illustrate and confirm, or embody and concretely realize, principles which are taught in the Old Testament or implied in its history. We are warned by this passage and many others like it against a too rigid and literal interpretation of any formula implying fulfillment. While it may certainly be intended to imply literal prediction and an equally literal fulfillment, it may, on the contrary, be intended to intimate nothing more than a harmony of principle, fitting the passage to the person or event with which it is connected. In this connection it is to be remembered that a harmony of principle may extend all the way from a comparatively superficial illustrative resemblance to a profound assonance of thought. Not a few Old Testament quotations were made for purposes of illustration and literary embellishment. Herein lies the significance of Matthew\'s use (<a onClick="return mV(\'Mat\',2,17);">Mt 2:17</a>f) of <a onClick="return mV(\'Jer\',31,15);">Jer 31:15</a>. A glance at this quoted passage indicates that it is a figurative and poetic expression in which Rachel (already for many years in her tomb) is represented as weeping for her exiled children and refusing to be comforted except by their return. There is no strictly predictive element in the passage, save only the promise of return, which is not used by Matthew. Its applicability to the massacre of the children of Bethlehem lies in its poetical appositeness, and there alone. Once again the voice of wailing motherhood is heard in Israel. The tender and beautiful imagery is applicable in this sense and is used with true insight, but with no intention of justifying a claim of prediction and fulfillment in the literal sense.<P>3. Prevision of Christianity in the Old Testament:<P>The prevision of events in the life of Jesus and in the history of Christianity is involved in all the quotations in which a necessary connection between the passage as predictive and the event is asserted, or in which a prophet is said to have been speaking or writing concerning the event or person in question. An examination of the Old Testament without reference to its use in the New Testament seems to justify the conclusion that its bearing upon the future may be particularized under four heads, which in turn, with sufficient accuracy and exhaustiveness will classify the pertinent New Testament quotations.<P>(1) The prophetic teaching of Israel embodied not only in the messages of the prophets, but also in laws, institutions, and rites, has a twofold dispensational application. Reference is made here only to those explicit references to a future era of especial blessing. For example, in <a onClick="return mV(\'Act\',2,17);">Ac 2:17</a>ff Peter interprets the Pentecostal experience in the terms of prophecy, referring to Joel (<a onClick="return mV(\'Joe\',2,28);">2:28</A>ff), who promises an outpouring of God\'s Spirit in a "great and notable day" of the Lord. The promise through Joel is an undeniable prediction (every promise is such), which in a measure would be fulfilled in any exceptional manifestation of God\'s Spirit among men. The only question which can possibly be raised in connection with Peter\'s use of this passage is whether the Pentecostal outpouring was the climactic realization of the promise: that is, the establishment of the era of blessing foretold by the prophet. Later in the same book (<a onClick="return mV(\'Act\',3,\'20-26\');">3:20-26</A>) the same apostle sweeps the whole field of prophecy as centering in certain promises fulfilled in Christ and the Christian community.<P>He gives two instances: the prophet like Moses (<a onClick="return mV(\'Deu\',18,15);">De 18:15</a>) and the promised inclusive blessing through Abraham (<a onClick="return mV(\'Gen\',12,3);">Ge 12:3</a>). He also includes (<a onClick="return mV(\'Act\',3,26);">Ac 3:26</a>) a hint of the Servant passages of Isaiah. This identification of the New Testament movement through two specific predictive promises is wholly justified by the prophetic character of Jesus, the range and richness of the blessings brought from Abraham through Him, and by the fact elsewhere emphasized that no other has measured up to the standard of the ideal servant. Negatively, it may be urged that if these promises were not fulfilled in Christ, history affords no possibility of discovering any fulfillment measurably adequate, either in the past or future. In <a onClick="return mV(\'Hbr\',8,\'8-12\');">Hebrews 8:8-12</a> reference is made to the promise of a new covenant in Jeremiah (<a onClick="return mV(\'Jer\',31,31);">31:31</a>ff) as a justification for believing that the Old Testament dispensation was not complete in itself and that in its very constitution it pointed forward to Christianity as its fulfillment. Combining this passage with that quoted above (<a onClick="return mV(\'Act\',2,17);">Ac 2:17</a>) taken from Joel, the strength of the case for this use of the Old Testament is at once seen. Distinctively Jeremiah\'s "new covenant" was to be inward and gracious rather than outward and legal. The promise through Joel is an awakening of prophecy through the free outpouring of God\'s Spirit. The distinctive feature of the gospel is its idea of justification by faith, through grace revealed in Christ and imparted by the Holy Spirit given according to promise at Pentecost. The "new covenant" foretold by Jeremiah was established at Pentecost through the outpouring of the Spirit promised through Joel. To deny this as fulfillment is to nullify the meaning of Christian history and to erase both promises from the page of credible prophecy.<P>(2) Contemporary persons or institutions are sometimes interpreted, not in the terms of present actuality, but on the basis of the ideal not revealed or realized until the coming of Christ. One striking example of this method is to be found in the so-called "Immanuel passage" (<a onClick="return mV(\'Mat\',1,23);">Mt 1:23</a>, quoting <a onClick="return mV(\'Isa\',7,14);">Isa 7:14</a>). Undoubtedly the message of the prophet to Ahaz had an immediate and contemporary significance. But, like many another notable prophetic message it is set in the key of the Messianic King whose unworthy predecessor Ahaz was. "The Messiah comes, but the willfulness of Ahaz has rendered His reign impossible" (G. A. Smith, "Isa," Expositor\'s Bible, I, 134).<P>In <a onClick="return mV(\'Act\',2,\'24-36\');">Ac 2:24-36</a>, passages representative of many others quoted, both the resurrection and ascension of Jesus are interpreted in the light of two quotations from the Psalms (<a onClick="return mV(\'Psa\',16,8);">16:8</a>ff; <a onClick="return mV(\'Psa\',110,1);">110:1</a>) as predetermined and therefore certain events in the plan and purpose of God. In both instances the argument is that the promises nominally made to David, or claimed by him, were couched in terms too vast to find fulfillment in his own experience, but were spoken of the greater King who was to come and in whose experience alone they were realized. In the former instance, a triumph over death was anticipated with assurance which not the Psalmist but only Christ attained; in the latter a royal ascendancy was promised that only Christ\'s ascension to the place of power could satisfy. An examination of the passages shows that Peter\'s interpretation is justified not merely by the wording of the promises, which point to a fullness of experience not realized by any Old Testament man, but still more clearly by the descriptive titles which identify the person who is the subject of the experience. In the first instance he is spoken of as Yahweh\'s "Holy One," in the second as "My Lord." The triumph over death which the speaker anticipates is grounded in a unity of purpose and will with God<6F>a holiness which was ideal and still unrealized until Christ came. The logic of the psalm is: God\'s "Holy One" must not see corruption. The logic of history is: Christ is God\'s Holy One and He did not see corruption. The principle that triumph over death is the logical issue of holiness found its justification and proof not directly in the experience of the singer who first glimpsed it as a truth, but in the career of Christ who first realized it as a fact.<P>NOTE<54>The argument here is not affected if one accepts the variant reading "Holy Ones" for the preceding passage.<P>The second passage is particularly interesting because our Lord Himself first pointed out its implications as to the place and work of the Messiah. Such a passage as this entire psalm (<a onClick="return mV(\'Psa\',110,\'1-\');">Ps 110</a>) would have been impossible had not the powers and responsibilities of the Davidic King been keyed from the beginning at the Messianic level. The logic here is the same as in <a onClick="return mV(\'Psa\',16,\'1-\');">Ps 16</a>. The Messianic kingdom over all nations awaited the coming of the true Messianic King. The long-delayed triumph followed hard upon the coming of the long-expected King (compare <a onClick="return mV(\'Psa\',2,1,2);">Ps 2:1,2</a>; <a onClick="return mV(\'Act\',13,\'32-34\');">Ac 13:32-34</a>).<P>The same principle is involved in our Lord\'s use of the Servant passage (<a onClick="return mV(\'Isa\',61,1);">Isa 61:1</a>) in His sermon at Nazareth. Here the issue as to Messianic prophecy is fairly joined at the center. It is central because it occurs in the Lord\'s own teaching and also because it concerns, not any external or incidental happenings in the life of Jesus, but the whole trend and movement of prophetic thought, together with the entire meaning and interpretation of His career.<P>Interpreted altogether apart from the New Testament, the passage has an unmistakable bearing upon the future. As one of the series concerned with the Servant (<a onClick="return mV(\'Isa\',42,1);">Isa 42:1</a>), the quoted passage focuses attention upon the mission of Israel to the world, still to be carried out. "Ye are my witnesses, saith Yahweh, and my servant whom I have chosen" (<a onClick="return mV(\'Isa\',43,10);">Isa 43:10</a>), "Yet now hear, O Jacob my servant, and Israel, whom I have chosen" (<a onClick="return mV(\'Isa\',44,1);">Isa 44:1</a>). It also involves the entire scope and meaning of the prophetic office through which Yahweh\'s will was made known to Israel and through Israel to the world. Both these considerations sweep out into the prophet\'s future and both point unerringly to Christ as the historical fulfillment of Israel\'s mission and as the actual realization of the ideal and ministry of prophethood. The very ambiguity of the reference in this chapter (<a onClick="return mV(\'Isa\',61,\'1-\');">Isaiah 61</a>), whether to the Servant or to the prophet, and the questions raised as to whether Israel idealized is referred to or some person or personification, serve to make more clear and unmistakable the central fact that only in Christ is the conception embodied in the entire series of passages altogether realized. It thus becomes for sober thought a distinct revelation and portraiture in advance of what Jesus was in His person and work.<P>(3) In the course of Israel\'s training to receive the Messiah, certain external items were given as bearing upon the identification of Him when He should come. We shall instance three items, closely related to each other, and each intensely interesting in itself. These three items are<P>(a) His sonship to David (<a onClick="return mV(\'Act\',2,30,31);">Ac 2:30,31</a>),<P>(b) His birth from a Virgin (<a onClick="return mV(\'Mat\',1,22);">Mt 1:22</a>f),<P>(c) His birth at Bethlehem (<a onClick="return mV(\'Mat\',2,5);">Mt 2:5</a>).<P>Objection is offered at once to the interpretation of these Old Testament passages as predictive, and to the alleged fulfillments in the life of Jesus, on the ground mainly that being definite events (compare <a onClick="return mV(\'Mat\',2,15);">Mt 2:15</a>) they are not included within the legitimate scope of prediction; and, secondarily, that being items of this external kind it would be an easy matter to invent fulfillments. It may be granted at once that incidents of this kind could be indefinitely multiplied by fabricating coincidences, but the fact remains that, in the absence of any visible check upon invention, very few such instances are alleged by New Testament writers. Furthermore, there are suggestive variations between the events recorded and the natural interpretations of the Old Testament passages connected with them; that is, the fuifilments arrive by such devious routes as to make it difficult to suppose them to be due to the imaginative stimulation of the passages. For example, the birth at Bethlehem was brought about by circumstances not at all to the liking of Jewish patriots; and was obscured to contemporaries by the previous and subsequent residence at Nazareth. The kinship of Jesus to the house of David was made adoptive (unless Mary was of that house) by the virgin birth. The interpretation of <a onClick="return mV(\'Isa\',7,14);">Isa 7:14</a> as intimating a virgin birth was not compulsory to one familiar with the Hebrew text of the passage and would have been thought of in that connection only by one assured of the fact. The virgin birth (see <a href="./study/isbe/search.html?string=IMMANUEL">IMMANUEL</a>; <a href="./study/isbe/search.html?string=VIRGIN+BIRTH">VIRGIN BIRTH</a>) is not an etymological but a providential commentary on <a onClick="return mV(\'Isa\',7,14);">Isa 7:14</a>. One other consideration of primary importance remains. In the one point where the identification of Jesus with the Messiah by His followers can be tested most severely, they are most completely triumphant. It would be comparatively easy to invent incidents suggested by Old Testament prophecies, and to take dignities and titles wholesale from the same source<63>but given all these, to find one capable of realizing and fulfilling the expectations so aroused is the chief problem. Here fabrication is impossible. And here too the New Testament meets and answers the challenge of truth. In view of these considerations it is safe to assert that even in matters of historical detail the career of Jesus was foreseen and predicted. Such passages belong to the philosophy of preparation as a whole and should be studied in that connection.<P>(4) In certain instances the original passage and its reappearance in quotation indicate a process New Testament which is continuous throughout all history. For example, the use of <a onClick="return mV(\'Zec\',13,7);">Zec 13:7</a> (<a onClick="return mV(\'Mar\',14,27);">Mr 14:27</a>) suggests a deeper view of the connection between prophecy and history, immediate and more remote, than we are often aware of. On the face of them such passages as those concerning the Smitten Shepherd and the scattered sheep are predictions, and the life of Christ stands as fulfillment. It simply cannot be contended that such passages as these do not find fulfillment and explanation in the career of Jesus as nowhere else in the history. Nevertheless, the connection is far deeper than mere foresight of an isolated event and its occurrence. We may well say that, in a sense, the event is foreseen because it is already a fact. The allegory of the Smitten Shepherd is, as has well been said, "a summary of the history of Israel." But it is more than that. The relationship of God with Israel, which involved a dealing of divine grace with men, their rejection of it and the consequent vicarious immolation of the Divine Friend and Shepherd, which came to its climax in the tragedy of the cross, was established in all essential factors in the early days. Therefore, Christ can say, as the outcome of the profoundest insight into the meaning of history, \'That which concerneth me hath fulfillment\' (compare <a onClick="return mV(\'Luk\',24,44);">Lu 24:44</a>). He was more deeply concerned in the doings of an earlier time than being there foreseen. In a real sense, "the Lamb" was "slain from the foundation of the world," (<a onClick="return mV(\'Rev\',13,8);">Re 13:8</a>). In this allegory of the rejected Shepherd and in the successive delineations of the Servant passages, we have the portrait of the Christ as He was<61>not merely as He was to be. In these quotations deep answers to deep. The only satisfactory interpretation of the tragedy of the cross is that in accordance with principles long operative in human history, "it must needs be." The only satisfactory interpretation of the passages cited is that they disclose the actual operation of the forces which in their culmination issued in the tragedy of the cross. This brings the passages in the original and in quotation into the framework of the same course of events. Peter in his sermon in Solomon\'s porch thus sums up the whole process: "But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled" (<a onClick="return mV(\'Act\',3,18);">Ac 3:18</a>).<P>4. Argumentative Quotations:<P>The argumentative use of the Old Testament involves exactly the same principles which have been dealt with in the foregoing discussion. These principles coalesce in the conception of the Old Testament as authoritative.<P>(1) Throughout the New Testament, in the teaching of our Lord Himself and in the apostolic writings, a clear-cut distinction is drawn between the temporary and permanent offices of the Old Testament. It is recognized that in essential principles the Old Testament is for all time, while in its outward form and in its actualization of underlying and essential truths it is preliminary and preparatory. There are different dispensations, but one economy. Whenever our Lord uses the Old Testament for purposes of argument (see <a onClick="return mV(\'Mat\',4,4,7);">Mt 4:4,7</a>; <a onClick="return mV(\'Mat\',12,17);">12:17</a>ff; <a onClick="return mV(\'Mat\',19,18);">19:18</a>f; <a onClick="return mV(\'Mar\',10,19);">Mr 10:19</a>; <a onClick="return mV(\'Luk\',19,46);">Lu 19:46</a>) it is on the basis of essential truth which is permanent and unchanging (<a onClick="return mV(\'Mat\',5,\'17-19\');">Mt 5:17-19</a>). On the other hand, He never hesitates to annul that which had a merely temporary or preliminary value (<a onClick="return mV(\'Mat\',5,21,33,38);">Mt 5:21,33,38</a>; compare by way of contrast <a onClick="return mV(\'Mat\',5,27);">Mt 5:27</a>). He came not to destroy, but to fulfil, but fulfillment implies a new era<72>a new and higher stage in the delivery of truth.<P>(2) In like manner Paul and the other New Testament writers argue on the basis of an identity of principle which binds the two eras together. Paul contends for three great principles, the Messiahship of Jesus, justification by faith, the inclusion of the Gentiles in the plan of salvation (the doctrine of election is a detail of this last argument; see <a onClick="return mV(\'Rom\',9,7,9,12,13,15,17);">Ro 9:7,9,12,13,15,17</a>). We shall consider typical examples of Paul\'s use of the Old Testament in argumentation. Choice has been made of those which have provoked adverse criticism. Among these is the use of <a onClick="return mV(\'Gen\',13,15);">Ge 13:15</a>; <a onClick="return mV(\'Gen\',17,8);">17:8</a> in <a onClick="return mV(\'Gal\',3,16);">Ga 3:16</a>. This is a leading example of Paul\'s alleged "rabbinical" method: "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." The Hebrew word "seed" as applied to offspring (zera\') is singular. This, of course, means that a man\'s descendants are looked upon as organically one, inasmuch as they continue his life. The word would apply to any one of the family, but only by virtue of his belonging to the family. Etymologically Paul\'s argument would apply to Isaac as well as to Jesus<75>provided only the promise is looked upon as being fulfilled in him. But the promise which was fulfilled in Isaac, was fulfilled in a larger way in Israel as a whole, and was fulfilled in the largest way of all in Christ. The use of the singular word indicates that Abraham\'s children were looked upon as one in him<69>they are also one in Christ. The true children of Abraham are such in Christ. Historically the argument is fully justified. "The personality of Christ is in some sense coextensive with the fulfillment of the promise to Abraham" (Beet). "Christ is the organ of fulfillment" (Meyer).