International Standard Bible Encyclopedia

R

Raama — Red Dragon

Raama

Raama - ra'-a-ma (ra`ma'): Thus spelled only in 1 Chronicles 1:9; elsewhere "Raamah" (ra`mah). A son of Cush and father of Sheba and Dedan (Genesis 10:7 = 1 Chronicles 1:9). In Ezekiel's lament over Tyre (Ezekiel 27:22) 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.

A. S. Fulton

Raamiah

Raamiah - ra-a-mi'-a (ra`amyah; Codex Vaticanus Naamia; Codex Alexandrinus, Rheelma): One of the leading men who returned with Zerubbabel from captivity (Nehemiah 7:7). In the corresponding passage in Ezra 2:2, 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.

Raamses; Rameses

Raamses; Rameses - ra-am'-sez, ram'-e-sez (Exodus 1:11), (Genesis 47:11; Exodus 12:37; Numbers 33:3, 5) (ra`mecec, ra`amcec; Rhamesse; Egyptian Ra-messu, "Ra created him" (or "it")):

1. The Meaning of "Store-Cities": 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 (Exodus 1:11). 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 ZOAN), thus lying in the Delta East of the Bubastic branch of the Nile.

2. The Meaning of the Name: 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 Gen (47:11) 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 EXODUS). 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.

3. Situation: 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 GOSHEN), 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" (Genesis 47:11).

C. R. Conder

Rabbah

Rabbah - rab'-a:

(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 (Deuteronomy 3:11). It lay East of the territory assigned to Gad (Joshua 13:25). 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" (2 Samuel 11:15), 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" (2 Samuel 12:27). 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 (2 Samuel 12:26-31; 1 Chronicles 20:1 ff).

In the utterances of the prophets against Ammon, Rabbah stands for the people, as their most important, or perhaps their only important, city (Jeremiah 49:2-3; Ezekiel 21:20; 25:5; Amos 1:14). Jeremiah 49:4 speaks of the "flowing valley"--a reference perhaps to the abundance of water and fruitfulness--and the treasures in which she gloried. Ezekiel 21:21 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.

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, 1154 f). It became the seat of a bishop. Abulfeda (1321 AD) says that Rabbah was in ruins at the time of the Moslem conquest.

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 2 Samuel 12:27. 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."

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.

(2) (ha-rabbah; Codex Vaticanus Sotheba; Codex Alexandrinus Arebba): An unidentified city of Judah named along with Kiriath-jearim (Joshua 15:60).

W. Ewing

Rabbi

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 (Matthew 23:7); therefore translated by didaskalos, "teacher" (Matthew 23:8; John 1:38; compare John 1:49). In the King James Version frequently rendered "Master" (Matthew 26:25, 49; Mark 9:5; 11:21; 14:45; John 4:31; 9:2; 11:8). John the Baptist (John 3:26), as well as Christ, is addressed with the title (John 1:49; 6:25), both by disciples and others. Jesus forbade its use among His followers (Matthew 23:8). Later (Galilean) form of same, RABBONI (which see).

See TALMUD for Rabbinical literature.

Edward Bagby Pollard

Rabbith

Rabbith - rab'-ith (ha-rabbith; Codex Vaticanus Dabeiron; Codex Alexandrinus Rhabboth): A town in the territory of Issachar (Joshua 19:20) 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.

Rabble

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 Acts 17:5, 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.

Rabboni

Rabboni - rab-o'-ni, rab-o'-ni (rhabboni, "my great master" (Mark 10:51); rhabbouni (Westcott-Hort rhabbounei), (John 20:16)).of agoraios (literally, "lounger in the market place"), in Acts 17:5, 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.

See RABBI.

Rab-mag

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 (Jeremiah 39:3, 13). 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."

See NERGAL-SHAREZER.

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" (Jeremiah 39:3); 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" (Jeremiah 39:13).

Walter G. Clippinger

Rab-saris

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 RAB-MAG). 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).

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.

See EUNUCH.

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' (2 Kings 18:17). 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 (Jeremiah 39:3). 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 (Jeremiah 39:13).

Thus, it is seen that based upon this accepted theory the three titles would be in their connections as follows: (1) simply "the chief eunuch," (2) Sarsechim, the Rab-saris (or chief eunuch), and (3) Nebushazban, the Rab-saris (or chief eunuch).