<P>The classical passage in the discussion of justification based upon an Old Testament quotation is <a onClick="return mV(\'Rom\',1,17);">Ro 1:17</a>, quoting <a onClick="return mV(\'Hab\',2,4);">Hab 2:4</a>. The quoted passage seems to fail the argument because the literal translation would appear to be that "the righteous shall live by their faithfulness." A deeper view, however, amply justifies the quotation; first, because the stedfasthess demanded by the prophet is a persistent trust in God in view of the delay of the promised vision; second, the deepest principle common to the Old Testament and New Testament is that stability of character has its root in trust in Yahweh (<a onClick="return mV(\'Isa\',28,16);">Isa 28:16</a>; compare <a onClick="return mV(\'Isa\',26,\'1-3\');">Isa 26:1-3</a>). Nothing could be more foreign to the thought of the Old Testament than that a man could be righteous without trust in God.<P>One further quotation argumentatively used by Paul may fitly close this section of our discussion. In <a onClick="return mV(\'Rom\',11,26);">Ro 11:26,27</a> he quotes <a onClick="return mV(\'Isa\',59,20,21);">Isa 59:20,21</a> as indicating the divine purpose to include the Gentiles within the scope of salvation. This passage is doubly significant because it is attacked by Kuenen (Prophets and Prophecy in Israel) on the ground that it is uncritically taken from the Septuagint version which in this instance does not correctly represent the Hebrew text. It may be remarked that a large percentage of the New Testament quotations are taken from the Septuagint. (For estimates of the number see Johnson, Quotations of the New Testament, chapter i.) This prevalent habit is amply justifiable by, and in large consideration of, the fact that the New Testament was written for the purpose of being read and understood by those to whom the Septuagint was often the only version available, and the familiarity of that version was ample compensation for any slight loss in verbal accuracy. The only reasonable qualification of this general statement is that we should call in question any deviation which is depended upon for a point in argument. Kuenen, the severest critic of the New Testament writers in this particular, alleges very few instances, and Professor Johnson has satisfactorily dealt with these in detail (as above). In the case immediately before us the deviations in the version used by Paul do not in the least modify, in the way of strengthening, the reference to the Gentiles (beginning in <a onClick="return mV(\'Rom\',11,19);">Ro 11:19</a> and continuing throughout) which is the point upon which Paul is laying stress. It is not too much to say that Paul\'s argument would be unimpaired had he used the Hebrew text, upon which our the Revised Version (British and American) rests (compare <a onClick="return mV(\'Hbr\',2,\'6-8\');">Heb 2:6-8</a>). In general, it may be premised that no stringent rule of verbal accuracy should be considered binding upon writers who address a popular audience beyond that which guards the substantial cogency of their argument. From the fair application of this reasonable rule the New Testament writers have nothing to fear.<P>For the most part the New Testament writers confine their quotations to the Old Testament. In a single instance an extracanonical saying of Jesus (<a onClick="return mV(\'Act\',20,35);">Ac 20:35</a>), and, in at least two instances (<a onClick="return mV(\'Jud\',1,9,14);">Jude 1:9,14</a>), non-canonical books are referred to. In addition to this Paul uses in the letter to Titus (<a onClick="return mV(\'Tts\',1,12);">1:12</a>) and in his sermon at Athens (<a onClick="return mV(\'Act\',17,28);">Ac 17:28</a>) lines from native poets to illustrate and enforce his discussion (see <a href="./study/isbe/search.html?string=POETRY,+NEW+TESTAMENT">POETRY, NEW TESTAMENT</a>). In these latter instances the difference in usage from his ordinary habit of quoting authoritative Scripture is sufficiently obvious. In the case of the saying attributed to Christ, it is enough to say that it is so obviously Christlike that we need not hesitate to accept it as genuine, while in the case of Jude nothing is made to depend upon the quotations except certain accepted Christian truths (see Plummer, Expositor\'s Bible. "James and Jude," 434f).<P>5. Catena of Passages Illustrating Principles of Quotation:<P>(1) Based on Unity of Dispensations.<P><a onClick="return mV(\'Mat\',2,18);">Mt 2:18</a>; <a onClick="return mV(\'Mat\',13,14);">13:14</a>; <a onClick="return mV(\'Mat\',27,9);">27:9</a>; <a onClick="return mV(\'Mar\',7,6);">Mr 7:6</a>; <a onClick="return mV(\'Luk\',4,21);">Lu 4:21</a>; <a onClick="return mV(\'Luk\',20,17);">20:17</a>; <a onClick="return mV(\'Jhn\',4,37);">Joh 4:37</a>; <a onClick="return mV(\'Jhn\',6,45);">6:45</a>; <a onClick="return mV(\'Jhn\',7,38);">7:38</a>; <a onClick="return mV(\'Jhn\',12,14);">12:14</a>f; <a onClick="return mV(\'Act\',2,31,39);">Ac 2:31,39</a>; <a onClick="return mV(\'Act\',3,25);">3:25</a>; <a onClick="return mV(\'Act\',4,25);">4:25</a>; <a onClick="return mV(\'Act\',8,23,32);">8:23,32</a>f; <a onClick="return mV(\'Act\',13,22,32,33,34);">13:22,32,33,34</a>; <a onClick="return mV(\'Act\',28,26,27);">28:26,27</A>; <a onClick="return mV(\'1Cr\',15,54,55);">1Co 15:54,55</a>; <a onClick="return mV(\'Hbr\',8,\'8-12\');">Heb 8:8-12</a>; <a onClick="return mV(\'Jam\',2,23);">Jas 2:23</a>.<P>(2) Based on Prevision.<P><a onClick="return mV(\'Mat\',1,22);">Mt 1:22</a>; <a onClick="return mV(\'Mat\',2,5,15);">2:5,15</a>; <a onClick="return mV(\'Mat\',4,14);">4:14</a>; <a onClick="return mV(\'Mat\',8,17);">8:17</a>; <a onClick="return mV(\'Mat\',12,17);">12:17</a>; <a onClick="return mV(\'Mat\',13,35);">13:35</a>; <a onClick="return mV(\'Mat\',26,31);">26:31</a>; <a onClick="return mV(\'Mar\',14,27);">Mr 14:27</a>; <a onClick="return mV(\'Luk\',22,37);">Lu 22:37</a>; <a onClick="return mV(\'Jhn\',7,38,42);">Joh 7:38,42</a>; <a onClick="return mV(\'Jhn\',12,38,40,49);">12:38,40,49</a>; <a onClick="return mV(\'Jhn\',13,18);">13:18</a>; <a onClick="return mV(\'Jhn\',15,25);">15:25</a>; <a onClick="return mV(\'Jhn\',19,24,28,36);">19:24,28,36</a>; <a onClick="return mV(\'Jhn\',20,9);">20:9</a>; <a onClick="return mV(\'Act\',1,20);">Ac 1:20</a>; <a onClick="return mV(\'Act\',2,\'25-28\');">2:25-28</a>; <a onClick="return mV(\'Act\',3,25);">3:25</a>; <a onClick="return mV(\'Act\',4,11,25,26);">4:11,25,26</a>; <a onClick="return mV(\'Act\',13,\'32-34\');">13:32-34</a>.<P>(3) Based on Authority of the Old Testament.<P><a onClick="return mV(\'Mat\',4,4);">Mt 4:4</a>; <a onClick="return mV(\'Mat\',5,38,43);">5:38,43</a>; <a onClick="return mV(\'Mat\',9,13);">9:13</a>; <a onClick="return mV(\'Mat\',19,4,18);">19:4,18</a>; <a onClick="return mV(\'Mat\',21,1,3,16,42);">21:1,3,16,42</a>; <a onClick="return mV(\'Mat\',22,24,31,32,43);">22:24,31,32,43</a>; <a onClick="return mV(\'Mar\',4,12);">Mr 4:12</a>; <a onClick="return mV(\'Mar\',7,10);">7:10</a>; <a onClick="return mV(\'Mar\',10,19);">10:19</a>; <a onClick="return mV(\'Mar\',11,17);">11:17</a>; <a onClick="return mV(\'Mar\',12,19);">12:19</a>; <a onClick="return mV(\'Luk\',2,22,23);">Lu 2:22,23</a>; <a onClick="return mV(\'Luk\',4,10);">4:10</a>; <a onClick="return mV(\'Luk\',19,46);">19:46</a>; <a onClick="return mV(\'Act\',15,16,17);">Ac 15:16,17</a>; <a onClick="return mV(\'Rom\',1,17);">Ro 1:17</a>; <a onClick="return mV(\'Rom\',4,3,7,8);">4:3,7,8</a>; <a onClick="return mV(\'Rom\',9,25,26);">9:25,26</a>; <a onClick="return mV(\'Rom\',10,5,6,8,11,13,16);">10:5,6,8,11,13,16</a>; <a onClick="return mV(\'Rom\',12,19);">12:19</a>; <a onClick="return mV(\'Rom\',15,21);">15:21</a>; <a onClick="return mV(\'1Cr\',1,19);">1Co 1:19</a> (identity of principle); <a onClick="return mV(\'1Cr\',1,31);">1:31</A>; <a onClick="return mV(\'1Cr\',15,45);">15:45</a>; <a onClick="return mV(\'2Cr\',4,13);">2Co 4:13</a>; <a onClick="return mV(\'2Cr\',6,2,16);">6:2,16</a>; <a onClick="return mV(\'2Cr\',8,15);">8:15</a>; <a onClick="return mV(\'Gal\',3,6,8,\'10-13\',16);">Ga 3:6,8,10,11,12,13,16</a>; <a onClick="return mV(\'Gal\',4,27);">4:27</a>; <a onClick="return mV(\'Eph\',4,8);">Eph 4:8</a>; <a onClick="return mV(\'Eph\',6,2);">6:2</a>; <a onClick="return mV(\'1Ti\',5,18);">1Ti 5:18</a>.<P>See also <a href="./study/isbe/search.html?string=CHRONICLES,+BOOKS+OF">CHRONICLES, BOOKS OF, 5, 7, 10</a>.<P>LITERATURE.<P>The literature is voluminous. Beside the standard commentaries and dictionaries, the reader will do well to consult C. H. Toy, Quotations in the New Testament; Franklin Johnson, Quotations of the New Testament; Cambridge Biblical Essays ("Our Lord\'s Use of the Old Testament" by McNeile); Westcott, Introduction to the Study of the New Testament, Appendix A.``169';
isbe[7215]='Raama`ra\'-a-ma (ra\'ma\'): Thus spelled only in <a onClick="return mV(\'1Ch\',1,9);">1Ch 1:9</a>; elsewhere "Raamah" (ra\'mah). A son of Cush and father of Sheba and Dedan (<a onClick="return mV(\'Gen\',10,7);">Ge 10:7</a> = <a onClick="return mV(\'1Ch\',1,9);">1Ch 1:9</a>). In Ezekiel\'s lament over Tyre (<a onClick="return mV(\'Eze\',27,22);">Eze 27:22</a>) the tribe of Raamah is mentioned along with Sheba as a mercantile people who provided the inhabitants of Tyre with spices, precious stones and gold. It has generally been identified with Regina, mentioned by Ptolemy and Steph. Byzantr. as a city in Southeastern Arabia on the shores of the Persian Gulf. The Septuagint (Rhegma) itself supposes this site. But the Arabic name of the city here indicated is spelled with a "g" and so gives rise to a phonological difficulty. A more probable identification has been found in the Sabean ra\'mah in Southwestern Arabia near Me\'in in the north of Marib. Me\'in was the capital of the old Minaean kingdom.``63';
isbe[7216]='Raamiah`ra-a-mi\'-a (ra\'amyah; Codex Vaticanus Naamia; Codex Alexandrinus, Rheelma): One of the leading men who returned with Zerubbabel from captivity (<a onClick="return mV(\'Neh\',7,7);">Ne 7:7</a>). In the corresponding passage in <a onClick="return mV(\'Ezr\',2,2);">Ezr 2:2</a>, where the same list is named, a slight variation in form is given. "Reelaiah" is the name found in this passage. Doubtless, one is a corruption of the other. Both have the same root meaning.s generally been identified with Regina, mentioned by Ptolemy and Steph. Byzantr. as a city in Southeastern Arabia on the shores of the Persian Gulf. The Septuagint (Rhegma) itself supposes this site. But the Arabic name of the city here indicated is spelled with a "g" and so gives rise to a phonological difficulty. A more probable identification has been found in the Sabean ra\'mah in Southwestern Arabia near Me\'in in the north of Marib. Me\'in was the capital of the old Minaean kingdom.``1';
isbe[7217]='Raamses; Rameses`ra-am\'-sez, ram\'-e-sez (<a onClick="return mV(\'Exd\',1,11);">Ex 1:11</a>), (<a onClick="return mV(\'Gen\',47,11);">Ge 47:11</a>; <a onClick="return mV(\'Exd\',12,37);">Ex 12:37</a>; <a onClick="return mV(\'Num\',33,3,5);">Nu 33:3,5</a>) (ra\'mecec, ra\'amcec; Rhamesse; Egyptian Ra-messu, "Ra created him" (or "it")):<P>1. The Meaning of "Store-Cities":<P>One of the two "settlements" (mickenoth) built, or "built up," by the Hebrews for the Pharaoh, the other being Pithom, to which the Septuagint adds a third, namely, "On which is Heliopolis," a town near Cairo (<a onClick="return mV(\'Exd\',1,11);">Ex 1:11</a>). The Hebrew term mickenoth comes from a root meaning "to settle down" (Arabic sakan, "settlement," Assyrian sakanu or shakanu, "to set"), but it is rendered "strong cities" in Septuagint, "treasure cities" in the King James Version, and (incorrectly) "store-cities" in the Revised Version: The "land of Rameses," where Jacob and his sons settled, was apparently the "field of Zoan" (see <a href="./study/isbe/search.html?string=ZOAN">ZOAN</a>), thus lying in the Delta east of the Bubastic branch of the Nile.<P>2. The Meaning of the Name:<P>It is often assumed that no city called Rameses would have existed before the time of Rameses II, or the 14th century BC, though even before Rameses I the name occurs as that of a brother of Horemhib under the XVIIIth Dynasty. The usual translation "Child of Ra" is grammatically incorrect in Egyptian and as Ra was an ancient name for the "sun" it seems possible that a town may have borne the title "Ra created it" very early. The mention of Rameses in Genesis (<a onClick="return mV(\'Gen\',47,11);">47:11</A>) is often regarded as an anachronism, since no scholar has supposed that Jacob lived as late as the time of Rameses II. This would equally apply to the other notices, and at most would serve to mark the age of the passages in the Pentateuch where Rameses is mentioned, but even this cannot be thought to be proved (see <a href="./study/isbe/search.html?string=EXODUS">EXODUS</a>). According to De Rouge (see Pierret, Vocab. Hieroglyph.,1875, 143) there were at least three towns in Lower Egypt that bore the name Pa Rames-ses ("city of Rameses"); but Brugsch supposes that the place mentioned in the Old Testament was Zoan, to which Rameses II gave this name when making it his capital in the Delta. Dr. Budge takes the same view, while Dr. Naville and others suppose that the site of Raamses has still to be found.<P>3. Situation:<P>There appears to have been no certain tradition preserving the site, for though Silvia (about 385 AD) was told that it lay 4 miles from the town of Arabia (see <a href="./study/isbe/search.html?string=GOSHEN">GOSHEN</a>), she found no traces of such a place. Brugsch ("A New City of Rameses, 1876," Aegyptische Zeitschrift, 69) places one such city in the southern part of Memphis itself. Goodwin (Rec. of Past, Old Series, VI, 11) gives an Egyptian letter describing the "city of Rameses-Miamun," which appears to be Zoan, since it was on the seacoast. It was a very prosperous city when this letter was written, and a pa-khennu or "palace city." It had canals full of fish, lakes swarming with birds, fields of lentils, melons, wheat, onions and sesame, gardens of vines, almonds and figs. Ships entered its harbor; the lotus and papyrus grew in its waters. The inhabitants greeted Rameses II with garlands of flowers. Besides wine and mead, of the "conqueror\'s city," beer was brought to the harbor from the Kati (in Cilicia), and oil from the "Lake Sagabi." There is no reason to suppose that Zoan was less prosperous in the early Hyksos age, when the Hebrews dwelt in its plain, whatever be the conclusion as to the date when the city Rameses received that name. The description above given agrees with the Old Testament account of the possession given by Joseph to his family "in the best of the land, in the land of Rameses" (<a onClick="return mV(\'Gen\',47,11);">Ge 47:11</a>).``28';
isbe[7218]='Rab-Mag`rab\'-mag (rabh-magh; Septuagint has it as a proper noun, Rhabamath): The name of one of the Babylonian princes who were present at the destruction of Jerusalem by Nebuchadnezzar, during the reign of Zedekiah, king of Judah (<a onClick="return mV(\'Jer\',39,3,13);">Jer 39:3,13</a>). The word is a compound, the two parts seemingly being in apposition and signifying tautologically the same thing. The last syllable or section of the word, magh, was the designation among the Medes, Persians and Babylonians for priests and wise men. Its original significance was "great" or "powerful"; Greek megas, Latin magis, magnus. The first syllable, rabh, expresses practically the same idea, that of greatness, or abundance in size, quantity, or power. Thus it might be interpreted the "allwise" or "all-powerful" prince, the chief magician or physician. It is, therefore, a title and not a name, and is accordingly put in appositive relations to the proper name just preceding, as "Nergal-sharezer, the Rab-mag," translated fully, "Nergal-sharezer the chief prince or magician."<P>In harmony with the commonly accepted view, the proper rendering of the text should be, "All the princes of the king of Babylon came in, and sat in the middle gate, to wit, Nergal-sharezer, Samgarnebo, Sarsechim, (the) Rab-saris, Nergal-sharezer, (the) Rab-mag" (<a onClick="return mV(\'Jer\',39,3);">Jer 39:3</a>); and "so Nebuzaradan the captain of the guard sent, and Nebushazban, (the) Rab-saris, and Nergal-sharezer, (the) Rab-mag, and all the chief officers of the king of Babylon" (<a onClick="return mV(\'Jer\',39,13);">Jer 39:13</a>).`<a href="./study/isbe/search.html?string=NERGAL+SHAREZER">NERGAL-SHAREZER</a>`25';
isbe[7219]='Rab-Saris`rab\'-sa-ris (rabh-caric): As with Rab-mag, which is not regarded as a name, but a title, so this is to be regarded as a descriptive title for the person whose name precedes it (see <a href="./study/isbe/search.html?string=RAB-MAG">RAB-MAG</a>). The first part, rabh, signifies "great" or "chief," the second, caric, is the title for eunuch or chamberlain. The translation then would be chief eunuch or the chief of the eunuchs (or chamberlains).<P>The oriental custom was for the king to surround himself with a number of eunuchs, who performed varied kinds of services, both menial and dignified. They usually had charge of his harem; sometimes they occupied court positions. Frequently they superintended the education of the youth. The term itself was sometimes used to designate persons in places of trust who were not emasculated. The above title describes the highest or chief in rank of these eunuchs.<P>The full title is used 3 times, once in connection with the titles of other important officers who were sent by the king of Assyria with a large army to demand the surrender of Jerusalem. The passage would be translated properly, \'And the king of Assyria sent the Tartan and the Rab-saris (the chief eunuch) and the Rabshakeh from Lachish to king Hezekiah\' (<a onClick="return mV(\'2Ki\',18,17);">2Ki 18:17</a>). Again, it refers to a Babylonian whose real name was Sarsechim, who with the other Babylonian princes sat in the middle gate during the capture of Jerusalem. This event is described as having occurred in the 11th year of Zedekiah, king of Judah (<a onClick="return mV(\'Jer\',39,3);">Jer 39:3</a>). The third use is in connection with the name Nebushazban, who, with the other chief officers of the king of Babylon, sent and took Jeremiah out of the court of the guard and committed him to Gedaliah, who was to take him home to dwell with his own people (<a onClick="return mV(\'Jer\',39,13);">Jer 39:13</a>).<P>Thus, it is seen that based upon this accepted theory the three titles would be in their connections as follows:<P>(1) simply "the chief eunuch,"<P>(2) Sarsechim, the Rab-saris (or chief eunuch), and<P>(3) Nebushazban, the Rab-saris (or chief eunuch).`<a href="./study/isbe/search.html?string=ASSYRIA">ASSYRIA</a>; <a href="./study/isbe/search.html?string=EUNUCH">EUNUCH</a>`25';
isbe[7220]='Rabbah`rab\'-a:<P>(1) (rabbah; Rhabba, Rhabbath, Rhabban. The full name is rabbath bene \'ammon; he akra ton huion Ammon, Rhabbath huion Ammon, "Rabbah of the children of Ammon"): This alone of the cities of the Ammonites is mentioned in Scripture, so we may take it as the most important. It is first named in connection with the "bed" or sarcophagus of Og, king of Bashan, which was said to be found here (<a onClick="return mV(\'Deu\',3,11);">De 3:11</a>). It lay east of the territory assigned to Gad (<a onClick="return mV(\'Jos\',13,25);">Jos 13:25</a>). Whatever may have been its history in the interval, it does not appear again in Scripture till the time of David. This monarch sent an embassy of sympathy to King Hanun when his father Nahash died. The kindness was met by wanton insult, which led to the outbreak of war. The Ammonites, strengthened by Aramean allies, were defeated by the Israelites under Joab, and took refuge in Rabbah. After David\'s defeat of the Arameans at Helam a year later, the Ammonites were exposed alone to the full-force of Israel, the ark of the covenant being carried with the troops. The country was ravaged and siege was laid to Rabbah. It was during this siege that Uriah the Hittite by David\'s orders was exposed "in the forefront of the hottest battle" (<a onClick="return mV(\'2Sa\',11,15);">2Sa 11:15</a>), where, treacherously deserted by his comrades, he was slain. How long the siege lasted we do not know; probably some years; but the end was in sight when Joab captured "the city of waters" (<a onClick="return mV(\'2Sa\',12,27);">2Sa 12:27</a>). This may mean that he had secured control of the water supply. In the preceding verse he calls it the "royal city." By the chivalry of his general, David was enabled in person to enjoy the honor of taking the city. Among the booty secured was the crown of Melcom, the god of the Ammonites. Such of the inhabitants as survived he treated with great severity (<a onClick="return mV(\'2Sa\',12,\'26-31\');">2Sa 12:26-31</a>; <a onClick="return mV(\'1Ch\',20,1);">1Ch 20:1</a>).<P>In the utterances of the prophets against Ammon, Rabbah stands for the people, as their most important, or perhaps their only important, city (<a onClick="return mV(\'Jer\',49,2,3);">Jer 49:2,3</a>; <a onClick="return mV(\'Eze\',21,20);">Eze 21:20</a>; <a onClick="return mV(\'Eze\',25,5);">25:5</a>; <a onClick="return mV(\'Amo\',1,14);">Am 1:14</a>). <a onClick="return mV(\'Jer\',49,4);">Jer 49:4</a> speaks of the "flowing valley"<22>a reference perhaps to the abundance of water and fruitfulness<73>and the treasures in which she gloried. <a onClick="return mV(\'Eze\',21,21);">Eze 21:21</a> represents the king of Babylon at "the head of the two ways" deciding by means of the divining arrows whether he should march against Jerusalem or against Rabbah. Amos seems to have been impressed with the palaces of Rabbah.<P>The city retained its importance in later times. It was captured by Ptolemy Philadelphus (285-247 BC), who called it Philadelphia. It was a member of the league of ten cities. Antiochus the Great captured it by means of treachery (Polyb. v.71). Josephus (BJ, III, iii, 3) names it as lying east of Peraea. In the 4th century AD, it ranked with Bostra and Gerasa as one of the great fortified cities of Coele-Syria (Ritter, Erdkunde, XV, ii, 1154f). It became the seat of a bishop. Abulfeda (1321 AD) says that Rabbah was in ruins at the time of the Moslem conquest.<P>Rabbah is represented by the modern \'Amman, a ruined site with extensive remains, chiefly from Roman times, some 14 miles northeast of Heshbon, and about 22 miles east of the Jordan. It lies on the northern bank of Wady \'Amman, a tributary of the upper Jabbok, in a well-watered and fruitful valley. Possibly the stream which rises here may be "the waters" referred to in <a onClick="return mV(\'2Sa\',12,27);">2Sa 12:27</a>. Ancient Rabbah may have stood on the hill now occupied by the citadel, a position easy of defense because of its precipitous sides. The outer walls of the citadel appear to be very old; but it is quite impossible to say that anything Ammonite is now above ground. The citadel is connected by means of an underground passage with a large cistern or tank to the north, whence probably it drew its watersupply. This may be the passage mentioned in the account of the capture of the city by Antiochus. "It is," says Conder (Heth and Moab, 158), "one of the finest Roman towns in Syria, with baths, a theater, and an odeum, as well as several large private masonry tombs built in the valley probably in the 2nd century. The fortress on the hill, now surrounding a considerable temple, is also probably of this same date. The church with two chapels farther north, and perhaps some of the tombs, must belong to a later age, perhaps the 4th century. The fine mosque and the fine Moslem building on the citadel hill cannot be earlier than the 7th, and are perhaps as late as the 11th century; and we have thus relics of every building epoch except the Crusading, of which there appears to be no indication."<P>The place is now occupied by Arabs and Circassians who profit by the riches of the soil. It is brought into contact with the outside world by means of the Damascus-Hejaz Railway, which has a station here.<P>(2) (ha-rabbah; Codex Vaticanus Sotheba; Codex Alexandrinus Arebba): An unidentified city of Judah named along with Kiriath-jearim (<a onClick="return mV(\'Jos\',15,60);">Jos 15:60</a>).``54';
isbe[7221]='Rabbi`rab\'-i, rab\'-i (rabbi; rhabbi, or rhabbei): A term used by the Jews of their religious teachers as a title of respect, from rabh, "great," so "my great one" (compare Latin magister), once of masters of slaves, but later of teachers (<a onClick="return mV(\'Mat\',23,7);">Mt 23:7</a>); therefore translated by didaskalos, "teacher" (<a onClick="return mV(\'Mat\',23,8);">Mt 23:8</a>; <a onClick="return mV(\'Jhn\',1,38);">Joh 1:38</a>; compare <a onClick="return mV(\'Jhn\',1,49);">Joh 1:49</a>). In the King James Version frequently rendered "Master" (<a onClick="return mV(\'Mat\',26,25,49);">Mt 26:25,49</a>; <a onClick="return mV(\'Mar\',9,5);">Mr 9:5</a>; <a onClick="return mV(\'Mar\',11,21);">11:21</a>; <a onClick="return mV(\'Mar\',14,45);">14:45</a>; <a onClick="return mV(\'Jhn\',4,31);">Joh 4:31</a>; <a onClick="return mV(\'Jhn\',9,2);">9:2</a>; <a onClick="return mV(\'Jhn\',11,8);">11:8</a>). John the Baptist (<a onClick="return mV(\'Jhn\',3,26);">Joh 3:26</a>), as well as Christ, is addressed with the title (<a onClick="return mV(\'Jhn\',1,49);">Joh 1:49</a>; <a onClick="return mV(\'Jhn\',6,25);">6:25</a>), both by disciples and others. Jesus forbade its use among His followers (<a onClick="return mV(\'Mat\',23,8);">Mt 23:8</a>). Later (Galilean) form of same, <a href="./study/isbe/search.html?string=RABBONI">RABBONI</a> (which see).`<a href="./study/isbe/search.html?string=TALMUD">TALMUD</a>`137';
isbe[7222]='Rabbith`rab\'-ith (ha-rabbith; Codex Vaticanus Dabeiron; Codex Alexandrinus Rhabboth): A town in the territory of Issachar (<a onClick="return mV(\'Jos\',19,20);">Jos 19:20</a>) which is probably represented today by Raba, a village in the southern part of the Gilboa range and north of Ibzaq. The "ha" is, of course, the definite article.``1';
isbe[7223]='Rabble`rab\'-l: This word is not found in the King James Version. the Revised Version (British and American) has it once as the translation of agoraios (literally, "lounger in the market place"), in <a onClick="return mV(\'Act\',17,5);">Ac 17:5</a>, where it replaces "baser sort" of the King James Version. It has the common meaning of an unruly, lawless set who are ready to join a mob.``1';
isbe[7224]='Rabboni`rab-o\'-ni, rab-o\'-ni (rhabboni, "my great master" (<a onClick="return mV(\'Mar\',10,51);">Mr 10:51</a>); rhabbouni (Westcott-Hort rhabbounei), (<a onClick="return mV(\'Jhn\',20,16);">Joh 20:16</a>)).of agoraios (literally, "lounger in the market place"), in <a onClick="return mV(\'Act\',17,5);">Ac 17:5</a>, where it replaces "baser sort" of the King James Version. It has the common meaning of an unruly, lawless set who are ready to join a mob.`<a href="./study/isbe/search.html?string=RABBI">RABBI</a>`1';
isbe[7225]='Rabshakeh`rab\'-sha-ke, rab-sha\'-ke (rabhshaqeh): A compound word, the first part, rabh, indicating "head" or "chief" (see <a href="./study/isbe/search.html?string=RAB-MAG">RAB-MAG</a>; <a href="./study/isbe/search.html?string=RAB-SARIS">RAB-SARIS</a>). The second part, which in the Aramaic, probably meant "cupbearer," had in this connection and elsewhere, according to later discoveries, an extended significance, and meant chief officer, i.e. chief of the heads or captains.<P>Rabshakeh was one of the officers sent by Sennacherib, the king of Assyria, with the Tartan and the Rabsaris to demand the surrender of Jerusalem, which was under siege by the Assyrian army (<a onClick="return mV(\'2Ki\',18,17,19,26,27,28,37);">2Ki 18:17,19,26,27,28,37</a>; <a onClick="return mV(\'2Ki\',19,4,8);">19:4,8</a>; <a onClick="return mV(\'Isa\',36,2,4,11,12,13,22);">Isa 36:2,4,11,12,13,22</a>; <a onClick="return mV(\'Isa\',37,4,8);">37:4,8</a>). The three officers named went from Lachish to Jerusalem and appeared by the conduit of the upper pool. Having called upon King Hezekiah, his representatives Eliakim, the son of Hilkiah, Shebnah, the scribe, and Joah, the recorder, appeared. Rabshakeh sent through them a message to the king in which he represented himself as the spokesman for the king of Assyria. He derided King Hezekiah in an insolent fashion in representing his trust in Egypt as a bruised reed which would pierce the hand. Likewise his confidence in Yahweh was vain, for He also would be unable to deliver them. Then the officers of the king replied, requesting him to speak in the Syrian language-which they understood, and not in the Jews\' language which the people on the wall understood. This he refused to do, speaking still more loudly in order that they might hear and be persuaded. By bribery and appeal, by promise and by deception he exhorted them to turn traitor to Hezekiah and surrender to him. The people, however, true to the command of Hezekiah (<a onClick="return mV(\'2Ki\',18,36);">2Ki 18:36</a>), "held their peace, and answered him not a word." Afterward Rabshakeh returned and "found the king of Assyria warring against Libnah". (<a onClick="return mV(\'2Ki\',19,8);">2Ki 19:8</a>). From this description it is inferred that Rabshakeh was a man of considerable literary attainment, being able, in all probability, to speak in three languages. He had, in addition to his official power, dauntless courage, an insolent spirit and a characteristic oriental disregard for veracity.``25';
isbe[7226]='Raca`ra\'-ka, ra-ka\' (rhaka, Westcott and Hort, The New Testament in Greek with Codices Sinaiticus (corrected), Vaticanus, Codex E, etc.; rhacha, Tischendorf with Codices Sinaiticus (original hand) and Bezae; Aramaic reqa\', from req, "empty"): Vain or worthless fellow; a term of contempt used by the Jews in the time of Christ. In the Bible, it occurs in <a onClick="return mV(\'Mat\',5,22);">Mt 5:22</a> only, but John Lightfoot gives a number of instances of the use of the word by Jewish writers (Hot. Hebrew., edition by Gandell, Oxford,1859,II, 108). Chrysostom (who was acquainted with Syriac as spoken in the neighborhood of Antioch) says it was equivalent to the Greek su, "thou," used contemptuously instead of a man\'s name. Jerome rendered it inanis aut vacuus absque cerebro. It is generally explained as expressing contempt for a man\'s intellectual capacity (= "you simpleton!"), while more (translated "thou fool"), in the same verse is taken to refer to a man\'s moral and religious character (= "you rascal!" "you impious fellow!"). Thus we have three stages of anger, with three corresponding grades of punishment:<P>(1) the inner feeling of anger (orgizomenos), to be punished by the local or provincial court (te krisei, "the judgment");<P>(2) anger breaking forth into an expression of scorn (Raca), to be punished by the Sanhedrin (to sunedrio, "the council");<P>(3) anger culminating in abusive and defamatory language (More), to be punished by the fire of Gehenna.<P>This view, of a double climax, which has been held by foremost English and Gor. commentators, seems to give the passage symmetry and gradation. But it is rejected among others by T. K. Cheyne, who, following J. P. Peters, rearranges the text by transferring the clause "and whosoever shall say to his brother, Raca, shall be in danger of the council" to the end of the preceding verse (Encyclopaedia Biblica, IV, cols. 4001f). There certainly does not seem to be trustworthy external evidence to prove that the terms "the judgment," "the council," "the Gehenna of fire" stand to each other in a relation of gradation, as lower and higher legal courts, or would be so understood by Christ\'s hearers. What is beyond dispute is that Christ condemns the use of disparaging and insulting epithets as a supreme offense against the law of humanity, which belongs to the same category as murder itself. It should be added, however, that it is the underlying feeling and not the verbal expression as such that constitutes the sin. Hence, our Lord can, without any real inconsistency, address two of His followers as "foolish men" (<a onClick="return mV(\'Luk\',24,25);">Lu 24:25</a>, anoetoi, practically equivalent to Raca, as is also James\'s expression, "O vain man," <a onClick="return mV(\'Jam\',2,20);">Jas 2:20</a>).``49';
isbe[7227]='Racal`ra\'-kal (rakhal, "trader"): A place in Judah, enumerated among "the places where David himself and his men were wont to haunt," to the elders of which he sent a share of his spoils (<a onClick="return mV(\'1Sa\',30,29);">1Sa 30:29</a>). The Septuagint reading "Carmel" has been adopted, by many, because of the similarity of the words in Hebrew (rakal and karmel) and because there was a Carmel in the neighborhood of Hebron (<a onClick="return mV(\'Jos\',15,55);">Jos 15:55</a>; <a onClick="return mV(\'1Sa\',15,12);">1Sa 15:12</a>), which figures in the story of David\'s adventures when pursued by Saul (<a onClick="return mV(\'1Sa\',25,\'1-\');">1Sa 25</a>) in a manner that makes it improbable that he would overlook the place in his good fortune (the King James Version "Rachal").``81';
isbe[7228]='Race`ras (merox; agon, dromos).`<a href="./study/isbe/search.html?string=GAMES">GAMES</a>`1';
isbe[7229]='Races`ras\'-iz.`<a href="./study/isbe/search.html?string=TABLE+OF+NATIONS">TABLE OF NATIONS</a>`1';
isbe[7230]='Rachab`ra\'-kab (Rhachab): the King James Version; Greek form of "Rahab" (thus <a onClick="return mV(\'Mat\',1,5);">Mt 1:5</a> the Revised Version (British and American)).``1';
isbe[7231]='Rachal`ra\'-kal.`<a href="./study/isbe/search.html?string=RACAL">RACAL</a>`1';
isbe[7232]='Rachel`ra\'-chel (rachel, "ewe"; Rhachel (<a onClick="return mV(\'Gen\',29,6);">Ge 29:6</a>; <a onClick="return mV(\'Jer\',31,15);">Jer 31:15</a>, the King James Version "Rahel")):<P>1. Biography:<P>An ancestress of Israel, wife of Jacob, mother of Joseph and Benjamin. Rachel was the younger daughter of Laban, the Aramean, the brother of Jacob\'s mother; so Rachel and Jacob were cousins. They met for the first time upon the arrival of Jacob at Haran, when attracted by her beauty he immediately fell in love with her, winning her love by his chivalrous act related in <a onClick="return mV(\'Gen\',29,10);">Ge 29:10</a>ff. According to the custom of the times Jacob contracted with Laban for her possession, agreeing to serve him 7 years as the stipulated price (<a onClick="return mV(\'Gen\',29,\'17-20\');">29:17-20</A>). But when the time had passed, Laban deceived Jacob by giving him Leah instead of Rachel. When Jacob protested, Laban gave him Rachel also, on condition that Jacob serve 7 years more (<a onClick="return mV(\'Gen\',29,\'21-29\');">29:21-29</a>). To her great dismay "Rachel was barren" (<a onClick="return mV(\'Gen\',29,30,31);">Ge 29:30,31</a>), while Leah had children. Rachel, envious of her sister, complained to Jacob, who reminded her that children are the gift of God. Then Rachel resorted to the expedient once employed by Sarah under similar circumstances (<a onClick="return mV(\'Gen\',16,2);">16:2</A>ff); she bade Jacob take her handmaid Bilhah, as a concubine, to "obtain children by her" (<a onClick="return mV(\'Gen\',30,3);">30:3</a>). Dan and Naphtali were the offspring of this union. The evil of polygamy is apparent from the dismal rivalry arising between the two sisters, each seeking by means of children to win the heart of Jacob. In her eagerness to become a mother of children, Rachel bargained with Leah for the mandrakes, or love-apples of her son Reuben, but all to no avail (<a onClick="return mV(\'Gen\',30,14);">Ge 30:14</a>). Finally God heard her prayer and granted her her heart\'s desire, and she gave birth to her firstborn whom she named Joseph (<a onClick="return mV(\'Gen\',30,\'22-24\');">Ge 30:22-24</a>).<P>Some years after this, when Jacob fled from Laban with his wives, the episode of theft of the teraphim of Laban by Rachel, related in <a onClick="return mV(\'Gen\',31,19,34,35);">Ge 31:19,34,35</a>, occurred. She hoped by securing the household gods of her father to bring prosperity to her own new household. Though she succeeded by her cunning in concealing them from Laban, Jacob later, upon discovering them, had them put away (<a onClick="return mV(\'Gen\',35,2,3,4);">35:2-4</A>). In spite of all, she continued to be the favorite of Jacob, as is clearly evidenced by <a onClick="return mV(\'Gen\',33,2);">33:2</A>, where we are told that he assigned to her the place of greatest safety, and by his preference for Joseph, her son. After the arrival in Canaan, while they were on the way from Beth-el to Ephrath, i.e. Bethlehem, Rachel gave birth to her second son, Benjamin, and died (<a onClick="return mV(\'Gen\',35,16);">35:16</A>ff).<P>2. Character:<P>In a marked manner Rachel\'s character shows the traits of her family, cunning and covetousness, so evident in Laban, Rebekah and Jacob. Though a believer in the true God (<a onClick="return mV(\'Gen\',30,6),8,22;">Ge 30:6,8,22</a>), she was yet given to the superstitions of her country, the worshipping of the teraphim, etc. (<a onClick="return mV(\'Gen\',31,19);">Ge 31:19</a>). The futility of her efforts in resorting to self-help and superstitious expedients, the love and stronger faith of her husband (<a onClick="return mV(\'Gen\',35,\'2-4\');">Ge 35:2-4</a>), were the providential means of purifying her character. Her memory lived on in Israel long after she died. In <a onClick="return mV(\'Rth\',4,11);">Ru 4:11</a>, the names of Rachel and Leah occur in the nuptial benediction as the foundresses of the house of Israel.``1';