Rabshakeh

Rabshakeh - rab'-sha-ke, rab-sha'-ke (rabhshaqeh): A compound word, the first part, rabh, indicating "head" or "chief" (see RAB-MAG; RAB-SARIS). 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.

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 (2 Kings 18:17, 19, 26-27, 28, 37; 4, 8; Isaiah 36:2, 4, 11-12, 13, 22; 4, 8). 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 (2 Kings 18:36), "held their peace, and answered him not a word." Afterward Rabshakeh returned and "found the king of Assyria warring against Libnah". (2 Kings 19:8). 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.

Walter G. Clippinger

Raca

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 Matthew 5:22 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: (1) the inner feeling of anger (orgizomenos), to be punished by the local or provincial court (te krisei, "the judgment"); (2) anger breaking forth into an expression of scorn (Raca), to be punished by the Sanhedrin (to sunedrio, "the council"); (3) anger culminating in abusive and defamatory language (More), to be punished by the fire of Gehenna. 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. 4001 f). 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" (Luke 24:25, anoetoi, practically equivalent to Raca, as is also James's expression, "O vain man," James 2:20).

D. Miall Edwards

Racal

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 (1 Samuel 30:29). 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 (Joshua 15:55; 1 Samuel 15:12), which figures in the story of David's adventures when pursued by Saul (1 Samuel 25:1-44) in a manner that makes it improbable that he would overlook the place in his good fortune (the King James Version "Rachal").

Nathan Isaacs

Race

Race - ras (merox; agon, dromos).

See GAMES, I, 2;II , 3.

Races

Races - ras'-iz.

See TABLE OF NATIONS.

Rachab

Rachab - ra'-kab (Rhachab): the King James Version; Greek form of "Rahab" (thus Matthew 1:5 the Revised Version (British and American)).

Rachal

Rachal - ra'-kal.

See RACAL.

Rachel

Rachel - ra'-chel (rachel, "ewe"; Rhachel (Genesis 29:6; Jeremiah 31:15, the King James Version "Rahel")):

1. Biography: 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 Genesis 29:10 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 (Genesis 29:17-20). 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 (Genesis 29:21-29). To her great dismay "Rachel was barren" (Genesis 29:30-31), 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 (Genesis 16:2 ff); she bade Jacob take her handmaid Bilhah, as a concubine, to "obtain children by her" (Genesis 30:3). 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 (Genesis 30:14). Finally God heard her prayer and granted her her heart's desire, and she gave birth to her firstborn whom she named Joseph (Genesis 30:22-24).

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 Genesis 31:19, 34-35, 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 (Genesis 35:2-4). In spite of all, she continued to be the favorite of Jacob, as is clearly evidenced by Genesis 33:2, 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 (Genesis 35:16 ff).

2. Character: 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 (Genesis 30:6, 8, 22), she was yet given to the superstitions of her country, the worshipping of the teraphim, etc. (Genesis 31:19). The futility of her efforts in resorting to self-help and superstitious expedients, the love and stronger faith of her husband (Genesis 35:2-4), were the providential means of purifying her character. Her memory lived on in Israel long after she died. In Ruth 4:11, the names of Rachel and Leah occur in the nuptial benediction as the foundresses of the house of Israel.

Rachel's Tomb

Rachel's Tomb - (matstsebheth qebhurath rachel): In Genesis 35:20 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 Genesis 35:16-20; 48:7, points to a place one mile North of Bethlehem and 4 miles from Jerusalem. Matthew 2:18 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 1 Samuel 10:2 ff, which apparently represents another tradition, the place of Rachel's grave was on the "border of Benjamin," near Beth-el, about 1 Samuel 10:1-27 miles North of Jerusalem, at another unknown Ephrath. This location, some believe, is corroborated by Jeremiah 31:15, 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 Genesis 35:19; 48:7, 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. 4001 f). 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" (Luke 24:25, anoetoi, practically equivalent to Raca, as is also James's expression, "O vain man," James 2:20).

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.