isbe[7233]='Rachel\'s Tomb`(matstsebheth qebhurath rachel): In <a onClick="return mV(\'Gen\',35,20);">Ge 35:20</a> we read: "Jacob set up a pillar upon her grave: the same is the Pillar of Rachel\'s grave unto this day," i.e. the time of the writer. Though the pillar, i.e sepulchral monument, has long disappeared, the spot is marked until this day, and Christians, Jews and Mohammedans unite in honoring it. The present tomb, which, apparently, is not older than the 15th century, is built in the style of the small-domed buildings raised by Moslems in honor of their saints. It is a rough structure of four square walls, each about 23 ft. long and 20 ft. high; the dome rising 10 ft. higher is used by Mohammedans for prayer, while on Fridays the Jews make supplication before the empty tomb within. It is doubtful, but probable, that it marks the exact spot where Rachel was buried. There are, apparently, two traditions as to the location of the place. The oldest tradition, based upon <a onClick="return mV(\'Gen\',35,\'16-20\');">Ge 35:16-20</a>; <a onClick="return mV(\'Gen\',48,7);">48:7</a>, points to a place one mile north of Bethlehem and 4 miles from Jerusalem. <a onClick="return mV(\'Mat\',2,18);">Mt 2:18</a> speaks for this place, since the evangelist, reporting the slaughter of the innocents of Bethlehem, represents Rachel as weeping for her children from her neighboring grave. But according to <a onClick="return mV(\'1Sa\',10,2);">1Sa 10:2</a>ff, which apparently represents another tradition, the place of Rachel\'s grave was on the "border of Benjamin," near Beth-el, about 10 miles north of Jerusalem, at another unknown Ephrath. This location, some believe, is corroborated by <a onClick="return mV(\'Jer\',31,15);">Jer 31:15</a>, where the prophet, in relating the leading away of the people of Ramah, which was in Benjamin, into captivity, introduces Rachel the mother of that tribe as bewailing the fate of her descendants. Those that believe this northern location to be the place of Rachel\'s grave take the words, "the same is Beth-lehem," in <a onClick="return mV(\'Gen\',35,19);">Ge 35:19</a>; <a onClick="return mV(\'Gen\',48,7);">48:7</a>, to be an incorrect gloss; but that is a mere assumption lacking sufficient proof.<P>Mr. Nathan Strauss, of New York City, has purchased the land surrounding Rachel\'s grave for the purpose of erecting a Jewish university in the Holy Land.``141';
isbe[7234]='Raddai`rad\'-a-i, ra-da\'-i (radday, "beating down"(?)): The 5th of the 7 sons of Jesse, father of David, according to <a onClick="return mV(\'1Ch\',2,14);">1Ch 2:14</a> Septuagint, Codex Alexdrinus, "Rhaddai"; Lucian, "Rhedai"; others, "Zaddai".epulchral monument, has long disappeared, the spot is marked until this day, and Christians, Jews and Mohammedans unite in honoring it. The present tomb, which, apparently, is not older than the 15th century, is built in the style of the small-domed buildings raised by Moslems in honor of their saints. It is a rough structure of four square walls, each about 23 ft. long and 20 ft. high; the dome rising 10 ft. higher is used by Mohammedans for prayer, while on Fridays the Jews make supplication before the empty tomb within. It is doubtful, but probable, that it marks the exact spot where Rachel was buried. There are, apparently, two traditions as to the location of the place. The oldest tradition, based upon <a onClick="return mV(\'Gen\',35,\'16-20\');">Ge 35:16-20</a>; <a onClick="return mV(\'Gen\',48,7);">48:7</a>, points to a place one mile north of Bethlehem and 4 miles from Jerusalem. <a onClick="return mV(\'Mat\',2,18);">Mt 2:18</a> speaks for this place, since the evangelist, reporting the slaughter of the innocents of Bethlehem, represents Rachel as weeping for her children from her neighboring grave. But according to <a onClick="return mV(\'1Sa\',10,2);">1Sa 10:2</a>ff, which apparently represents another tradition, the place of Rachel\'s grave was on the "border of Benjamin," near Beth-el, about 10 miles north of Jerusalem, at another unknown Ephrath. This location, some believe, is corroborated by <a onClick="return mV(\'Jer\',31,15);">Jer 31:15</a>, where the prophet, in relating the leading away of the people of Ramah, which was in Benjamin, into captivity, introduces Rachel the mother of that tribe as bewailing the fate of her descendants. Those that believe this northern location to be the place of Rachel\'s grave take the words, "the same is Beth-lehem," in <a onClick="return mV(\'Gen\',35,19);">Ge 35:19</a>; <a onClick="return mV(\'Gen\',48,7);">48:7</a>, to be an incorrect gloss; but that is a mere assumption lacking sufficient proof.o, following J. P. Peters, rearranges the text by transferring the clause "and whosoever shall say to his brother, Raca, shall be in danger of the council" to the end of the preceding verse (Encyclopaedia Biblica, IV, cols. 4001f). There certainly does not seem to be trustworthy external evidence to prove that the terms "the judgment," "the council," "the Gehenna of fire" stand to each other in a relation of gradation, as lower and higher legal courts, or would be so understood by Christ\'s hearers. What is beyond dispute is that Christ condemns the use of disparaging and insulting epithets as a supreme offense against the law of humanity, which belongs to the same category as murder itself. It should be added, however, that it is the underlying feeling and not the verbal expression as such that constitutes the sin. Hence, our Lord can, without any real inconsistency, address two of His followers as "foolish men" (<a onClick="return mV(\'Luk\',24,25);">Lu 24:25</a>, anoetoi, practically equivalent to Raca, as is also James\'s expression, "O vain man," <a onClick="return mV(\'Jam\',2,20);">Jas 2:20</a>).``1';
isbe[7235]='Radiant`ra\'-di-ant (nahar, "to sparkle" i.e. (figurative) be cheerful; hence (from the sheen of a running stream), to flow, i.e. (figurative) assemble; flow (together), be lightened): the American Standard Revised Version substitutes the active "radiant" for the passive "were lightened" in <a onClick="return mV(\'Psa\',34,5);">Ps 34:5</a>; <a onClick="return mV(\'Isa\',60,5);">Isa 60:5</a> (English Revised Version, the King James Version "flow together"). As the earth and moon, both being dark, face a common sun and lighten each other, they are not only lightened, but radiant. So with the believers, "They looked unto him (Yahweh), and were radiant." Thus nahar combines the two ideas of being lightened and flowing together. This appears, also, in a different connection, in <a onClick="return mV(\'Isa\',60,5);">Isa 60:5</a>, "Then thou shalt see and be radiant." "It is liquid light<68>light that ripples and sparkles and runs across the face;...the light which a face catches from sparkling water" (G.A. Smith, Isaiah, II, 430).``91';
isbe[7236]='Raft`raft.`<a href="./study/isbe/search.html?string=SHIPS+AND+BOATS">SHIPS AND BOATS</a>`1';
isbe[7237]='Rafter`raf\'-ter (<a onClick="return mV(\'Sgs\',1,17);">So 1:17</a>).`<a href="./study/isbe/search.html?string=GALLERY">GALLERY</a>; <a href="./study/isbe/search.html?string=HOUSE">HOUSE</a>`1';
isbe[7238]='Rag`Plural in <a onClick="return mV(\'Pro\',23,21);">Pr 23:21</a>, "Drowsiness will clothe a man with rags" (qera\'im "torn garment"; compare <a onClick="return mV(\'1Ki\',11,30);">1Ki 11:30</a>), and figuratively in <a onClick="return mV(\'Isa\',64,6);">Isa 64:6</a> the King James Version, "All our righteousnesses are as filthy rags," in the sense of "tattered clothing" (beghedh, the Revised Version (British and American) "garment"). In <a onClick="return mV(\'Jer\',38,11,12);">Jer 38:11,12</a> the American Standard Revised Version translates cechabhah, as "rag" (the King James Version, the English Revised Version "old cast clout"), while the King James Version, the English Revised Version use "rotten rag" for melach (the American Standard Revised Version "worn-out garment"). Both cechabhah and melach mean "worn out."``1';
isbe[7239]='Ragau`ra\'-go (Rhagau (Westcott-Hort): the King James Version; Greek form of "Reu" (thus, the Revised Version (British and American)) (<a onClick="return mV(\'Luk\',3,35);">Lu 3:35</a>).``1';
isbe[7240]='Rages; Ragau`ra\'-jez, ra\'-go<P>1. Location:<P>("Rages," Tobit 1:14; 4:1,20; 5:5; 6:9,12; 9:2; "Ragau," Judith 1:5,15; Rhagai, Rhaga, Rhage, Rhagau; in Darius\' Behistun Inscriptions, II,71,72, Raga, a province; in Avesta, Vend. I,15,Ragha, city and province; perhaps, "the excellent"): In Eastern Media, one forced march from Caspian Gates, 11 days\' journey from Ecbatana, 5 1/2 miles south of present Tehran; the capital of the province of the same name, though by Ptolemy called Rhagiana.<P>2. History:<P>(1) Ancient.<P>A very ancient city, the traditional birthplace of Zoroaster (Zarathustra; Pahlavi Vendidad, Zad sparad XVI,12,and Dabistan i Mazahib). In Yasna XIX,18,of the Avesta, it is thus mentioned: "The Zoroastrian, four-chief-possessing Ragha, hers are the royal chiefs, both the house-chief, the village-chief, and the town-chief: Zoroaster is the fourth." In Vend. I, 15: "As the tenth, the best of both districts and cities, I, who am Ahura Mazda, did create Ragha, which possesses the three classes," i.e. fire-priests, charioteers, husbandmen. Later it was the religious center of magism. A large colony of captive Israelites settled there. Destroyed in Alexander\'s time, it was rebuilt by Seleucus Nicator (circa 300 BC), who named it Europos. Later, Arsaces restored it and named it Arsacia.<P>(2) Medieval.<P>In the early Middle Ages Ragha, then called Rai, was a great literary and often political center with a large population. It was the birthplace of Harun\'al Rashid (763 AD). It was seized and plundered (1029 AD) by Sultan Machmud, but became Tughril\'s capital. In the Vis o Roman (circa 1048 AD) it is an important place, 10 days journey across the Kavir desert from Merv. It was a small provincial town in about 1220 AD. It was sacked by Mongols in 1220 AD and entirely destroyed under Ghazan Khan circa 1295. A Zoroastrian community lived there in 1278 AD, one of whom composed the Zardtusht-Namah. (3) Present Condition.<P>Near the ruins there now stands the village of Shah Abdu\'l \'Acim, connected with Tehran by the only railway in Persia (opened in 1888).<P>LITERATURE<P>Ptolemy, Diodorus Siculus, Pliny, Strabo; Ibnu\'l Athir, Jami\'ut Tawarikh, Tarikh i Jahan-gusha Yaqut; Justi, Iranisches Namenbuch; E.G. Browne, Literary Hist of Persia; modern travelers.``175';
isbe[7241]='Raguel (1)`ra-gu\'-el, rag\'-u-el (Rhagouel): "The friend of God," of Ecbatana, the husband of Edna, father of Sarah, and father-in-law of Tobias (Tobit 3:7,17; 6:10; 7:2f; 14:12). In Tobit 7:2 he is called cousin of Tobit, and in Tobit 6:10 the King James Version he is erroneously represented as "cousin" of Tobias = "kinsman" in the Revised Version (British and American). In Enoch 20:4 Raguel appears as one of the archangels, perhaps by confusion for Raphael (Tobit 3:17). Another form of the name is <a href="./study/isbe/search.html?string=REUEL">REUEL</a> (which see). one of whom composed the Zardtusht-Namah.``1';
isbe[7242]='Raguel (2)`ra-gu\'-el, rag\'-u-el (re\'u\'-el; Septuagint: Rhagouel): The Midianite chothen, i.e. either father-in-law or brother-in-law of Moses (<a onClick="return mV(\'Num\',10,29);">Nu 10:29</a> the King James Version, the Revised Version (British and American) "Reuel"), the father of Hobab, called a Kenite, who is likewise described as a chothen of Moses (<a onClick="return mV(\'Jdg\',4,11);">Jud 4:11</a>). See <a href="./study/isbe/search.html?string=RELATIONSHIPS,+FAMILY">RELATIONSHIPS, FAMILY</a>. Moses\' wife\'s father is called re\'u\'el in <a onClick="return mV(\'Exd\',2,18);">Ex 2:18</a> where Lucian reads "Iothor" and English Versions of the Bible "Reuel," which transliteration is adopted in the Revised Version (British and American) in <a onClick="return mV(\'Num\',10,29);">Nu 10:29</a> also. In other passages the chothen of Moses is called "Jether" or "Jethro." Among the harmonizations suggested the following are worthy of consideration:<P>(a) that all are names or perhaps titles of one man (Rashi);<P>(b) that Reuel was the father of Hobab and Jethro, that Jethro was the father-in-law of Moses, and that the word "father" is used for grandfather in <a onClick="return mV(\'Exd\',2,18);">Ex 2:18</a>;<P>(c) that Reuel was the father-in-law and Jethro and Hobab brothers-in-law;<P>(d) that either Reuel or Hobab is to be identified with Jethro.<P>None of these views is free from difficulty, nor is the view of those who would give Jethro as the name in the Elohist (E) and Reuel as that in the Jahwist (Jahwist) and (J-E).`<a href="./study/isbe/search.html?string=REUEL">REUEL</a>`81';
isbe[7243]='Rahab`ra\'-hab:<P>(1) (rachabh, "broad"; in Josephus, Ant, V, i,2,7, Rhachab; <a onClick="return mV(\'Hbr\',11,31);">Heb 11:31</a> and <a onClick="return mV(\'Jam\',2,25);">Jas 2:25</a>, Rhaab): A zonah, that is either a "harlot," or, according to some, an "innkeeper" in Jericho; the Septuagint porne, "harlot"). The two spies sent by Joshua from Shittim came into her house and lodged there (<a onClick="return mV(\'Jos\',2,1);">Jos 2:1</a>). She refused to betray them to the king of Jericho, and when he demanded them, she hid them on the roof of her house with stalks of flax that she had laid in order to dry. She pretended that they had escaped before the shutting of the gate, and threw their pursuers off their track. She then told the spies of the fear that the coming of the Israelites had caused in the minds of the Canaanites<65>"Our hearts did melt...for Yahweh your God, he is God in heaven above, and on earth beneath"<22>and asked that the men promise to spare her father, mother, brothers and sisters, and all that they had. They promised her to spare them provided they would remain in her house and provided she would keep their business secret. Thereupon she let them down by a cord through the window, her house being built upon the town wall, and gave them directions to make good their escape (<a onClick="return mV(\'Jos\',2,\'1-24\');">Jos 2:1-24</a>). True to their promise, the Israelites under Joshua spared Rahab and her family (<a onClick="return mV(\'Jos\',6,16);">Jos 6:16</a> the King James Version); "And," says the author of Joshua, "she dwelleth in Israel even unto this day." Her story appealed strongly to the imagination of the people of later times. <a onClick="return mV(\'Hbr\',11,31);">Heb 11:31</a> speaks of her as having been saved by faith; James, on the other hand, in demonstrating that a man is justified by works and not by faith only, curiously chooses the same example (<a onClick="return mV(\'Jam\',2,25);">Jas 2:25</a>). Jewish tradition has been kindly disposed toward Rahab; one hypothesis goes so far as to make her the wife of Joshua himself (Jewish Encyclopedia, under the word). Naturally then the other translation of zonah, deriving it from zun, "to feed," instead of zanah, "to be a harlot," has been preferred by some of the commentators.<P>(2) (Rhachab): Josephus, Ant, V,1,2,7,so spells the name of (1) Septuagint and New Testament contra). The wife of Salmon and mother of Booz (Boaz) according to the genealogy in <a onClick="return mV(\'Mat\',1,5);">Mt 1:5</a>. Query, whether there was a tradition identifying (1) and (2); see Lightfoot, Horae Hob on <a onClick="return mV(\'Mat\',1,5);">Mt 1:5</a>.<P>(3) (rahabh, literally, "storm," "arrogance"): A mythical sea-monster, probably referred to in several passages where the word is translated as a common noun "pride" (<a onClick="return mV(\'Job\',9,13);">Job 9:13</a>), "the proud" (<a onClick="return mV(\'Job\',26,12);">Job 26:12</a>; compare <a onClick="return mV(\'Psa\',89,10);">Ps 89:10</a>). It is used in parallelism with tannin, "the dragon" (<a onClick="return mV(\'Isa\',51,9);">Isa 51:9</a>). It is most familiar as an emblem of Egypt, \'the boaster that sitteth still\' (<a onClick="return mV(\'Isa\',30,7);">Isa 30:7</a>; <a onClick="return mV(\'Psa\',87,4);">Ps 87:4</a>; compare <a onClick="return mV(\'Psa\',89,10);">Ps 89:10</a>). The Talmud in Babha\' Bathra\' speaks of rahabh as sar ha-yam, "master of the sea."`<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`81';
isbe[7244]='Raham`ra\'-ham (racham, "pity," "love"): Son of Shema, and father of Jorkeam (<a onClick="return mV(\'1Ch\',2,44);">1Ch 2:44</a>).``1';
isbe[7245]='Rahel`ra\'-hel (<a onClick="return mV(\'Jer\',31,15);">Jer 31:15</a> the King James Version).`<a href="./study/isbe/search.html?string=RACHEL">RACHEL</a>`1';
isbe[7246]='Raid`rad (<a onClick="return mV(\'1Sa\',27,10);">1Sa 27:10</a>).`<a href="./study/isbe/search.html?string=WAR">WAR</a>`1';
isbe[7247]='Rail; Railing; Railer,`ral, ral\'-ing, ral\'-er: To "rail" on (in modern usage "against") anyone is to use insolent or reproachful language toward one. It occurs in the Old Testament as the translation of charaph (<a onClick="return mV(\'2Ch\',32,17);">2Ch 32:17</a>, "letters to rail on Yahweh"), and of \'it (<a onClick="return mV(\'1Sa\',25,14);">1Sa 25:14</a>, of Nabal, "he railed at them," the English Revised Version "flew upon them," margin "railed on"). In the New Testament "to rail" is the translation of blasphemeo (<a onClick="return mV(\'Mar\',15,29);">Mr 15:29</a>; <a onClick="return mV(\'Luk\',23,39);">Lu 23:39</a>; "railing," <a onClick="return mV(\'1Ti\',6,4);">1Ti 6:4</a>; <a onClick="return mV(\'2Pe\',2,11);">2Pe 2:11</a>; <a onClick="return mV(\'Jud\',1,9);">Jude 1:9</a>). The word loidoria, rendered railing" in <a onClick="return mV(\'1Pe\',3,9);">1Pe 3:9</a> the King James Version, is in the Revised Version (British and American) "reviling," and loidoros, "railor," in <a onClick="return mV(\'1Cr\',5,11);">1Co 5:11</a> is in the Revised Version (British and American) "reviler."`<a href="./study/isbe/search.html?string=RACA">RACA</a>`185';
isbe[7248]='Raiment`ra\'-ment.`<a href="./study/isbe/search.html?string=DRESS">DRESS</a>`1';
isbe[7249]='Raiment, Soft`(malakos): In <a onClick="return mV(\'Mat\',11,8);">Mt 11:8</a> English Versions of the Bible, where Jesus, speaking of John the Baptist, asks "What went ye out to see? a man clothed in soft raiment?" where "raiment," though implied, is not expressed in the best text, but was probably added from <a onClick="return mV(\'Luk\',7,25);">Lu 7:25</a> parallel. It is equivalent to "elegant clothing," such as courtiers wore, as shown by the words following, "Behold, they that wear soft raiment are in kings\' houses." John had bravely refused to play courtier and had gone to prison for it. In the early days of Herod the Great some scribes who attached themselves to him laid aside their usual plain clothing and wore the gorgeous raiment of courtiers (Jost, in Plumptre).``47';
isbe[7250]='Rain`ran (matar, Arabic (?), matar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):<P>1. Water-Supply in Egypt and Palestine:<P>In Egypt there is little or no rainfall, the water for vegetation being supplied in great abundance by the river Nile; but in Syria and Palestine there are no large rivers, and the people have to depend entirely on the fall of rain for water for themselves, their animals and their fields. The children of Israel when in Egypt were promised by Yahweh a land which "drinketh water of the rain of heaven" (<a onClick="return mV(\'Deu\',11,11);">De 11:11</a>). Springs and fountains are found in most of the valleys, but the flow of the springs depends directly on the fall of rain or snow in the mountains.<P>2. Importance of Rain in Season:<P>The cultivation of the land in Palestine is practically dry farming in most of the districts, but even then some water is necessary, so that there may be moisture in the soil. In the summer months there is no rain, so that the rains of the spring and fall seasons are absolutely essential for starting and maturing the crops. The lack of this rain in the proper time has often been the cause of complete failure of the harvest. A small difference in the amount of these seasonal rains makes a large difference in the possibility of growing various crops without irrigation. Ellsworth Huntington has insisted on this point with great care in his very important work, Palestine and Its Transformation. The promise of prosperity is given in the assurance of "rain in due season" (<a onClick="return mV(\'Lev\',26,4);">Le 26:4</a> the King James Version). The withholding of rain according to the prophecy of Elijah (<a onClick="return mV(\'1Ki\',17,1);">1Ki 17:1</a>) caused the mountain streams to dry up (<a onClick="return mV(\'1Ki\',17,7);">1Ki 17:7</a>), and certain famine ensued. A glimpse of the terrible suffering for lack of water at that time is given us. The people were uncertain of another meal (<a onClick="return mV(\'1Ki\',17,12);">1Ki 17:12</a>), and the animals were perishing (<a onClick="return mV(\'1Ki\',18,5);">1Ki 18:5</a>).<P>3. Amount of Rainfall:<P>Palestine and Syria are on the borderland between the sea and the desert, and besides are so mountainous, that they not only have a great range of rainfall in different years, but a great variation in different parts of the country.<P>The amount of rain on the western slopes is comparable with that in England and America, varying from 25 to 40 inches per annum, but it falls mostly in the four winter months, when the downpour is often very heavy, giving oftentimes from 12 to 16 inches in a month. On the eastern slopes it is much less, varying from 8 to 20 inches per annum. The highest amount falls in the mountains of Lebanon where it averages about 50 inches. In Beirut the yearly average <span class="noTag" is</span> 35,87 inches. As we go south from Syria, the amount decreases (Haifa 27,75, Jaffa 22,39, Gaze 17,61), while in the Sinaitic Peninsula there is little or none. Going from west to east the change is much more sudden, owing to the mountains which stop the clouds. In Damascus the average is less than 10 inches. In Jerusalem the average for 50 years <span class="noTag">is</span> 26,16 in., and the range is from 13,19 in 1870 to 41,62 in 1897. The yearly records as given by J. Glaisher and A. Datzi in Palestine Exploration Fund Quarterly from 1861 to 1910, 50 years, are given in the accompanying table.``1';
isbe[7251]='Rainbow`ran\'-bo (qesheth, translated "a bow"; iris, "rainbow"): As most of the rainfall in Palestine is in the form of short heavy showers it is often accompanied by the rainbow. Most beautiful double bows are often seen, and occasionally the moon is bright enough to produce the bow. It is rather remarkable that there are so few references to the rainbow in the Bible. The Hebrew qesheth is the ordinary word for a bow, there being no special word for rainbow.<P>The interpretation of the significance of the bow in the sky is given at the close of the story of the flood, where it is called "the token of the covenant" of Yahweh with Noah that there should be no more flood: "I do set my bow in the cloud,...and the waters shall no more become a flood to destroy all flesh" (<a onClick="return mV(\'Gen\',9,13,15);">Ge 9:13,15</a>). This addition to the story of the flood is not found in other mythical accounts. The foundation for the interpretation of the bow in this way seems to be that while His bow is hung in the sky God must be at peace with His people. The glory of God is likened to "the appearance of the bow that is in the cloud in the day of rain" (<a onClick="return mV(\'Eze\',1,28);">Eze 1:28</a>). The rainbow forms a striking part of the vision in <a onClick="return mV(\'Rev\',4,3);">Re 4:3</a>: "And there was a rainbow round about the throne."``85';
isbe[7252]='Rainfall in Jerusalem in Inches`Year Amount<P>1861 27.30"<P>1862 21.86"<P>1863 26.54"<P>1864 15.51"<P>1865 18.19"<P>1866 18.55"<P>1867 29.42"<P>1868 29.10"<P>1869 18.61"<P>1870 13.19"<P>1871 23.17"<P>1872 22.26"<P>1873 22.72"<P>1874 29.75"<P>1875 27.01"<P>1876 14.41"<P>1877 26.00"<P>1878 32.21"<P>1879 18.04"<P>1880 32.11"<P>1881 16.50"<P>1882 26.72"<P>1883 31.92" 1884 23.16"<P>1885 29.47"<P>1886 31.69"<P>1887 29.81"<P>1888 37.79"<P>1889 13.16"<P>1890 35.51"<P>1891 34.72"<P>1892 31.23"<P>1893 30.54"<P>1894 35.38"<P>1895 23.15"<P>1896 32.90"<P>1897 41.62"<P>1898 28.66"<P>1899 22.43"<P>1900 21.20"<P>1901 17.42"<P>1902 25.51"<P>1903 18.04"<P>1904 34.48"<P>1905 34.22"<P>1906 28.14"<P>1907 27.22"<P>1908 31.87"<P>1909 21.13"<P>1910 24.64"<P>The amount of rainfall in ancient times was probably about the same as in present times, though it may have been distributed somewhat differently through the year, as suggested by Huntington. Conder maintains that the present amount would have been sufficient to support the ancient cities (Tent-Work in Palestine). Trees are without doubt fewer now, but meteorologists agree that trees do not produce rain.<P>4. Dry and Rainy Seasons;<P>The rainfall is largely on the western slopes of the mountains facing the sea, while on the eastern slopes there is very little. The moisture-laden air comes up from the sea with the west and southwest wind. When these currents strike the hills they are thrown higher up into the cooler strata, and the moisture condenses to form clouds and rain which increases on the higher levels. Having passed the ridge of the hills, the currents descend on the other side to warmer levels, where the moisture is easily held in the form of vapor so that no rain falls and few clouds are seen, except in the cold mid-winter months.<P>The summer months are practically rainless, with very few clouds appearing in the sky. From May 1 to the middle of October one can be sure of no rain; "The winter is past; the rain is over" (<a onClick="return mV(\'Sgs\',2,11);">So 2:11</a>), so many sleep on the roofs of the houses or in tents of leaves and branches in the fields and vineyards throughout the summer. The continuous hot droughts make the people appreciate the springs and fountains of fresh running water and the cool shade of rock and tree.<P>The rainy season from October to May may be divided into three parts, the former, the winter, and the latter rains, and they are often referred to under these names in the Old Testament.<P>The "former rains" are the showers of October and the first part of November. They soften the parched ground so that the winter grain may be sown before the heavy continuous rains set in. The main bulk of the rain falls in the months of December, January and February. Although in these months the rains are frequent and heavy, a dark, foggy day is seldom seen. The "latter rains" of April are the most highly appreciated, because they ripen the fruit and stay the drought of summer. They were considered a special blessing: Yahweh "will come...as the latter rain that watereth the earth" (<a onClick="return mV(\'Hsa\',6,3);">Ho 6:3</a>); "They opened their mouth wide as for the latter rain" (<a onClick="return mV(\'Job\',29,23);">Job 29:23</a>); and as a reason for worshipping Yahweh who sent them, "Let us now fear Yahweh our God, that giveth rain, both the former and the latter, in its season" (<a onClick="return mV(\'Jer\',5,24);">Jer 5:24</a>).<P>The rain storms always come from the sea with a west or southwest wind. The east wind is a hot wind and the "north wind driveth away rain" (<a onClick="return mV(\'Pro\',25,23);">Pr 25:23</a>, the King James Version). "Fair weather cometh out of the north" (<a onClick="return mV(\'Job\',37,22);">Job 37:22</a>, the King James Version).<P>5. Biblical Uses:<P>The Psalmist recognizes that the "showers that water the earth" (<a onClick="return mV(\'Psa\',72,6);">Ps 72:6</a>) are among the choicest blessings from the hand of Yahweh: "The early rain covereth it with blessings" (<a onClick="return mV(\'Psa\',84,6);">Ps 84:6</a>). The severest punishment of Yahweh was to withhold the rain, as in the time of Ahab and Elijah, when the usual rain did not fall for three years (<a onClick="return mV(\'1Ki\',17,\'1-\');">1Ki 17</a>); "the anger of Yahweh be kindled against you, and he shut up the heavens, so that there shall be no rain, and the land shall not yield its fruit; and ye perish quickly" (<a onClick="return mV(\'Deu\',11,17);">De 11:17</a>). Too much rain is also a punishment, as witness the flood (<a onClick="return mV(\'Gen\',7,4);">Ge 7:4</a>) and the plague of rain and hail (<a onClick="return mV(\'Ezr\',10,9);">Ezr 10:9</a>). Sending of rain was a reward for worship and obedience: "Yahweh will open unto thee his good treasure, the heavens, to give the rain of thy land in its season, and to bless all the work of thy hand" (<a onClick="return mV(\'Deu\',28,12);">De 28:12</a>). Yahweh controls the elements and commands the rain: "He made a decree for the rain" (<a onClick="return mV(\'Job\',28,26);">Job 28:26</a>); "For he saith to the snow, Fall thou on the earth; likewise to the shower of rain" (<a onClick="return mV(\'Job\',37,6);">Job 37:6</a>). <p>LITERATURE<P>Palestine Exploration Fund Quarterly; meteorological observations from the Dead Sea, Jerusalem, Jaffa and Tiberias; various observers; Zeitschrift des deutschen Paldstina-Vereins; H. Hilderscheid, Die Niederschlagsverhdltnisse Paldstinas in alter and neuer Zeit; C. R. Conder, Tent-Work in Palestine; Edward Hull, Mount Seir, Sinai and Western Palestine; Ellsworth Huntington, Palestine and Its Transformation; bulletin of the Syrian Protestant College Observatory, Meteorological Observations in Beirut and Syria.``85';
isbe[7253]='Raise`raz: "To raise" in the Old Testament is most frequently the translation of the Hiphil form of qum, "to cause to arise," e.g. raising up seed (<a onClick="return mV(\'Gen\',38,8);">Ge 38:8</a>), a prophet (<a onClick="return mV(\'Deu\',18,18);">De 18:18</a>), judges (<a onClick="return mV(\'Jdg\',2,16,18);">Jud 2:16,18</a>), etc.; also of \'ur, "to awake," "stir up" (<a onClick="return mV(\'Ezr\',1,5);">Ezr 1:5</a> the King James Version; <a onClick="return mV(\'Isa\',41,2);">Isa 41:2</a>, etc.), with other words. In the New Testament the chief words are egeiro, "to awaken," "arouse" (<a onClick="return mV(\'Mat\',3,9);">Mt 3:9</a>; <a onClick="return mV(\'Luk\',1,69);">Lu 1:69</a>; <a onClick="return mV(\'Luk\',3,8);">3:8</a>, etc.), frequently of raising the dead; and anistemi (<a onClick="return mV(\'Mat\',22,24);">Mt 22:24</a>; <a onClick="return mV(\'Jhn\',6,39);">Joh 6:39</a>, etc.; <a onClick="return mV(\'Act\',2,24);">Ac 2:24</a> (30 the King James Version), etc.), with compounds of the former. Among the Revised Version (British and American) changes may be noted, "to stir the fire" for "from raising" (<a onClick="return mV(\'Hsa\',7,4);">Ho 7:4</a>); "raiseth high his gate" for "exalteth his gate" (<a onClick="return mV(\'Pro\',17,19);">Pr 17:19</a>); the American Standard Revised Version, "can it be raised from the roots thereof" for "pluck it up by the roots thereof" (<a onClick="return mV(\'Eze\',17,9);">Eze 17:9</a> the King James Version and the English Revised Version); "raised up" for "rise again" (<a onClick="return mV(\'Mat\',20,19);">Mt 20:19</a>; compare <a onClick="return mV(\'Mat\',26,32);">Mt 26:32</a>; <a onClick="return mV(\'Rom\',8,34);">Ro 8:34</a>; <a onClick="return mV(\'Col\',3,1);">Col 3:1</a>).``185';
isbe[7254]='Raisin-Cakes`ra\'-z\'-n-kaks: the Revised Version (British and American) gives this rendering for the King James Version "foundations" in <a onClick="return mV(\'Isa\',16,7);">Isa 16:7</a> (Hebrew \'ashishah from \'ashash, "to found," "make firm," "press"). The trade in these would cease through the desolation of the vineyards. For the King James Version "flagons of wine" in <a onClick="return mV(\'Hsa\',3,1);">Ho 3:1</a>, the Revised Version (British and American) gives "cakes of raisins," such as were offered to the gods of the land, the givers of the grape (compare <a onClick="return mV(\'Sgs\',2,5);">So 2:5</a>). See next article [<A href="./study/isbe/search.html?string=RAISINS">RAISINS</a>].``1';
isbe[7255]='Raisins`ra\'-z\'-nz:<P>(1) cimmuqim; staphides, translated "dried grapes," <a onClick="return mV(\'Num\',6,3);">Nu 6:3</a>; mentioned in all other references as a portable food for a march or journey. Abigail supplied David with "a hundred clusters of raisins," among other things, in the wilderness of Paran (<a onClick="return mV(\'1Sa\',25,18);">1Sa 25:18</a>); David gave two clusters of raisins to a starving Egyptian slave of the Amalekites at Besor (<a onClick="return mV(\'1Sa\',30,12);">1Sa 30:12</a>); raisins formed part of the provision brought to David at Hebron for his army (<a onClick="return mV(\'1Ch\',12,40);">1Ch 12:40</a>); Ziba supplied David, when flying from Absalom, with a hundred clusters of raisins (<a onClick="return mV(\'2Sa\',16,1);">2Sa 16:1</a>).<P>(2) \'ashishah, something "pressed together," hence, a "cake." In <a onClick="return mV(\'Hsa\',3,1);">Ho 3:1</a>, mention is made of \'ashishe \'anabhim (pemmata meta staphidos), "cakes of raisins": "Yahweh loveth the children of Israel, though they turn unto other gods, and love (margin "or them that love") cakes of raisins." These are supposed to have been cakes of dried, compressed grapes offered to false gods. Gratz considers that the Hebrew words are a corruption of \'asherim and chammanim ("sun images"). Compare <a onClick="return mV(\'Isa\',17,8);">Isa 17:8</a>; <a onClick="return mV(\'Isa\',27,9);">27:9</a>. In other passages "cakes" stands alone without "raisins," but the translation "cakes of raisins" is given in <a onClick="return mV(\'2Sa\',6,19);">2Sa 6:19</a>; <a onClick="return mV(\'1Ch\',16,3);">1Ch 16:3</a>; <a onClick="return mV(\'Sgs\',2,5);">So 2:5</a> (the King James Version "flagons"); <a onClick="return mV(\'Isa\',16,7);">Isa 16:7</a> margin "foundations."<P>Raisins are today, as of old, prepared in considerable quantities in Palestine, especially at es-Salt, east of the Jordan. The bunches of grapes are dipped in a strong solution of potash before being dried.``117';
isbe[7256]='Rakem`ra\'-kem (raqem, the pausal form of reqem): The eponym of a clan of Machir (<a onClick="return mV(\'1Ch\',7,16);">1Ch 7:16</a>).`<a href="./study/isbe/search.html?string=REKEM">REKEM</a>`1';
isbe[7257]='Rakkath`rak\'-ath (raqqath; Codex Vaticanus Omathadaketh; Codex Alexandrinus Rhekkath): The Greek is obviously the result of confusing the two names Rakkath and Hammath, taking "r" in the former for "d". Rakkath was one of the fortified cities in Naphtali (<a onClick="return mV(\'Jos\',19,35);">Jos 19:35</a>). It is named between Hammath and Chinnereth. Hammath is identified with the hot baths to the south of Tiberias. There are traces of ancient fortifications here. The rabbis think that Tiberias was built on the site of Rakkath. Certain it is that Herod\'s town was built upon an ancient site, the graves of the old inhabitants being disturbed in digging the new foundations (Neubauer, Geog. du Talmud, 208).``54';
isbe[7258]='Rakkon`rak\'-on (ha-raqqon; Hierakon).`<a href="./study/isbe/search.html?string=ME+JARKON">ME-JARKON</a>`1';
isbe[7259]='Ram (1)`ram (ram, "high," "exalted"):<P>(1) An ancestor of David (<a onClick="return mV(\'Rth\',4,19);">Ru 4:19</a> (Arran); <a onClick="return mV(\'Mat\',1,3,4);">Mt 1:3,4</a> (Aram); in <a onClick="return mV(\'1Ch\',2,9);">1Ch 2:9</a> he is called the "brother," but in 2:25, the "son of Jerahmeel" (compare <a onClick="return mV(\'1Ch\',2,27);">2:27</A>). Ram as the son of Hezron appears more likely than Ram the son of Jerahmeel, since, according to the narratives of 1 and 2 Samuel, David cannot have been a Jerahmeelite.<P>(2) Name of Elihu\'s family (<a onClick="return mV(\'Job\',32,2);">Job 32:2</a>). It is an open question as to whether Ram should be taken as a purely fictitious name, invented by the author of the Elihu speeches, or whether it is that of some obscure Arab tribe. In <a onClick="return mV(\'Gen\',22,21);">Ge 22:21</a> Aram is a nephew of Buz (compare Elihu the Buzite), and the conjecture was at one time advanced that Ram was a contraction of Aram; but this theory is no longer held to be tenable. The suggestion that the initial "a" (the Hebrew letter, \'aleph) has been changed by a scribal error into "h" (the Hebrew letter, he) is more acceptable. Rashi, the rabbinical commentator, takes the quaint position that Ram is identical with Abraham.``197';
isbe[7260]='Ram (2)`ram:<P>(1) The ordinary word is \'ayil, which is remarkably near to \'ayyal, "deer" (compare Latin caper, capra, "goat," and capreolus, "wild goat" or "roe-buck"; also Greek dorkas, "roe-buck" or "gazelle").<P>(2) dekhar, literally, "male" (<a onClick="return mV(\'Ezr\',6,9,17);">Ezr 6:9,17</a>; <a onClick="return mV(\'Ezr\',7,17);">7:17</a>).<P>(3) kar, "battering ram" (<a onClick="return mV(\'Eze\',4,2);">Eze 4:2</a>; <a onClick="return mV(\'Eze\',21,22);">21:22</a>); elsewhere "lamb" (<a onClick="return mV(\'Deu\',32,14);">De 32:14</a>, etc.).<P>(4) \'attudh, properly "he-goat" ("ram," <a onClick="return mV(\'Gen\',31,10,12);">Ge 31:10,12</a> the King James Version).`<a href="./study/isbe/search.html?string=SHEEP">SHEEP</a>`1';
isbe[7261]='Ram\'s Horn``<a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>`1';
isbe[7262]='Ram, Battering``<a href="./study/isbe/search.html?string=SIEGE">SIEGE</a>`1';
isbe[7263]='Rama`ra\'-ma (Rhama): the King James Version; Greek form of <a href="./study/isbe/search.html?string=RAMAH">RAMAH</a> (which see) (<a onClick="return mV(\'Mat\',2,18);">Mt 2:18</a>).``1';