S. D. Press

Raddai

Raddai - rad'-a-i, ra-da'-i (radday, "beating down"(?)): The 5th of the 7 sons of Jesse, father of David, according to 1 Chronicles 2:14 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 Genesis 35:16-20; 48:7, points to a place one mile North of Bethlehem and 4 miles from Jerusalem. Matthew 2:18 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 1 Samuel 10:2 ff, which apparently represents another tradition, the place of Rachel's grave was on the "border of Benjamin," near Beth-el, about 1 Samuel 10:1-27 miles North of Jerusalem, at another unknown Ephrath. This location, some believe, is corroborated by Jeremiah 31:15, 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 Genesis 35:19; 48:7, 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. 4001 f). 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" (Luke 24:25, anoetoi, practically equivalent to Raca, as is also James's expression, "O vain man," James 2:20).

Radiant

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 Psalms 34:5; Isaiah 60:5 (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 Isaiah 60:5, "Then thou shalt see and be radiant." "It is liquid light--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).

M. O. Evans

Raft

Raft - raft.

See SHIPS AND BOATS,II , 1, (2).

Rafter

Rafter - raf'-ter (Song of Solomon 1:17).

See GALLERY; HOUSE.

Rag

Rag - Plural in Proverbs 23:21, "Drowsiness will clothe a man with rags" (qera'im "torn garment"; compare 1 Kings 11:30), and figuratively in Isaiah 64:6 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 Jeremiah 38:11-12 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."

Ragau

Ragau - ra'-go (Rhagau (Westcott-Hort): the King James Version; Greek form of "Reu" (thus, the Revised Version (British and American)) (Luke 3:35).

Rages; Ragau

Rages; Ragau - ra'-jez, ra'-go

1. Location: ("Rages," Tobit 1:14; 1, 20; 5:5; 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.

2. History: (1) Ancient. 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.

(2) Medieval. 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. 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).

LITERATURE

Ptolemy, Diodorus Siculus, Pliny, Strabo; Ibnu'l Athir, Jami'u t Tawarikh, Tarikh i Jahan-gusha Yaqut; Justi, Iranisches Namenbuch; E.G. Browne, Literary Hist of Persia; modern travelers.

W. St. Clair Tisdall

Raguel (1)

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; 7:2 f; 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 REUEL (which see). one of whom composed the Zardtusht-Namah.

Raguel (2)

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 (Numbers 10:29 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 (Judges 4:11). See RELATIONSHIPS, FAMILY. Moses' wife's father is called re`u'el in Exodus 2:18 where Lucian reads "Iothor" and English Versions of the Bible "Reuel," which transliteration is adopted in the Revised Version (British and American) in Numbers 10:29 also. In other passages the chothen of Moses is called "Jether" or "Jethro." Among the harmonizations suggested the following are worthy of consideration: (a) that all are names or perhaps titles of one man (Rashi); (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 Exodus 2:18; (c) that Reuel was the father-in-law and Jethro and Hobab brothers-in-law; (d) that either Reuel or Hobab is to be identified with Jethro. 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).

Rahab

Rahab - ra'-hab:

(1) (rachabh, "broad"; in Josephus, Ant, V, i, 2, 7, Rhachab; Hebrews 11:31 and James 2:25, 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 (Joshua 2:1). 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--"Our hearts did melt .... for Yahweh your God, he is God in heaven above, and on earth beneath"--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 (Joshua 2:1-24). True to their promise, the Israelites under Joshua spared Rahab and her family (Joshua 6:16 ff the King James Version); "And," says the author of Josh, "she dwelleth in Israel even unto this day." Her story appealed strongly to the imagination of the people of later times. Hebrews 11:31 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 (James 2:25). Jewish tradition has been kindly disposed toward Rahab; one hypothesis goes so far as to make her the wife of Joshua himself (Jew 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.

(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 Matthew 1:5. Query, whether there was a tradition identifying (1) and (2); see Lightfoot, Horae Hob on Matthew 1:5.

(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" (Job 9:13), "the proud" (Job 26:12; compare Psalms 89:10). It is used in parallelism with tannin, "the dragon" (Isaiah 51:9). It is most familiar as an emblem of Egypt, `the boaster that sitteth still' (Isaiah 30:7; Psalms 87:4; compare Psalms 89:10). The Talmud in Babha' Bathra' speaks of rahabh as sar ha-yam, "master of the sea."

Raham

Raham - ra'-ham (racham, "pity," "love"): Son of Shema, and father of Jorkeam (1 Chronicles 2:44).