isbe[7264]='Ramah`ra\'-ma (ha-ramah, without the definite article only in <a onClick="return mV(\'Neh\',11,33);">Ne 11:33</a>; <a onClick="return mV(\'Jer\',31,15);">Jer 31:15</a>): The name denotes height, from root rum, "to be high," and the towns to which it applied seem all to have stood on elevated sites.<P>(1) Codex Vaticanus Arael; Codex Alexandrinus Rhama: A fenced city in the lot assigned to Naphtali (<a onClick="return mV(\'Jos\',19,36);">Jos 19:36</a>). Only in this passage is the place referred to. It is probably identical with the modern er-Rameh, a large Christian village on the highway from Cafed to the coast, about 8 miles west-southwest of that city. To the north rises the mountain range which forms the southern boundary of Upper Galilee. In the valley to the south there is much rich land cultivated by the villagers. The olives grown here are very fine, and fruitful vineyards cover many of the surrounding slopes. No remains of antiquity are to be seen above ground; but the site is one likely to have been occupied in ancient times.<P>(2) Rhama: A city that is mentioned only once, on the boundary of Asher (<a onClick="return mV(\'Jos\',19,29);">Jos 19:29</a>). The line of the boundary cannot be followed with certainty; but perhaps we may identify Ramah with the modern Ramiyeh, a village situated on a hill which rises in the midst of a hollow, some 13 miles southeast of Tyre, and 12 miles east of the Ladder of Tyre. To the southwest is a marshy lake which dries up in summer. Traces of antiquity are found in the cisterns, a large reservoir and many sarcophagi. To the west is the high hill Belat, with ancient ruins, and remains of a temple of which several columns are still in situ.<P>(3) Codex Vaticanus Rhama; Codex Alexandrinus Iama, and other forms: A city in the territory of Benjamin named between Gibeon and Beeroth (<a onClick="return mV(\'Jos\',18,25);">Jos 18:25</a>). The Levite thought of it as a possible resting-place for himself and his concubine on their northward journey (<a onClick="return mV(\'Jdg\',19,13);">Jud 19:13</a>). The palm tree of Deborah was between this and Bethel (<a onClick="return mV(\'Jdg\',4,5);">Jud 4:5</a>). Baasha, king of Samaria, sought to fortify Ramah against Asa, king of Judah. The latter frustrated the attempt, and carried off the materials which Bassha had collected, and with them fortified against him Geba of Benjamin and Mizpah (<a onClick="return mV(\'1Ki\',15,17);">1Ki 15:17</a>; <a onClick="return mV(\'2Ch\',16,5);">2Ch 16:5</a>). Here the captain of Nebuchadnezzar\'s guard released Jeremiah after he had been carried in bonds from Jerusalem (<a onClick="return mV(\'Jer\',40,1);">Jer 40:1</a>). It figures in Isaiah\'s picture of the Assyrians\' approach (<a onClick="return mV(\'Isa\',10,29);">Isa 10:29</a>). It is named by Hosea in connection with Gibeah (<a onClick="return mV(\'Hsa\',5,8);">5:8</a>), and is mentioned as being reoccupied after the exile (<a onClick="return mV(\'Ezr\',2,26);">Ezr 2:26</a>; <a onClick="return mV(\'Neh\',7,30);">Ne 7:30</a>). It was near the traditional tomb of Rachel (<a onClick="return mV(\'Jer\',31,15);">Jer 31:15</a>; compare <a onClick="return mV(\'1Sa\',10,2);">1Sa 10:2</a>; <a onClick="return mV(\'Mat\',2,18);">Mt 2:18</a>, the King James Version "Rama").<P>From the passages cited we gather that Ramah lay some distance to the north of Gibeah, and not far from Gibeon and Beeroth. The first is identified with Tell el-Ful, about 3 miles north of Jerusalem. Two miles farther north is er-Ram. Gibeon (el-Jib) is about 3 miles west of er-Ram, and Beeroth (el-Bireh) is about 4 miles to the north. Eusebius, Onomasticon places Ramah 6 Roman miles north of Jerusalem; while Josephus (Ant., VIII, xii, 3) says it lay 40 furlongs from the city. All this points definitely to identification with er-Ram. The modern village crowns a high limestone hill to the south of the road, a position of great strength. West of the village is an ancient reservoir. In the hill are cisterns, and a good well to the south.<P>(4) Aramathaim: The home of Elkanah and Hannah, and the birthplace of Samuel (<a onClick="return mV(\'1Sa\',1,19);">1Sa 1:19</a>; <a onClick="return mV(\'1Sa\',2,11);">2:11</a>, etc.). In <a onClick="return mV(\'1Sa\',1,1);">1Sa 1:1</a> it is called "Ramathaim-zophim" (ha-ramathayim-tsophim). The phrase as it stands is grammatically incorrect, and suggests tampering with the text. It might possibly be translated "Ramathaim of the Zuphites." It was in Mt. Ephraim, within accessible distance of Shiloh, whither Samuel\'s parents went up from year to year to worship and to sacrifice (<a onClick="return mV(\'1Sa\',1,3);">1:3</A>). From Ramah as a center Samuel went on circuit annually, to judge Israel, to Bethel, Gilgal and Mizpah (<a onClick="return mV(\'1Sa\',7,6);">7:16</A>f). It is very probable that this is the city in which, guided by his servant, Saul first made the acquaintance of Samuel (<a onClick="return mV(\'1Sa\',9,6,10);">9:6,10</A>), where there was a high place (<a onClick="return mV(\'1Sa\',9,12);">9:12</A>). Hither at all events came the elders of Israel with their demand that a king should be set over them (<a onClick="return mV(\'1Sa\',8,4);">8:4</A>f). After his final break with Saul, Samuel retired in sorrow to Ramah (<a onClick="return mV(\'1Sa\',15,34);">15:34</A>f). Here, in Naioth, David found asylum with Samuel from the mad king (<a onClick="return mV(\'1Sa\',19,18);">19:18</A>, etc.), and hence, he fled on his ill-starred visit to Nob (<a onClick="return mV(\'1Sa\',20,1);">20:1</A>). In his native city the dust of the dead Samuel was laid (<a onClick="return mV(\'1Sa\',25,1);">25:1</a>; <a onClick="return mV(\'1Sa\',28,3);">28:3</A>). In 1Macc 11:34 it is named as one of the three toparchies along with Aphaerema and Lydda, which were added to Judea from the country of Samaria in 145 BC. Eusebius, Onomasticon places it near Diospolis (Euseb.) in the district of Timnah (Jerome).<P>There are two serious rivals for the honor of representing the ancient Ramah.<P>(a) Beit Rima, a village occupying a height 13 miles east-northeast of Lydda (Diospolis), 12 miles west of Shiloh, and about the same distance northwest of Bethel. This identification has the support of G. A. Smith (Historical Geography of the Holy Land, 254), and Buhl (Geographic des Alten Palestina, 170).<P>(b) Ramallah, a large and prosperous village occupying a lofty position with ancient remains. It commands a wide prospect, especially to the west. It lies about 8 miles north of Jerusalem, 3 west of Bethel, and 12 southwest of Shiloh. The name meaning "the height" or "high place of God" may be reminiscent of the high place in the city where Saul found Samuel. In other respects it agrees very well with the Biblical data.<P>Claims have also been advanced on behalf of Ramleh, a village 2 miles southwest of Lydda, in the plain of Sharon. This, however, is out of the question, as the place did not exist before Arab times. Others support identification with Neby Samwil, which more probably represents the ancient <a href="./study/isbe/search.html?string=MIZPAH">MIZPAH</a> (which see).<P>(5) Ramah of the South, the King James Version "Ramath of the South": Ramath is the construct form of Ramah (<a onClick="return mV(\'Jos\',19,8);">Jos 19:8</a>) (ra\'math neghebh; Bameth kata liba). A city in that part of the territory of Judah which was allotted to Simeon. It stands here in apposition to Baalath-beer, and is probably a second name for the same place. It seems to correspond also with "Ramoth (plural) of the South" (<a onClick="return mV(\'1Sa\',30,27);">1Sa 30:27</a>), a place to which David sent a share of the spoil taken from the Amalekites. In this passage Septuagint retains the singular form, Rhama notou. Identification has been suggested with Qubbet el-Baul, about 37 miles south of Hebron; and with Kurnub a little farther south. There is no substantial ground for either identification.<P>(6) Codex Vaticanus Rhemmoth; Codex Alexandrinus Rhamoth: Ramah in <a onClick="return mV(\'2Ki\',8,29);">2Ki 8:29</a>; <a onClick="return mV(\'2Ch\',22,6);">2Ch 22:6</a>, is a contraction of Ramoth-gilead.``54';
isbe[7265]='Ramath of the South`ra\'-math, (<a onClick="return mV(\'Jos\',19,8);">Jos 19:8</a> the King James Version).`<a href="./study/isbe/search.html?string=RAMAH">RAMAH</a>`1';
isbe[7266]='Ramath-Lehi`ra\'-math-le\'-hi (ramath lechi, "the hill" or "height of Lehi"; Anairesis siagonos): So the place is said to have been called where Samson threw away the jaw-bone of an ass, with which he had slain 1,000 Philistines (<a onClick="return mV(\'Jdg\',15,17);">Jud 15:17</a>). The Septuagint seems to have supposed that the name referred to the "heaving" or throwing up of the jaw-bone. The Hebrew, however, corresponds to the form used in other placenames, such as Ramath-mizpeh, and must be read as "Ramah of Lehi." The name Lehi may have been given because of some real or imagined likeness in the place to the shape of a jaw-bone (<a onClick="return mV(\'Jdg\',15,9,14,19);">Jud 15:9,14,19</a>). It may have been in Wady es-Sarar, not far from Zorah and Timnath; but the available data do not permit of certain identification.`<a href="./study/isbe/search.html?string=JAWBONE">JAWBONE</a>; <a href="./study/isbe/search.html?string=LEHI">LEHI</a>`54';
isbe[7267]='Ramath-Mizpeh`ra\'-math-miz\'-pe (ramath ha-mitspeh; Codex Vaticanus Araboth kata ten Massepha, Codex Alexandrinus Ramoth kata ten Maspha: A place mentioned in <a onClick="return mV(\'Jos\',13,26);">Jos 13:26</a> in a statement of the boundary of Gad, between Heshbon and Betonim. It may possibly be identical with <a href="./study/isbe/search.html?string=MIZPAH">MIZPAH, (1)</a>.``1';
isbe[7268]='Ramathaim-Zophim`ra-ma-tha\'-im-zo\'-fim.`<a href="./study/isbe/search.html?string=RAMAH">RAMAH</a>`1';
isbe[7269]='Ramathaim; Ramathem`ra-ma-tha\'-im, ram\'-a-them (1Macc 11:34; the King James Version).`<a href="./study/isbe/search.html?string=RAMAH">RAMAH</a>`1';
isbe[7270]='Ramathite`ra\'-math-it (ha-ramathi; Codex Vaticanus ho ek Rhael; Codex Alexandrinus ho Rhamathaios): So Shimei is called who was set by David over the vineyards (<a onClick="return mV(\'1Ch\',27,27);">1Ch 27:27</a>). There is nothing to show to which Ramah he belonged.``1';
isbe[7271]='Rameses`ram\'-e-sez, ra-me\'-sez.`<a href="./study/isbe/search.html?string=RAAMSES">RAAMSES</a>`1';
isbe[7272]='Ramiah`ra-mi\'-a (ramyah, "Yah has loosened" or "Yah is high"): One of the Israelites, of the sons of Parosh, mentioned in the register of those who had offended in the matter of foreign marriages (<a onClick="return mV(\'Ezr\',10,25);">Ezr 10:25</a>). The form of the name in 1Esdras (9:26), "Hiermas," presupposes a Hebrew form yeremyah or possibly yirmeyah = "Jeremiah."``1';
isbe[7273]='Ramoth (1)`ra\'-moth:<P>(1) ra\'moth; he Rhamoth: A city in the territory of Issachar assigned to the Gershonite Levitea (<a onClick="return mV(\'1Ch\',6,73);">1Ch 6:73</a>), mentioned between Daberath and Anem. It seems to correspond to "Remeth" in <a onClick="return mV(\'Jos\',19,21);">Jos 19:21</a>, and to "Jarmuth" in <a onClick="return mV(\'Jos\',21,29);">21:29</A>, and is possibly identical with er-Rameh about 11 miles southwest of Jenin.<P>(2) Ramoth of the South.<P>(3) Ramoth in Gilead.`<a href="./study/isbe/search.html?string=RAMAH">RAMAH</a>; <a href="./study/isbe/search.html?string=RAMOTH+GILEAD">RAMOTH-GILEAD</a>`1';
isbe[7274]='Ramoth (2)`ra\'-moth (ramoth, Qere for yeremoth (<a onClick="return mV(\'Ezr\',10,29);">Ezr 10:29</a> the King James Version); the Revised Version margin Kethibh makes the name similar to those in <a onClick="return mV(\'Ezr\',10,26,27);">Ezr 10:26,27</a>): One of the offenders in the matter of foreign marriages. The English Revised Version and the American Standard Revised Version, adopting Kethibh, read <a href="./study/isbe/search.html?string=JEREMOTH">JEREMOTH</a> (which see).``1';
isbe[7275]='Ramoth (3)`(<a onClick="return mV(\'Job\',28,18);">Job 28:18</a> King James Version margin).`<a href="./study/isbe/search.html?string=STONES,+PRECIOUS">STONES, PRECIOUS</a>`1';
isbe[7276]='Ramoth-Gilead`ra\'-moth-gil\'-e-ad (ramoth gil\'adh; Codex Vaticanus Rhemmath Galadd; Codex Alexandrinus Rhammoth, and other forms): A great and strong city east of the Jordan in the territory of Gad, which played an important part in the wars of Israel. It is first mentioned in connection with the appointment of the Cities of Refuge (<a onClick="return mV(\'Deu\',4,43);">De 4:43</a>; <a onClick="return mV(\'Jos\',20,8);">Jos 20:8</a>). It was assigned to the Merarite Levites (<a onClick="return mV(\'Jos\',21,38);">Jos 21:38</a>; <a onClick="return mV(\'1Ch\',6,80);">1Ch 6:80</a>). In these four passages it is called "Ramoth in Gilead" (ramoth ba-gil\'adh). This form is given wrongly by the King James Version in <a onClick="return mV(\'1Ki\',22,3);">1Ki 22:3</a>. In all other places the form "Ramoth-gilead" is used.e to the shape of a jaw-bone (<a onClick="return mV(\'Jdg\',15,9,14,19);">Jud 15:9,14,19</a>). It may have been in Wady es-Sarar, not far from Zorah and Timnath; but the available data do not permit of certain identification.<P>1. History:<P>Here Ben-geber was placed in charge of one of Solomon\'s administrative districts (<a onClick="return mV(\'1Ki\',4,13);">1Ki 4:13</a>), which included Havvoth-jair and "the region of Argob, which is in Bashan." The city was taken from Omri by the Syrians under Ben-hadad I (Ant., VIII, xv, 3ff), and even after the defeat of Ben-hadad at Aphek they remained masters of this fortress. In order to recover it for Israel Ahab invited Jehoshaphat of Judah to accompany him in a campaign. Despite the discouragement of Micalab, the royal pair set out on the disastrous enterprise. In their attack on the city Ahab fought in disguise, but was mortally wounded by an arrow from a bow drawn "at a venture" (<a onClick="return mV(\'1Ki\',22,\'1-40\');">1Ki 22:1-40</a>; <a onClick="return mV(\'2Ch\',18,\'1-\');">2Ch 18</a>). The attempt was renewed by Ahab\'s son Joram; but his father\'s ill fortune followed him, and, heavily wounded, he retired for healing to Jezreel (<a onClick="return mV(\'2Ki\',8,28);">2Ki 8:28</a>ff; <a onClick="return mV(\'2Ch\',22,5);">2Ch 22:5</a>f). During the king\'s absence from the camp at Ramoth-gilead Jehu was there anointed king of Israel by Elisha (<a onClick="return mV(\'2Ki\',9,1);">2Ki 9:1</a>ff; <a onClick="return mV(\'2Ch\',22,7);">2Ch 22:7</a>). He proved a swift instrument of vengeance against the doomed house of Ahab. According to Josephus (Ant., IX, vi, 1) the city was taken before Joram\'s departure. This is confirmed by <a onClick="return mV(\'2Ki\',9,14);">2Ki 9:14</a>ff. The place is not mentioned again, unless, indeed, it be identical with "Mizpeh" in 1Macc 5:35.<P>2. Identification:<P>It is just possible that Ramoth-gilead corresponds to <a href="./study/isbe/search.html?string=MIZPAH">MIZPAH, (1)</a>, and to <a href="./study/isbe/search.html?string=RAMATH-MIZPEH">RAMATH-MIZPEH</a>. The spot where Laban and Jacob parted is called both Galeed and Mizpah. Ramath may become Ramoth, as we see in the case of Ramah of the South.<P>Merrill identifies the city with Jerash, the splendid ruins of which lie in Wady ed-Deir, north of the Jabbok. He quotes the Bah Talmud (Makkoth 9b) as placing the Cities of Refuge in pairs, so that those on the east of the Jordan are opposite those on the west Shechem, being the middle one of the three west of the Jordan, should have Ramorb-gilead nearly opposite to it on the east, and this would place its site at Gerasa, the modern Jerash (Hastings Dictionary of the Bible, under the word). But the words of the Talmud must not be interpreted too strictly. It seems very probable that Golan lay far south of a line drawn due east from Qedes (Kedesh-naphtali). No remains have been discovered at Jerash older than Greek- Roman times, although the presence of a fine perennial spring makes occupation in antiquity probable. The place could be approached by chariots along Wady \'Ajlun, and the country adjoining was not unsuitable for chariot evolutions.<P>Conder and others have suggested Reimun, an ancient site to the west of Jerash. The absence of any source of good water-supply is practically fatal to this identification. Buhl (Geographic des Alten Palestina, 261ff) favors el-Jil\'ad, a ruined site on a hill south of the Jabbok; see <a href="./study/isbe/search.html?string=GILEAD">GILEAD, (1)</a>. Eusebius and Jerome (Onomasticon, under the word) contradict each other, the former placing Ramoth-gilead 15 miles west, and the latter 15 miles east of Philadelphia. It is clear, however, that this is a mere slip on Jerome\'s part, as both say it is near the Jabbok. Many have identified it with es-Salt, which is indeed 15 miles west of \'Amman (Philadelphia), but it <span class="noTag">is</span> 10 miles south of the Jabbok, and so can hardly be described as near that river. It is also no place for chariot warfare. The case against identification with Ramoth-gilead is conclusively stated by G.A. Cooke in Driver\'s Deuteronomy, xx.<P>In suggesting these sites sufficient attention has not been given to what is said in <a onClick="return mV(\'1Ki\',4,\'1-\');">1Ki 4</a>. The authority of the king\'s officer in Ramoth-gilead extended over the land of Argob in Bashan, as well as over the towns of Jair in Gilead. A situation therefore to the north of Mahanaim must be sought. Guthe would find it at er-Remtheh, on the pilgrim road, about 10 miles south of Mezerib (compare Smith, Historical Geography of the Holy Land, 586ff). Cheyne\'s suggestion of Salkhad, away on the crest of the mountain of Bashan, is out of the question. Caleb Hauser (Palestine Exploration Fund Statement,1906,304f) argues in favor of Beit Ras, over 11 miles southeast of Gadara, a position commanding all Northern Gilead and as favorably situated as Jerash for chariot warfare and communication with the west of Jordan. "Here we have the heights of Northern Gilead. Ramoth, Capitolias, and Beit Ras are in their respective languages idiomatic equivalents. It is improbable that a large city like Capitolins should have superseded anything but a very important city of earlier times." We must be content to leave the question open meantime.``54';
isbe[7277]='Rampart`ram\'-part (<a onClick="return mV(\'Lam\',2,8);">La 2:8</a>; <a onClick="return mV(\'Nah\',3,8);">Na 3:8</a>).`<a href="./study/isbe/search.html?string=FORTIFICATION">FORTIFICATION</a>`1';
isbe[7278]='Rams\' Skins`The skin of the sheep, roughly tanned with all the wool on, is the common winter jacket of the shepherd or peasant, the ram\'s being considered especially desirable (compare <a onClick="return mV(\'Hbr\',11,37);">Heb 11:37</a>). Hence, the appropriateness of these skins in the covering of the tabernacle (<a onClick="return mV(\'Exd\',25,5);">Ex 25:5</a>, etc.).`<a href="./study/isbe/search.html?string=TABERNACLE">TABERNACLE</a>; <a href="./study/isbe/search.html?string=DYE,+DYEING">DYE, DYEING</a>`1';
isbe[7279]='Range`ranj: "Range" and "rank" have the same derivation, and in the sense of a "row" (of men, etc.) they were formerly interchangeable. "Range" with this meaning is found in <a onClick="return mV(\'2Ki\',11,8,15);">2Ki 11:8,15</a> the King James Version parallel <a onClick="return mV(\'2Ch\',23,14);">2Ch 23:14</a> (the Revised Version (British and American) "rank"; sedherah, "row"). Hence, "to range" is "to set in a line" (Judith 2:16; 2Macc 12:20, diatasso) or "to move in a line" or, simply, "to roam," whence "a ranging bear" (<a onClick="return mV(\'Pro\',28,15);">Pr 28:15</a>; shaqaq, "run to and fro"). A cooking "range" is a stove on which pots, etc., can be set in a row, but the kirayim of <a onClick="return mV(\'Lev\',11,35);">Le 11:35</a> is a much more primitive affair, composed, probably, of two plates (kirayim is a dual). In <a onClick="return mV(\'Job\',39,8);">Job 39:8</a> "range of the mountains" is good modern use, but ythr, should be pointed yathur (not yethur as in Massoretic Text) and connected with tur, "search." So translate. "He searcheth out the mountains as his pasture."``48';
isbe[7280]='Rank`rank:<P>(1) \'orach, used in <a onClick="return mV(\'Joe\',2,7);">Joe 2:7</a> of the advance of the locust army which marched in perfect order and in straight lines, none crossing the other\'s track.<P>(2) ma\'arakhah, "battle array" (<a onClick="return mV(\'1Ch\',12,38);">1Ch 12:38</a> the King James Version; compare <a onClick="return mV(\'1Sa\',4,16);">1Sa 4:16</a>; <a onClick="return mV(\'1Sa\',17,22,48);">17:22,48</a>).`<a href="./study/isbe/search.html?string=ARMY">ARMY</a>`1';
isbe[7281]='Ranks`ranks (prasid, "a square plot of ground," "a garden-bed"): "They sat down in ranks" (<a onClick="return mV(\'Mar\',6,40);">Mr 6:40</a>); the several reclining ranks formed, as it were, separate plots or "garden-beds."``1';