Rahel

Rahel - ra'-hel (Jeremiah 31:15 the King James Version).

See RACHEL.

Raid

Raid - rad (1 Samuel 27:10).

See WAR, 3.

Rail; Railing; Railer,

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 (2 Chronicles 32:17, "letters to rail on Yahweh"), and of `it (1 Samuel 25:14, 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 (Mark 15:29; Luke 23:39; "railing," 1 Timothy 6:4; 2 Peter 2:11; Jude 1:9). The word loidoria, rendered railing" in 1 Peter 3:9 the King James Version, is in the Revised Version (British and American) "reviling," and loidoros, "railor," in 1 Corinthians 5:11 is in the Revised Version (British and American) "reviler."

Raiment

Raiment - ra'-ment.

See DRESS.

Raiment, Soft

Raiment, Soft - (malakos): In Matthew 11:8 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 Luke 7:25 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).

George B. Eager

Rain

Rain - ran (maTar, Arabic (?), maTar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):

1. Water-Supply in Egypt and Palestine: 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" (Deuteronomy 11:11). 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.

2. Importance of Rain in Season: 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" (Leviticus 26:4 the King James Version). The withholding of rain according to the prophecy of Elijah (1 Kings 17:1) caused the mountain streams to dry up (1 Kings 17:7), 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 (1 Kings 17:12), and the animals were perishing (1 Kings 18:5).

3. Amount of Rainfall: 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.

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 is 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 is 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.

Rainbow

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.

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" (Genesis 9:13, 15). 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" (Ezekiel 1:28). The rainbow forms a striking part of the vision in Revelation 4:3: "And there was a rainbow round about the throne."

Alfred H. Joy

Rainfall in Jerusalem in Inches

Rainfall in Jerusalem in Inches - Year Amount

1861 27.30"

1862 21.86"

1863 26.54"

1864 15.51"

1865 18.19"

1866 18.55"

1867 29.42"

1868 29.10"

1869 18.61"

1870 13.19"

1871 23.17"

1872 22.26"

1873 22.72"

1874 29.75"

1875 27.01"

1876 14.41"

1877 26.00"

1878 32.21"

1879 18.04"

1880 32.11"

1881 16.50"

1882 26.72"

1883 31.92"

1884 23.16"

1885 29.47"

1886 31.69"

1887 29.81"

1888 37.79"

1889 13.16"

1890 35.51"

1891 34.72"

1892 31.23"

1893 30.54"

1894 35.38"

1895 23.15"

1896 32.90"

1897 41.62"

1898 28.66"

1899 22.43"

1900 21.20"

1901 17.42"

1902 25.51"

1903 18.04"

1904 34.48"

1905 34.22"

1906 28.14"

1907 27.22"

1908 31.87"

1909 21.13"

1910 24.64"

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.

4. Dry and Rainy Seasons; 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.

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" (Song of Solomon 2:11), 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.

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.

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" (Hosea 6:3); "They opened their mouth wide as for the latter rain" (Job 29:23); 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" (Jeremiah 5:24).

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" (Proverbs 25:23, the King James Version). "Fair weather cometh out of the north" (Job 37:22, the King James Version).

5. Biblical Uses: The Psalmist recognizes that the "showers that water the earth" (Psalms 72:6) are among the choicest blessings from the hand of Yahweh: "The early rain covereth it with blessings" (Psalms 84:6). 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 (1 Kings 17:1-24); "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" (Deuteronomy 11:17). Too much rain is also a punishment, as witness the flood (Genesis 7:4) and the plague of rain and hail (Ezra 10:9). 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" (Deuteronomy 28:12). Yahweh controls the elements and commands the rain: "He made a decree for the rain" (Job 28:26); "For he saith to the snow, Fall thou on the earth; likewise to the shower of rain" (Job 37:6).

LITERATURE

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.