isbe[7282]='Ransom`ran\'-sum (the noun occurs in the English Bible 12 times (<a onClick="return mV(\'Exd\',21,30);">Ex 21:30</a> the King James Version pidhyon; <a onClick="return mV(\'Exd\',30,12);">Ex 30:12</a>; <a onClick="return mV(\'Job\',33,24);">Job 33:24</a>; <a onClick="return mV(\'Job\',36,18);">36:18</a>; <a onClick="return mV(\'Pro\',6,35);">Pr 6:35</a>; <a onClick="return mV(\'Pro\',13,8);">13:8</a>; <a onClick="return mV(\'Pro\',21,18);">21:18</a>; <a onClick="return mV(\'Isa\',43,3);">Isa 43:3</a>, kopher; <a onClick="return mV(\'Mat\',20,28);">Mt 20:28</a>; <a onClick="return mV(\'Mar\',10,45);">Mr 10:45</a>, lutron; <a onClick="return mV(\'1Ti\',2,6);">1Ti 2:6</a>, antilutron); the verbal form occurs 4 times (<a onClick="return mV(\'Isa\',35,10);">Isa 35:10</a>; <a onClick="return mV(\'Hsa\',13,14);">Ho 13:14</a>, padhah; <a onClick="return mV(\'Isa\',51,10);">Isa 51:10</a> the King James Version; <a onClick="return mV(\'Jer\',31,11);">Jer 31:11</a>, ga\'al; these two Hebrew verbs are generally rendered in other passages by the English "redeem"))<P>1. Usage by Christ<P>2. Old Testament Usage<67>the Law<P class="in15">(1) General Cases<P class="in15">(2) Redemption Money<65>the Firstborn<P class="in15">(3) Connection with Sacrifice<P class="in15">(4) Typical Reference to the Messiah<P>3. The Psalms and Job<P>4. Apostolic Teaching<P>5. To Whom Was the Ransom Paid?<P class="in15">(1) Not to Satan<P class="in15">(2) To Divine Justice<P class="in30">(a) Redemption by Price<P class="in30">(b) Redemption by Power<P>LITERATURE<hr /><P>1. Usage by Christ:<P>The supremely important instance is the utterance of the Lord Jesus Christ as reported by Matthew and Mark (<a onClick="return mV(\'Mat\',20,28);">Mt 20:28</a>; <a onClick="return mV(\'Mar\',10,45);">Mr 10:45</a>), and in looking at it we shall be able, by way of illustration, to glance at the Old Testament passages. The context refers to the dispute among the disciples concerning position in the Kingdom, with their misconception of the true nature of Christ\'s Kingdom. Christ makes use of the occasion to set forth the great law of service as determining the place of honor in that Kingdom, and illustrates and enforces it by showing that its greatest exemplification is to be found in His own mission: "For the Son of man also came not to be ministered unto, but to minister" (<a onClick="return mV(\'Mar\',10,45);">Mr 10:45</a>). His ministry, however, was to pass into the great act of sacrifice, of which all other acts of self-sacrifice on the part of His people would be but a faint reflection<6F>"and to give his life (soul) a ransom for many" (same place). He thus gives a very clear intimation of the purpose and meaning of His death; the clearest of all the intimations reported by the synoptists. The word He uses bears a well-established meaning, and is accurately rendered by our word "ransom," a price paid to secure the freedom of a slave or to set free from liabilities and charges, and generally the deliverance from calamity by paying the forfeit. The familiar verb luo, "to loose," "to set free," is the root, then lutron, that which secures the freedom, the payment or forfeit; thence come the cognate verb lutroo, "to set free upon payment of a ransom," "to redeem"; lutrosis, "the actual setting free," "the redemption," and lutrotes, "the redeemer." The favorite New Testament word for "redemption" is the compound form, apolutrosis.<P>2. Old Testament Usage<67>the Law:<P>The word lutron was common in Greek classical literature, constantly bearing the sense of "ransom price," and was frequently connected with ritual usage, with sacrifice and expiation. But for the full explanation of our Lord\'s great thought we have to look to the Old Testament usage. The two leading Hebrew verbs translated in our version by "redeem," are generally rendered in the Septuagint by lutroo, and derivatives of these words conveying the idea of the actual price paid are translated by this very word lutron.<P>(1) General Cases.<P>In <a onClick="return mV(\'Exd\',21,30);">Ex 21:30</a> we have the law concerning the case of the person killed by an ox; the ox was to be killed and the owner of it was also liable to death but the proviso was made, "If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him" (the King James Version). The Hebrew for "sum of money" is kopher, literally, "atonement" (the Revised Version (British and American) "ransom"); the word for "ransom" (the Revised Version (British and American) "redemption") is pidhyon (from padhah); the Septuagint renders both by lutron (rather by the plural form lutra). In <a onClick="return mV(\'Lev\',25,\'1-\');">Le 25</a>, among the directions in relation to the Jubilee, we have the provision (<a onClick="return mV(\'Lev\',25,23);">25:23</A>) that the land was not to be sold "in perpetuity," but where any portion has been sold, opportunity is to be given for re-purchase: "Ye shall grant a redemption for the land" (<a onClick="return mV(\'Lev\',25,24);">25:24</A>). The Hebrew is ge\'ullah, a derivative of ga\'al, the Septuagint lutra. In <a onClick="return mV(\'Lev\',25,25,26);">25:25,26</A>, the case is mentioned of a man who through poverty has sold part of his land; if a near kinsman is able to redeem it he shall do so; if there is no one to act this brotherly part, and the man himself is able to redeem it, then a certain scale of price is arranged. In the Hebrew it is again ga\'al that is used with the cognate go\'el for "kinsman." The last clause rendered in the King James Version, "and himself be able to redeem it" (in the Revised Version (British and American) "and he be waxed rich and find sufficient to redeem it"), is literally, "and his hand shall acquire and he find sufficient for its redemption"; the Septuagint has the verb lutroo in the first part, and renders the clause pretty literally, "and there be furnished to his hand and there be found with him the sufficient price (lutra) of it." In <a onClick="return mV(\'Lev\',25,51,52);">Le 25:51,52</a>, in reference to the redemption of the Jew sold into slavery, we have twice in the Hebrew the word ge\'ullah, rendered in English accurately "the pricen of his redemption"; and by Septuagint with equal accuracy, in both cases, lutra, "the ransom-price." In <a onClick="return mV(\'Lev\',27,31);">Le 27:31</a> the King James Version, the phrase "if a man will at all redeem aught of his tithes" is intended to represent the emphatic Hebrew idiom, "if a man redeeming will redeem," which is rendered by Septuagint ean de lutrotai lutro anthropos.<P>(2) Redemption Money<65>the Firstborn.<P>But perhaps the most important passage is the law concerning the half-shekel to be paid by every Israelite from 20 years old and upward when a census was taken. It was to be the same for rich and poor, and it was called "atonement money," "to make atonement for their souls." In the opening words of the law, as given in <a onClick="return mV(\'Exd\',30,12);">Ex 30:12</a> (the King James Version), we read "Then shall they give every man a ransom for his soul unto the Lord"<22>the Hebrew kopher; the Septuagint rendering is lutra tes psuches autou, "a ransom price for his soul." All the people were thus considered as doomed and needing atonement, and it is significant that this atonement money paid at the first census furnished the silver for the sockets of the tabernacle boards, intimating that the typical tabernacle was built upon atonement. The same thought, that the people\'s lives were forfeited, comes out in the provision for the consecration of the Levites, recorded in full in <a onClick="return mV(\'Num\',3,\'40-51\');">Nu 3:40-51</a>. The firstborn represented the people. God claimed all the firstborn as forfeited to Himself, teaching that Israel deserved the same punishment as the Egyptians, and was only spared by the grace of Yahweh, and in virtue of the sprinkled blood. Now He takes to Himself for His services the Levites as the equivalent of the firstborn, and when it was found that the number of the firstborn exceeded the number of the Levites, equivalence was maintained by ransoming at a certain price the surplus of the firstborn males. In the Septuagint account, lutra occurs 4 times, twice for the phrase "those to be redeemed," and twice for "redemption money." Thus the idea of ransom for the forfeited life became familiar to the people as educated by the typical system, and redemption expressed the sum total of their hopes for the future, however faulty might be their conception of the nature of that redemption.<P>(3) Connection with Sacrifice.<P>It is also clear in the typical teaching that sacrifice and ransom were closely related. Even in classical Greek, as we have noted, the two conceptions were connected, and it is not surprising to find it so in the Old Testament. Kopher, we have seen, is literally, "atonement" and comes from kaphar, literally, "to cover," and thence by covering to make atonement, or to cover by making atonement; and so it is in the Piel form, the most common and technical Hebrew word for making atonement, or expiation, or propitiation, and is frequently rendered in the Greek by hilaskomai, often too by the compound exilaskomai. In <a onClick="return mV(\'Exd\',21,30);">Ex 21:30</a>, kopher, we noted, is used interchangeably with pidhyon, both being represented in the Septuagint by lutra, and so in <a onClick="return mV(\'Exd\',30,12);">Ex 30:12</a>; <a onClick="return mV(\'Num\',35,31,32);">Nu 35:31,32</a>; the Hebrew kopher is lutra in the Greek. In the latter place, where it is twice stated that no satisfaction shall be taken for the life of a murderer, the Hebrew is kopher, the Septuagint has lutra; the Revised Version (British and American) has "ransom;" the King James Version has "satisfaction."<P>(4) Typical Reference to the Messiah.<P>Sacrifice was thus linked with ransom. Sacrifice was the divinely-appointed covering for sin. The ransom for the deliverance of the sinner was to be by sacrifice. Both the typical testimony of the Law and the prophetic testimony gave prominence to the thought of redemption. The Coming One was to be a Redeemer. Redemption was to be the great work of the Messiah. The people seem to have looked for the redemption of the soul to God alone through the observance of their appointed ritual, while redemption, in the more general sense of deliverance from all enemies and troubles, they linked with the advent of the Messiah. It required a spiritual vision to see that the two things would coincide, that the Messiah would effect redemption in all its phases and fullness by means of ransom, of sacrifice, of expiation.<P>Jesus appeared as the Messiah in whom all the old economy was to be fulfilled. He knew perfectly the meaning of the typical and prophetic testimony; and with that fully in view, knowing that His death was to fulfill the Old Testament types and accomplish its brightest prophetic anticipations, He deliberately uses this term lutron to describe it (<a onClick="return mV(\'Mat\',20,28);">Mt 20:28</a>); in speaking of His death as a ransom, He also regarded it as a sacrifice, an expiatory offering. The strong preposition used intensifies the idea of ransom and expiation, even to the point of substitution. It is anti, "instead of," and the idea of exchange, equivalence, substitution cannot be removed from it. In <a onClick="return mV(\'Num\',3,45);">Nu 3:45</a>, "Take the Levites instead of all the first-born," the Septuagint uses anti, which, like the English "instead of," exactly represents the Hebrew tachath; and all three convey most unmistakably the idea of substitution. And as the Levites were to be substituted for the firstborn, so for the surplus of the firstborn the "ransom money" was to be substituted, that idea, however, being clearly enough indicated by the use of the genitive. Indeed the simpler way of describing a ransom would be with the genitive, the ransom of many; or as our version renders, "a ransom for many"; but just because the ransom here is not simply a money payment, but is the actual sacrifice of the life, the substitution of His soul for many, He is appropriately said "to give his soul a ransom instead of many." The Kingdom of God which Christ proclaimed was so diverse in character from that which Salome and her sons anticipated that, so far from appearing in dazzling splendor, with distinguished places of power for eager aspirants, it was to be a spiritual home for redeemed sinners. Men held captive by sin needed to be ransomed that they might be free to become subjects of the Kingdom, and so the ransom work, the sufferings and death of Christ, must lie at the very foundation of that Kingdom. The need of ransom supposes life forfeited; the ransom paid secures life and liberty; the life which Christ gives comes through His ransoming death.<P>3. The Psalms and Job:<P>Besides the passages in the Pentateuch which we have noted, special mention should be made of the two great passages which bear so closely upon the need of spiritual redemption, and come into line with this great utterance of Christ. <a onClick="return mV(\'Psa\',49,7,8);">Ps 49:7,8</a>, "None of them can by any means redeem (padhah; lutroo) his brother, nor give to God a ransom (kopher; exilasma) for him (for the redemption of their life is costly, and it faileth forever)." (The Hebrew gives pidhyon for "redemption"; the Greek has "the price of the redemption of his soul.") No human power or skill, no forfeit in money or service or life can avail to ransom any soul from the doom entailed by sin. But in <a onClick="return mV(\'Psa\',49,15);">Ps 49:15</a> the triumphant hope is expressed, "But God will redeem (padhah; lutroo) my soul from the power of Sheol." In <a onClick="return mV(\'Job\',33,24);">Job 33:24</a>, "Deliver him from going down to the pit, I have found a ransom": God is the speaker, and whatever may be the particular exegesis of the passage in its original application, it surely contains an anticipation of the gospel redemption. This divine eureka is explained in the light of Christ\'s utterance; it finds its realization through the cross: "I have found a ransom," for "the Son of Man" has given "his soul a ransom for many."<P>4. Apostolic Teaching:<P>This great utterance of the Saviour may well be considered as the germ of all the apostolic teaching concerning redemption, but it is not for us to show its unfolding beyond noting that in apostolic thought the redemption was always connected with the death, the sacrifice of Christ.<P>Thus, Paul (<a onClick="return mV(\'Eph\',1,7);">Eph 1:7</a>), "In whom we have our redemption through his blood." Thus Peter (<a onClick="return mV(\'1Pe\',1,18,19);">1Pe 1:18,19</a>), "Ye were redeemed, not with corruptible things...but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ." So in <a onClick="return mV(\'Hbr\',9,12);">Heb 9:12</a> it is shown that Christ "through his own blood, entered in once for all into the holy place, having obtained eternal redemption"; and in the Apocalypse (<a onClick="return mV(\'Rev\',5,9);">Re 5:9</a>) the song is, "Thou wast slain, and didst purchase unto God with thy blood men of every tribe," etc. In all but the last of these passages there is an echo of the very word used by Christ, apolutrosis and lutrosis, both being connected with lutron. In <a onClick="return mV(\'1Ti\',2,5,6);">1Ti 2:5,6</a> Paul has a still closer verbal coincidence when he says, "Christ Jesus, who gave himself a ransom for all" (antilutron). The word used in the Apocalypse is agorazo, to buy in the open market, and is frequently used of the redeeming work of Christ (<a onClick="return mV(\'Rev\',14,3,4);">Re 14:3,4</a>; <a onClick="return mV(\'2Pe\',2,1);">2Pe 2:1</a>; <a onClick="return mV(\'1Cr\',6,20);">1Co 6:20</a>; <a onClick="return mV(\'1Cr\',7,23);">7:23</a>). In the two places where Paul uses it he adds the means of purchase: "Ye were bought with a price," which from his point of view would be equivalent to ransom. In the passage in <a onClick="return mV(\'Gal\',3,13);">Ga 3:13</a>; <a onClick="return mV(\'Gal\',4,5);">4:5</a>, Paul uses the compound exagorazo, which is equivalent to "redeem, buy off, deliver by paying the price."<P>5. To Whom Was the Ransom Paid?:<P>The question "Who receives the ransom?" is not directly raised in Scripture, but it is one that not unnaturally occurs to the mind, and theologians have answered it in varying ways.<P>(1) Not to Satan.<P>The idea entertained by some of the Fathers (Irenaeus, Origen) that the ransom was given to Satan, who is conceived of as having through the sin of man a righteous claim upon him, which Christ recognizes and meets, is grotesque, and not in any way countenanced by Scripture.<P>(2) To Divine Justice.<P>But in repudiating it, there is no need to go so far as to deny that there is anything answering to a real ransoming transaction. All that we have said goes to show that, in no mere figure of speech, but in tremendous reality, Christ gave "his life a ransom," and if our mind demands an answer to the question to whom the ransom was paid, it does not seem at all unreasonable to think of the justice of God, or God in His character of Moral Governor, as requiring and receiving it. In all that Scripture asserts about propitiation, sacrifice, reconciliation in relation to the work of Christ, it is implied that there is wrath to be averted, someone to be appeased or satisfied, and while it may be enough simply to think of the effects of Christ\'s redeeming work in setting us free from the penal claims of the Law<61>the just doom of sin<69>it does not seem going beyond the spirit of Scripture to draw the logical inference that the ransom price was paid to the Guardian of that holy law, the Administrator of eternal justice. "Christ redeemed us from the curse of the law, having become a curse for us" (<a onClick="return mV(\'Gal\',3,13);">Ga 3:13</a>). This essential, fundamental phase of redemption is what theologians, with good Scripture warrant, have called redemption by blood, or by price, as distinguished from the practical outcome of the work of Christ in the life which is redemption by power.<P>(a) Redemption by Price:<P>As to Satan\'s claims, Christ by paying the ransom price, having secured the right to redeem, exercises His power on behalf of the believing sinner. He does not recognize the right of Satan. He is the "strong man" holding his captives lawfully, and Christ the "stronger than he" overcomes him and spoils him, and sets his captives free (<a onClick="return mV(\'Luk\',11,21,22);">Lu 11:21,22</a>). In one sense men may be said to have sold themselves to Satan, but they had no right to sell, nor he to buy, and Christ ignores that transaction and brings "to nought him that had the power of death, that is, the devil" (<a onClick="return mV(\'Hbr\',2,14);">Heb 2:14</a>), and so is able to "deliver all them who through fear of death were all their lifetime subject to bondage" (<a onClick="return mV(\'Hbr\',2,15);">Heb 2:15</a>).<P>(b) Redemption by Power:<P>Many of the Old Testament passages about the redemption wrought on behalf of God\'s people illustrate this redemption by power, and the redemption by power is always founded on the redemption by price; the release follows the ransom. In the case of Israel, there was first the redemption by blood<6F>the sprinkled blood of the Paschal Lamb which sheltered from the destroying angel (<a onClick="return mV(\'Exd\',12,\'1-\');">Ex 12</a>)<29>and then followed the redemption by power, when by strength of hand Yahweh brought His people out from Egypt (<a onClick="return mV(\'Exd\',13,14);">Ex 13:14</a>), and in His mercy led forth the people which He had redeemed (<a onClick="return mV(\'Exd\',15,13);">Ex 15:13</a>).<P>So under the Gospel when "he hath visited and wrought redemption for his people" (<a onClick="return mV(\'Luk\',1,68);">Lu 1:68</a>), He can "grant unto us that we being delivered out of the hand of our enemies should serve him without fear" (<a onClick="return mV(\'Luk\',1,74);">Lu 1:74</a>). It is because we have in Him our redemption through His blood that we can be delivered out of the power of darkness (<a onClick="return mV(\'Col\',1,13,14);">Col 1:13,14</a>).<P>LITERATURE.<P>See works on New Testament Theology (Weiss, Schmid, Stevens, etc.); articles in Hastings, Dictionary of the Bible (five volumes); Hastings, Dictionary of Christ and the Gospels. Archibald M\'Caig`<a href="./study/isbe/search.html?string=REDEEMER,+REDEMPTION">REDEEMER, REDEMPTION</a>`1';
isbe[7283]='Rape`rap.`<a href="./study/isbe/search.html?string=CRIMES">CRIMES</a>; <a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`1';
isbe[7284]='Rapha, Raphah`ra\'-fa (rapha\'):<P>(1) In the Revised Version margin these names are substituted for "the giant" in <a onClick="return mV(\'1Ch\',20,4,6,8);">1Ch 20:4,6,8</a> and in <a onClick="return mV(\'2Sa\',21,16,18,20,22);">2Sa 21:16,18,20,22</a>. The latter passage states that certain champions of the Philistines who were slain by David\'s warriors had been born to the raphah in Gath. The text is corrupt; Raphah is probably an eponym. Originally the name of one of the Philistines who was of the body "Rephaites" stood in the text. The plural of this word, or at least a plural of this stem, is <a href="./study/isbe/search.html?string=REPHAIM">REPHAIM</a> (which see).<P>(2) Raphah (the King James Version "Rapha"), a descendant of Saul (<a onClick="return mV(\'1Ch\',8,37);">1Ch 8:37</a>).`<a href="./study/isbe/search.html?string=REPHAIAH">REPHAIAH</a>`197';