Alfred H. Joy

Raise

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 (Genesis 38:8), a prophet (Deuteronomy 18:18), judges (Judges 2:16, 18), etc.; also of `ur, "to awake," "stir up" (Ezra 1:5 the King James Version; Isaiah 41:2, etc.), with other words. In the New Testament the chief words are egeiro, "to awaken," "arouse" (Matthew 3:9; Luke 1:69; 3:8, etc.), frequently of raising the dead; and anistemi (Matthew 22:24; John 6:39, etc.; Acts 2:24 (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" (Hosea 7:4); "raiseth high his gate" for "exalteth his gate" (Proverbs 17:19); the American Standard Revised Version, "can it be raised from the roots thereof" for "pluck it up by the roots thereof" (Ezekiel 17:9 the King James Version and the English Revised Version); "raised up" for "rise again" (Matthew 20:19; compare Matthew 26:32; Romans 8:34; Colossians 3:1).

W. L. Walker

Raisin-cakes

Raisin-cakes - ra'-z'-n-kaks: the Revised Version (British and American) gives this rendering for the King James Version "foundations" in Isaiah 16:7 (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 Hosea 3:1, 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 Song of Solomon 2:5). See next article.

Raisins

Raisins - ra'-z'-nz: (1) cimmuqim; staphides, translated "dried grapes," Numbers 6:3; 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 (1 Samuel 25:18); David gave two clusters of raisins to a starving Egyptian slave of the Amalekites at Besor (1 Samuel 30:12); raisins formed part of the provision brought to David at Hebron for his army (1 Chronicles 12:40); Ziba supplied David, when flying from Absalom, with a hundred clusters of raisins (2 Samuel 16:1). (2) 'ashishah, something "pressed together," hence, a "cake." In Hosea 3:1, 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 Isaiah 17:8; 27:9. In other passages "cakes" stands alone without "raisins," but the translation "cakes of raisins" is given in 2 Samuel 6:19; 1 Chronicles 16:3; Song of Solomon 2:5 (the King James Version "flagons"); Isaiah 16:7 margin "foundations."

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.

E. W. G. Masterman

Rakem

Rakem - ra'-kem (raqem, the pausal form of reqem): The eponym of a clan of Machir (1 Chronicles 7:16).

See REKEM.

Rakkath

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 (Joshua 19:35). 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).

W. Ewing

Rakkon

Rakkon - rak'-on (ha-raqqon; Hierakon).

See ME-JARKON.

Ram (1)

Ram (1) - ram (ram, "high," "exalted"):

(1) An ancestor of David (Ruth 4:19 (Arran); Matthew 1:3-4 (Aram); in 1 Chronicles 2:9 he is called the "brother," but in 1 Chronicles 2:25, the "son of Jerahmeel" (compare 1 Chronicles 2:27). 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.

(2) Name of Elihu's family (Job 32:2). 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 Genesis 22:21 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.

Horace J. Wolf

Ram (2)

Ram (2) - ram: (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"). (2) dekhar, literally, "male" (Ezra 6:9, 17; 7:17). (3) kar, "battering ram" (Ezekiel 4:2; 21:22); elsewhere "lamb" (Deuteronomy 32:14, etc.). (4) `attudh, properly "he-goat" ("ram," Genesis 31:10, 12 the King James Version).

See SHEEP.

Ram, Battering

Ram, Battering - See SIEGE.

Rama

Rama - ra'-ma (Rhama): the King James Version; Greek form of RAMAH (which see) (Matthew 2:18).

Ramah

Ramah - ra'-ma (ha-ramah, without the definite article only in Nehemiah 11:33; Jeremiah 31:15): 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.

(1) Codex Vaticanus Arael; Codex Alexandrinus Rhama: A fenced city in the lot assigned to Naphtali (Joshua 19:36). 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.

(2) Rhama: A city that is mentioned only once, on the boundary of Asher (Joshua 19:29). 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.

(3) Codex Vaticanus Rhama; Codex Alexandrinus Iama, and other forms: A city in the territory of Benjamin named between Gibeon and Beeroth (Joshua 18:25). The Levite thought of it as a possible resting-place for himself and his concubine on their northward journey (Judges 19:13). The palm tree of Deborah was between this and Bethel (Judges 4:5). 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 (1 Kings 15:17; 2 Chronicles 16:5). Here the captain of Nebuchadnezzar's guard released Jeremiah after he had been carried in bonds from Jerusalem (Jeremiah 40:1). It figures in Isaiah's picture of the Assyrians' approach (Isaiah 10:29). It is named by Hosea in connection with Gibeah (Isaiah 5:8), and is mentioned as being reoccupied after the exile (Ezra 2:26; Nehemiah 7:30). It was near the traditional tomb of Rachel (Jeremiah 31:15; compare 1 Samuel 10:2; Matthew 2:18, the King James Version "Rama").

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.

(4) Aramathaim: The home of Elkanah and Hannah, and the birthplace of Samuel (1 Samuel 1:19; 2:11, etc.). In 1 Samuel 1:1 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 (1:3). From Ramah as a center Samuel went on circuit annually, to judge Israel, to Bethel, Gilgal and Mizpah (7:16 f). It is very probable that this is the city in which, guided by his servant, Saul first made the acquaintance of Samuel (9:6,10), where there was a high place (9:12). Hither at all events came the elders of Israel with their demand that a king should be set over them (8:4 f). After his final break with Saul, Samuel retired in sorrow to Ramah (15:34 f). Here, in Naioth, David found asylum with Samuel from the mad king (19:18, etc.), and hence, he fled on his ill-starred visit to Nob (20:1). In his native city the dust of the dead Samuel was laid (25:1; 28:3). In 1 Maccabees 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).

There are two serious rivals for the honor of representing the ancient Ramah. (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). (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.

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 MIZPAH (which see).

(5) Ramah of the South, the King James Version "Ramath of the South": Ramath is the construct form of Ramah (Joshua 19:8) (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" (1 Samuel 30:27), 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.

(6) Codex Vaticanus Rhemmoth; Codex Alexandrinus Rhamoth: Ramah in 2 Kings 8:29; 2 Chronicles 22:6, is a contraction of Ramoth-gilead.

W. Ewing

Ramath of the South

Ramath of the South - ra'-math, (Joshua 19:8 the King James Version).

See RAMAH, (5).

Ramathaim; Ramathem

Ramathaim; Ramathem - ra-ma-tha'-im, ram'-a-them (1 Maccabees 11:34; the King James Version).

See RAMAH, (4).

Ramathaim-zophim

Ramathaim-zophim - ra-ma-tha'-im-zo'-fim.

See RAMAH, (4).

Ramathite

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 (1 Chronicles 27:27). There is nothing to show to which Ramah he belonged.

Ramath-lehi

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 (Judges 15:17). 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 (Judges 15:9, 14, 19). It may have been in Wady es-Sarar, not far from Zorah and Timnath; but the available data do not permit of certain identification.

See JAWBONE ; LEHI.

W. Ewing

Ramath-mizpeh

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 Joshua 13:26 in a statement of the boundary of Gad, between Heshbon and Betonim. It may possibly be identical with MIZPAH, (1).

Rameses

Rameses - ram'-e-sez, ra-me'-sez.

See RAAMSES.

Ramiah

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 (Ezra 10:25). The form of the name in 1esdras (Ezra 9:15), "Hiermas," presupposes a Hebrew form yeremyah or possibly yirmeyah = "Jeremiah."

Ramoth (1)

Ramoth (1) - ra'-moth:

(1) ra'moth; he Rhamoth: A city in the territory of Issachar assigned to the Gershonite Levitea (1 Chronicles 6:73), mentioned between Daberath and Anem. It seems to correspond to "Remeth" in Joshua 19:21, and to "Jarmuth" in Joshua 21:29, and is possibly identical with er-Rameh about Joshua 11:1-23 miles Southwest of Jenin.

(2) Ramoth of the South.

See RAMAH, (5).

(3) Ramoth in Gilead.

See RAMOTH-GILEAD.

Ramoth (2)

Ramoth (2) - ra'-moth (ramoth, Qere for yeremoth (Ezra 10:29 the King James Version); the Revised Version margin Kethibh makes the name similar to those in Ezra 10:26-27): One of the offenders in the matter of foreign marriages. The English Revised Version and the American Standard Revised Version, adopting Kethibh, read JEREMOTH (which see).

Ramoth (3)

Ramoth (3) - (Job 28:18 King James Version margin).

See STONES, PRECIOUS.

Ramoth-gilead

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 (Deuteronomy 4:43; Joshua 20:8). It was assigned to the Merarite Levites (Joshua 21:38; 1 Chronicles 6:80). 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 1 Kings 22:3. In all other places the form "Ramoth-gilead" is used.e to the shape of a jaw-bone (Judges 15:9, 14, 19). It may have been in Wady es-Sarar, not far from Zorah and Timnath; but the available data do not permit of certain identification.