isbe[7285]='Raphael`ra\'-a-el, ra\'-fa-el (repha\'el, from rapha\' \'el, "God has healed"; Rhaphael): The name of the angel who, as Azarias, guides Tobias to <a href="./study/isbe/search.html?string=ECBATANA">ECBATANA</a> and <a href="./study/isbe/search.html?string=RAGES">RAGES</a> (which see). The purpose of his mission is, in accordance with his name, to cure Tobit of blindness, and to deliver Sarah, the daughter of Raguel, from the power of the evil spirit Asmodaeus (Tobit 3:8; 12:14). Later, in addition, when he reveals himself (Tobit 12:15), he declares that he is "one of the seven holy angels, which present the prayers of the saints, and go in before the glory of the Holy One." These seven angels are derived, according to Dr. Kohut, from the seven Am-shaspands (Amesha-spentas) of Zoroastrianism (compare <a onClick="return mV(\'Rev\',4,5);">Re 4:5</a>). At the head of the elaborate angelology of the Enoch books there are "four presences," and Raphael is one of them (En 40:9; 54:6). In the first of these passages Raphael is the healer; in the second, he with Michael, Gabriel and Phanuel lead the wicked away to punishment. These four presences seem related to the four "living creatures" of Ezekiel (<a onClick="return mV(\'Eze\',1,5);">1:5</a>) and of the Apocalypse (<a onClick="return mV(\'Rev\',4,6);">Re 4:6</a>). While this is the general representation of Raphael\'s position in Enoch, in <span class="noTag">20:3</span> he is named among the angels who "watch," whose number according to the Greek text is seven. Raphael shared in the function assigned to the archangels, in the Oracula Sibyllina, of leading souls to the judgment seat of God (II, 215, Alexandre\'s text). He occupies a prominent place in Jewish medieval writings; he with Michael and Gabriel cured Abraham (Yoma\' 37a); according to the book Zohar, Raphael conveyed to Adam a book containing 72 kinds of wisdom in 670 writings. The painters of the Renaissance frequently depicted Raphael.``173';
isbe[7286]='Raphaim`raf\'-a-im, ra-fa\'-im (Codex Vaticanus omits; Codex Sinaiticus and Codex Alexandrinus have Rhapha(e)in): An ancestor of Judith (Judith 8:1).``1';
isbe[7287]='Raphon`ra\'-fon (Rhapheion): The place where in his campaign east of Jordan Judas inflicted disastrous defeat on the host of Timotheus, the fugitives fleeing for refuge to the temple at Carnaim (1Macc 5:37ff; Ant, XII, viii, 4). The same place is doubtless referred to by Pliny as "Raphana" (NH, v.16). It may possibly be represented by the modern Rafeh, on the east of the pilgrimage road, about 17 miles north of Der\'ah, and 11 miles northeast of Tell el-\'Ash\'ary. It is a mile and a half north of Wady Kanawat, which would thus be the "brook" mentioned in the narrative. It is perhaps far enough away from Carnaim, if this is rightly placed at Tell el-\'Ash\'ary.``54';
isbe[7288]='Raphu`ra\'-fu (raphu\', "one healed"): The father of Palti, the spy selected from the tribe of Benjamin (<a onClick="return mV(\'Num\',13,9);">Nu 13:9</a>).``1';
isbe[7289]='Rasses`ras\'-ez (Rhaasseis, Codex Alexandrinus and Codex Vaticanus, Rhasseis; Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) Tharsis; Old Latin Thiras et Rasis): The children of Rasses are mentioned with Put, Lud and the children of Ishmael as having been subdued by Holofernes (Judith 2:23).<P>Their identity is a matter of conjecture only. Some think Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) Tharsis (= Tarsus) is meant, others Rosh (<a onClick="return mV(\'Eze\',38,2,3);">Eze 38:2,3</a>; <a onClick="return mV(\'Eze\',39,1);">39:1</a>), others Rhosos, a mountain range and city south from Anunus, on the Gulf of Issus. Most probably a district, not a town, is named, situated in the eastern part of Asia Minor.``78';
isbe[7290]='Rathumus`ra-thu\'-mus (Rhathumos): One of those who joined in writing a letter to protest to Artaxerxes against the Jews (1Esdras 2:16ff). In 1Esdras 2:17 he is styled "story-writer," the Revised Version margin "recorder" (ho ta prospiptonta sc. (graphon) = "Rehum the chancellor" of <a onClick="return mV(\'Ezr\',4,8);">Ezr 4:8</a>, Rathumus being a Greek form of Rehum. In 1Esdras 2:16 his title appears as an independent proper name, <a href="./study/isbe/search.html?string=BEELTETHMUS">BEELTETHMUS</a> (which see) (here the King James Version margin gives "Bahumus," a misprint), and in 1Esdras 2:25 R. and Beeltethmus are given as distinct persons.``1';
isbe[7291]='Raven`ra\'-vn (\'orebh; korax; Latin Corvus corax): A large family of the smaller birds of prey belonging to the genus Corvus corax. A bird of such universal distribution that it is known from Iceland to Japan, all over Asia, Europe and Africa, but almost extinct and not of general distribution in our own country. In no land is it more numerous than in Palestine In general appearance it resembles the crow, but is much larger, being almost two feet long, of a glossy black, with whiskers around the beak, and rather stiff-pointed neck feathers. A bird exhibiting as much intelligence as any, and of a saucy, impudent disposition, it has been an object of interest from the beginning. It has been able to speak sentences of a few words when carefully taught, and by its uncanny acts has made itself a bird surrounded by superstition, myth, fable, and is connected with the religious rites of many nations. It is partially a carrion feeder, if offal or bodies are fresh; it also eats the young of other birds and very small animals and seeds, berries and fruit, having as varied a diet as any bird. It is noisy, with a loud, rough, emphatic cry, and its young are clamorous feeding time.<P>Aristotle wrote that ravens drove their young from their location and forced them to care for themselves from the time they left the nest. This is doubtful. Bird habits and characteristics change only with slow ages of evolution. Our ravens of today are, to all intents, the same birds as those of Palestine in the time of Moses, and ours follow the young afield for several days and feed them until the cawing, flapping youngsters appear larger than the parents. In Pliny\'s day, ravens had been taught to speak, and as an instance of their cunning he records that in time of drought a raven found a bucket containing a little water beside a grave and raised it to drinking level by dropping in stones.<P>Palestine has at least 8 different species of ravens. This bird was the first sent out by Noah in an effort to discover if the flood were abating (<a onClick="return mV(\'Gen\',8,\'6-8\');">Ge 8:6-8</a>). Because it partially fed on carrion it was included among the abominations (see <a onClick="return mV(\'Lev\',11,15);">Le 11:15</a>; <a onClick="return mV(\'Deu\',14,14);">De 14:14</a>). On <a onClick="return mV(\'1Ki\',17,\'4-6\');">1Ki 17:4-6</a>, see <a href="./study/isbe/search.html?string=ELIJAH">ELIJAH</a> and the present writer\'s Birds of the Bible, 401-3. Among the marvels of creation and providence in <a onClick="return mV(\'Job\',38,41);">Job 38:41</a>, we have this mention of the raven,<P class="in15">"Who provideth for the raven his prey,<br>When his young ones cry unto God,<br>And wander for lack of food?"<P>The answer to this question is in <a onClick="return mV(\'Psa\',147,9);">Ps 147:9</a>:<P class="in15">"He giveth to the beast his food,<br>And to the young ravens which cry."<P>Both these quotations point out the fact that the young are peculiarly noisy. In <a onClick="return mV(\'Pro\',30,17);">Pr 30:17</a> it is indicated that the ravens, as well as eagles, vultures and hawks, found the eye of prey the vulnerable point, and so attacked it first. The Hebrew \'orebh means "black," and for this reason was applied to the raven, so the reference to the locks of the bridegroom in the So of Solomon becomes clear (<a onClick="return mV(\'Sgs\',5,11);">So 5:11</a>). The raven is one of the birds indicated to prey upon the ruins of Edom (<a onClick="return mV(\'Isa\',34,11);">Isa 34:11</a>). The last reference is found in <a onClick="return mV(\'Luk\',12,24);">Lu 12:24</a>: "Consider the ravens, that they sow not, neither reap; which have no store-chamber nor barn; and God feedeth them." This could have been said of any wild bird with equal truth.``167';
isbe[7292]='Raven; Ravin`rav\'-n, rav\'-in: "Raven" (verb) is from "rapine," "violent plundering, used for Taraph, in <a onClick="return mV(\'Gen\',49,27);">Ge 49:27</a>; <a onClick="return mV(\'Psa\',22,13);">Ps 22:13</a>; <a onClick="return mV(\'Eze\',22,25,27);">Eze 22:25,27</a>, while "ravin" (noun) is the object ravened, in <a onClick="return mV(\'Nah\',2,12);">Na 2:12</a> the torn carcasses (Terephah). So "ravenous bird" (<a onClick="return mV(\'Isa\',46,11);">Isa 46:11</a>; <a onClick="return mV(\'Eze\',39,4);">Eze 39:4</a>) is a bird of prey (not a "hungry bird"), \'ayit, literally, "a screecher." "Ravenous beast" in <a onClick="return mV(\'Isa\',35,9);">Isa 35:9</a> is for parits, "violent one." In the New Testament harpax, "rapacious," is translated "ravening" in <a onClick="return mV(\'Mat\',7,15);">Mt 7:15</a>, while for the cognate harpage (<a onClick="return mV(\'Luk\',11,39);">Lu 11:39</a>), the King James Version gives "ravening," the Revised Version (British and American) "extortion."``1';
isbe[7293]='Razis`ra\'-zis (Rhazeis): "An elder of Jerusalem," "lover of his countrymen," and for his good will toward them called "father of the Jews," accused before the Syrian general Nicanor as an opponent of Hellenism. In order to escape falling into the hands of Nicanor\'s soldiers he committed suicide with the greatest determination in a rather revolting manner (2Macc 14:37ff), in his death calling upon "the Lord of life" in the hope of a resurrection. His suicide<64>contrary to Jewish sentiment<6E>was regarded with approbation by the author of 2Macc (14:42,43).``1';
isbe[7294]='Razor`ra\'-zer (ta\'ar, "knife" (<a onClick="return mV(\'Num\',6,5);">Nu 6:5</a>; <a onClick="return mV(\'Psa\',52,2);">Ps 52:2</a>; <a onClick="return mV(\'Isa\',7,20);">Isa 7:20</a>; <a onClick="return mV(\'Eze\',5,1);">Eze 5:1</a>), morah, "razor" (<a onClick="return mV(\'Jdg\',13,5);">Jud 13:5</a>; <a onClick="return mV(\'Jdg\',16,17);">16:17</a>; <a onClick="return mV(\'1Sa\',1,11);">1Sa 1:11</a>)).`<a href="./study/isbe/search.html?string=BARBER">BARBER</a>; <a href="./study/isbe/search.html?string=HAIR">HAIR</a>`1';
isbe[7295]='Reading`red\'-ing (miqra\'; anagnosis): As a noun occurs once in the Old Testament (<a onClick="return mV(\'Neh\',3,8);">Ne 3:8</a>) and 3 times in the New Testament (<a onClick="return mV(\'Act\',13,15);">Ac 13:15</a>; <a onClick="return mV(\'2Cr\',3,14);">2Co 3:14</a>; <a onClick="return mV(\'1Ti\',4,13);">1Ti 4:13</a>), each time with reference to the public reading of the Divine Law. The verb "to read" (qara\'; anaginosko) occurs frequently both in the Old Testament and in the New Testament: (1) often in the sense of reading aloud to others, especially of the public reading of God\'s Law or of prophecy, as by Moses (<a onClick="return mV(\'Exd\',24,7);">Ex 24:7</a>), Ezra (<a onClick="return mV(\'Neh\',8,3,18);">Ne 8:3,18</a>), Jesus in the synagogue at Nazareth (<a onClick="return mV(\'Luk\',4,16);">Lu 4:16</a>), of the regular reading of the Law and the Prophets in the synagogues (<a onClick="return mV(\'Act\',13,27);">Ac 13:27</a>; <a onClick="return mV(\'Act\',15,21);">15:21</a>), and of the reading of apostolic epistles in the Christian church (<a onClick="return mV(\'Col\',4,16);">Col 4:16</a>; <a onClick="return mV(\'1Th\',5,27);">1Th 5:27</a>); (2) also in the sense of reading to one\'s self, whether the divine word in Law or prophecy (<a onClick="return mV(\'Deu\',17,19);">De 17:19</a>; <a onClick="return mV(\'Act\',8,\'28-30\');">Ac 8:28-30</a>, etc.), or such things as private letters (<a onClick="return mV(\'2Ki\',5,7);">2Ki 5:7</a>; <a onClick="return mV(\'2Ki\',19,14);">19:14</a>; <a onClick="return mV(\'Act\',23,34);">Ac 23:34</a>, etc.).``49';
isbe[7296]='Ready`red\'-i (mahir): Occurs twice in the sense of apt, skillful (<a onClick="return mV(\'Ezr\',7,6);">Ezr 7:6</a>; <a onClick="return mV(\'Psa\',45,1);">Ps 45:1</a>). the Revised Version (British and American) gives "ready" for "fit" (<a onClick="return mV(\'Pro\',24,27);">Pr 24:27</a>), for "asketh" (<a onClick="return mV(\'Mic\',7,3);">Mic 7:3</a>), for "prepared" (<a onClick="return mV(\'Mar\',14,15);">Mr 14:15</a>), for "not be negligent" (<a onClick="return mV(\'2Pe\',1,12);">2Pe 1:12</a>).``1';
isbe[7297]='Reaiah`re-a\'-ya, re-i\'-a (re\'ayah, "Yah has seen"; Septuagint: Codex Vaticanus, Rhada, A, Rheia):<P>(1) The eponym of a Calebite family (<a onClick="return mV(\'1Ch\',4,2);">1Ch 4:2</a>). The word "Reaiah" should probably be substituted for "Haroeh" in <a onClick="return mV(\'1Ch\',2,52);">1Ch 2:52</a>, but both forms may be corruptions.<P>(2) A Reubenite (<a onClick="return mV(\'1Ch\',5,5);">1Ch 5:5</a>, the King James Version "Reaia").<P>See <a href="./study/isbe/search.html?string=JOEL">JOEL</a>.<P>(3) The family name of a company of Nethinim (<a onClick="return mV(\'Ezr\',2,47);">Ezr 2:47</a>; <a onClick="return mV(\'Neh\',7,50);">Ne 7:50</a> 1Es 5:31).``1';
isbe[7298]='Reaping`rep\'-ing (qatsar; therizo): Reaping in ancient times, as at present, consisted in either pulling up the grain by the roots or cutting it with a sickle (see <a href="./study/isbe/search.html?string=SICKLE">SICKLE</a>), and then binding the stalks into bundles to be carried to the threshing-floor. If the Egyptian sculptures are true to life, reaping was sometimes divided into two operations, the heads of grain and the stalks being reaped separately. In Palestine and Syria both pulling and cutting are still practiced, the former when the ground is stony and the spears scarce. Even where the sickle is used, much of the grain comes up by the roots, owing to the toughness of the dried stalks or the dullness of the sickle. The reaper sometimes wears pieces of cane on the fingers of the hand which gathers the grain in order to protect them from injury by the sharp grasses or the sickle. There were definite laws established by the Hebrews in regard to reaping (<a onClick="return mV(\'Lev\',19,9);">Le 19:9</a>; <a onClick="return mV(\'Lev\',23,10);">23:10</a>; <a onClick="return mV(\'Lev\',25,5,11);">25:5,11</a>; <a onClick="return mV(\'Deu\',16,9);">De 16:9</a>). Samuel mentions the task of reaping the harvest as one of the requirements which would be made by the king for whom the people were clamoring (<a onClick="return mV(\'1Sa\',8,12);">1Sa 8:12</a>).<P>Figurative:<P>The certainty of the consequences of good and evil doing were often typified by the sowing and the reaping of harvests (<a onClick="return mV(\'Job\',4,8);">Job 4:8</a>; <a onClick="return mV(\'Pro\',22,8);">Pr 22:8</a>; <a onClick="return mV(\'Hsa\',8,7);">Ho 8:7</a>; <a onClick="return mV(\'Hsa\',10,12,13);">10:12,13</a>; <a onClick="return mV(\'2Cr\',9,6);">2Co 9:6</a>; <a onClick="return mV(\'Gal\',6,7,8);">Ga 6:7,8</a>). "They that sow in tears shall reap in joy" is found in the liberated captives\' song (<a onClick="return mV(\'Psa\',126,5);">Ps 126:5</a>). "He that regardeth the clouds shall not reap," i.e. a lack of faith in God\'s care will be punished (<a onClick="return mV(\'Ecc\',11,4);">Ec 11:4</a>); compare also the lesson of trust drawn from the birds (<a onClick="return mV(\'Mat\',6,26);">Mt 6:26</a>; <a onClick="return mV(\'Luk\',12,24);">Lu 12:24</a>). Sowing and not reaping the harvest is mentioned as a punishment for disobedience (<a onClick="return mV(\'Job\',31,8);">Job 31:8</a>; <a onClick="return mV(\'Jer\',12,13);">Jer 12:13</a>; <a onClick="return mV(\'Mic\',6,15);">Mic 6:15</a>). Reaping where he sowed not, showed the injustice of the landlord (<a onClick="return mV(\'Mat\',25,26);">Mt 25:26</a>), as did also the withholding of the reapers\' wages (<a onClick="return mV(\'Jam\',5,4);">Jas 5:4</a>). In God\'s Kingdom there is a division of labor: "He that soweth and he that reapeth may rejoice together" (<a onClick="return mV(\'Jhn\',4,\'36-38\');">Joh 4:36-38</a>). In John\'s vision he saw an angel reap the earth (<a onClick="return mV(\'Rev\',14,15,16);">Re 14:15,16</a>).`<a href="./study/isbe/search.html?string=AGRICULTURE">AGRICULTURE</a>; <a href="./study/isbe/search.html?string=GLEANING">GLEANING</a>`133';
isbe[7299]='Rearward`rer\'-word (\'acaph, "to gather," <a onClick="return mV(\'Num\',10,25);">Nu 10:25</a>; <a onClick="return mV(\'Jos\',6,9);">Jos 6:9</a> (the King James Version margin "gathering host"); <a onClick="return mV(\'Isa\',52,12);">Isa 52:12</a>).`<a href="./study/isbe/search.html?string=ARMY">ARMY</a>; <a href="./study/isbe/search.html?string=DAN,+TRIBE+OF">DAN, TRIBE OF</a>; <a href="./study/isbe/search.html?string=WAR">WAR</a>`1';
isbe[7300]='Reason; Reasonable; Reasoning`re\'-z\'n, re\'-z\'n-a-b\'l, re\'-z\'n-ing (yakhach, etc.; logos, dialogizomai, -ismos, etc.): "Reason" with related terms, has a diversity of meanings, representing a large number of Hebrew and Greek words and phrases. In the sense of "cause" or "occasion" it stands in <a onClick="return mV(\'1Ki\',9,15);">1Ki 9:15</a> for dabhar, "a word" (the Revised Version margin "account"), but in most cases renders prepositional forms as "from," "with," "because of," "for the sake," etc. As the ground or argument for anything, it is the translation of ta\'am (<a onClick="return mV(\'Pro\',26,16);">Pr 26:16</a>, the Revised Version margin "answers discreetly"), of yakhach, as in <a onClick="return mV(\'Isa\',1,18);">Isa 1:18</a>, "Come now, and let us reason together" (compare <a onClick="return mV(\'Job\',13,3);">Job 13:3</a>; <a onClick="return mV(\'Job\',15,3);">15:3</a>); in <a onClick="return mV(\'1Sa\',12,7);">1Sa 12:7</a>, the word is shaphat, the Revised Version (British and American) "that I may plead," etc. The principal Greek words for "reason," "reasoning," are those given above. The Christian believer is to be ready to give a reason (logos) for the hope that is in him (<a onClick="return mV(\'1Pe\',3,15);">1Pe 3:15</a> the King James Version). "Reason" as a human faculty or in the abstract sense appears in Apocrypha in <span class="noTag">The Wisdom of Solomon 17:12</span> (logismos); Ecclesiasticus 37:16, "Let reason (logos) go before every enterprise," the Revised Version (British and American) "be the beginning of every work." In <a onClick="return mV(\'Act\',18,14);">Ac 18:14</a>, "reason would" is literally, kata logon, "according to reason"; in <a onClick="return mV(\'Rom\',12,1);">Ro 12:1</a>, for "reasonable (logikos) service," the Revised Version (British and American) has "spiritual," and in the margin "Greek \'belonging to the reason.\' " In the Revised Version (British and American) "reason," etc., occurs much oftener than in the King James Version (compare <a onClick="return mV(\'Lev\',17,11);">Le 17:11</a>; <a onClick="return mV(\'Deu\',28,47);">De 28:47</a>; <a onClick="return mV(\'Jdg\',5,22);">Jud 5:22</a>; <a onClick="return mV(\'Job\',20,2);">Job 20:2</a>; <a onClick="return mV(\'Job\',23,7);">23:7</a>, etc.; <a onClick="return mV(\'Luk\',3,15);">Lu 3:15</a>; <a onClick="return mV(\'Luk\',12,17);">12:17</a>; <a onClick="return mV(\'Act\',17,17);">Ac 17:17</a>, etc.).``185';
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