1. History: Here Ben-geber was placed in charge of one of Solomon's administrative districts (1 Kings 4:13), 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, 3 ff), 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" (1 Kings 22:1-40; 2 Chronicles 18:1-34). 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 (2 Kings 8:28 ff; 2 Chronicles 22:5 f). During the king's absence from the camp at Ramoth-gilead Jehu was there anointed king of Israel by Elisha (2 Kings 9:1 ff; 2 Chronicles 22:7). 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 2 Kings 9:14 ff. The place is not mentioned again, unless, indeed, it be identical with "Mizpeh" in 1 Maccabees 5:35.

2. Identification: It is just possible that Ramoth-gilead corresponds to MIZPAH, (1), and to RAMATH-MIZPEH. 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.

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.

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, 261 ff) favors el-Jil`ad, a ruined site on a hill South of the Jabbok; see GILEAD, (1). 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 is 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.

In suggesting these sites sufficient attention has not been given to what is said in 1 Kings 4:1-34. 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, 586 ff). 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, 304 f) 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.

W. Ewing

Rampart

Rampart - ram'-part (Lamentations 2:8; Nahum 3:8).

See FORTIFICATION.

Ram's Horn

Ram's Horn - See MUSIC.

Rams' Skins

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 Hebrews 11:37). Hence, the appropriateness of these skins in the covering of the tabernacle (Exodus 25:5, etc.).

See TABERNACLE; DYE,DYEING .

Range

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 2 Kings 11:8, 15 the King James Version parallel 2 Chronicles 23:14 (the Revised Version (British and American) "rank"; sedherah, "row"). Hence, "to range" is "to set in a line" (Judith 2:16; 2 Maccabees 12:20, diatasso) or "to move in a line" or, simply, "to roam," whence "a ranging bear" (Proverbs 28:15; 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 Leviticus 11:35 is a much more primitive affair, composed, probably, of two plates (kirayim is a dual). In Job 39:8 "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."

Burton Scott Easton

Rank

Rank - rank: (1) 'orach, used in Joel 2:7 of the advance of the locust army which marched in perfect order and in straight lines, none crossing the other's track. (2) ma`arakhah, "battle array" (1 Chronicles 12:38 the King James Version; compare 1 Samuel 4:16; 22, 48).

See ARMY.

Ranks

Ranks - ranks (prasid, "a square plot of ground," "a garden-bed"): "They sat down in ranks" (Mark 6:40); the several reclining ranks formed, as it were, separate plots or "garden-beds."

Ransom

Ransom - ran'-sum (the noun occurs in the English Bible 12 times (Exodus 21:30 the King James Version pidhyon; Exodus 30:12; Job 33:24; 36:18; Proverbs 6:35; 13:8; 21:18; Isaiah 43:3, kopher; Matthew 20:28; Mark 10:45, lutron; 1 Timothy 2:6, antilutron); the verbal form occurs 4 times (Isaiah 35:10; Hosea 13:14, padhah; Isaiah 51:10 the King James Version; Jeremiah 31:11, ga'al; these two Hebrew verbs are generally rendered in other passages by the English "redeem")):

1. Usage by Christ

2. Old Testament Usage--the Law

(1) General Cases

(2) Redemption Money--the Firstborn

(3) Connection with Sacrifice

(4) Typical Reference to the Messiah

3. The Psalms and Job

4. Apostolic Teaching

5. To Whom Was the Ransom Paid?

(1) Not to Satan

(2) To Divine Justice

(a) Redemption by Price

(b) Redemption by Power

LITERATURE

1. Usage by Christ: The supremely important instance is the utterance of the Lord Jesus Christ as reported by Matthew and Mark (Matthew 20:28; Mark 10:45), 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" (Mark 10:45). 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--"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.

2. Old Testament Usage--the Law: 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.

(1) General Cases. In Exodus 21:30 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 Leviticus 25:1-55, among the directions in relation to the Jubilee, we have the provision (25:23) 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" (25:24). The Hebrew is ge'ullah, a derivative of ga'al, the Septuagint lutra. In 25:25,26, 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 Leviticus 25:51-52, 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 Leviticus 27:31 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.

(2) Redemption Money--the Firstborn. 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 Exodus 30:12 (the King James Version), we read "Then shall they give every man a ransom for his soul unto the Lord"--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 Numbers 3:40-51. 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.

(3) Connection with Sacrifice. 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 Exodus 21:30, kopher, we noted, is used interchangeably with pidhyon, both being represented in the Septuagint by lutra, and so in Exodus 30:12; Numbers 35:31-32; 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."

(4) Typical Reference to the Messiah. 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.

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 (Matthew 20:28); 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 Numbers 3:45, "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.

3. The Psalms and Job: 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. Psalms 49:7-8, "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 Psalms 49:15 the triumphant hope is expressed, "But God will redeem (padhah; lutroo) my soul from the power of Sheol." In Job 33:24, "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."

4. Apostolic Teaching: 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.

Thus, Paul (Ephesians 1:7), "In whom we have our redemption through his blood." Thus Peter (1 Peter 1:18-19), "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 Hebrews 9:12 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 (Revelation 5:9) 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 1 Timothy 2:5, 6 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 (Revelation 14:3-4; 2 Peter 2:1; 1 Corinthians 6:20; 7:23). 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 Galatians 3:13; 4:5, Paul uses the compound exagorazo, which is equivalent to "redeem, buy off, deliver by paying the price."

5. To Whom Was the Ransom Paid?: 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.

(1) Not to Satan. 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.

(2) To Divine Justice. 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--the just doom of sin--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" (Galatians 3:13). 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.

(a) Redemption by Price: 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 (Luke 11:21-22). 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" (Hebrews 2:14), and so is able to "deliver all them who through fear of death were all their lifetime subject to bondage" (Hebrews 2:15).

(b) Redemption by Power: 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--the sprinkled blood of the Paschal Lamb which sheltered from the destroying angel (Exodus 12:1-51)--and then followed the redemption by power, when by strength of hand Yahweh brought His people out from Egypt (Exodus 13:14), and in His mercy led forth the people which He had redeemed (Exodus 15:13).

So under the Gospel when "he hath visited and wrought redemption for his people" (Luke 1:68), He can "grant unto us that we being delivered out of the hand of our enemies should serve him without fear" (Luke 1:74). It is because we have in Him our redemption through His blood that we can be delivered out of the power of darkness (Colossians 1:13-14).

See further, REDEEMER,REDEMPTION .

LITERATURE.

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

Rape

Rape - rap.

See CRIMES ; PUNISHMENTS.

Rapha, Raphah

Rapha, Raphah - ra'-fa (rapha'):

(1) In the Revised Version margin these names are substituted for "the giant" in 1 Chronicles 20:4, 6, 8 and in 2 Samuel 21:16, 18, 20, 22. 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 REPHAIM (which see).

(2) Raphah (the King James Version "Rapha"), a descendant of Saul (1 Chronicles 8:37).

See REPHAIAH.

Horace J. Wolf

Raphael

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 ECBATANA and RAGES (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 Revelation 4:5). 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 (1:5) and of the Apocalypse (Revelation 4:6). While this is the general representation of Raphael's position in Enoch, in Revelation 20:3 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.

J. E. H. Thomson

Raphaim

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).

Raphon

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 (1 Maccabees 5:37 ff; 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.

W. Ewing

Raphu

Raphu - ra'-fu (raphu', "one healed"): The father of Palti, the spy selected from the tribe of Benjamin (Numbers 13:9).

Rasses

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).

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 (Ezekiel 38:2-3; 39:1), 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.

S. F. Hunter

Rathumus

Rathumus - ra-thu'-mus (Rhathumos): One of those who joined in writing a letter to protest to Artaxerxes against the Jews (1 Esdras 2:16 ff). In 1 Esdras 2:17 he is styled "story-writer," the Revised Version margin "recorder" (ho ta prospiptonta sc. (graphon) = "Rehum the chancellor" of Ezra 4:8, Rathumus being a Greek form of Rehum. In 1 Esdras 2:16 his title appears as an independent proper name, BEELTETHMUS (which see) (here the King James Version margin gives "Bahumus," a misprint), and in 1 Esdras 2:25 R. and Beeltethmus are given as distinct persons.

Raven

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.

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.

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 (Genesis 8:6-8). Because it partially fed on carrion it was included among the abominations (see Leviticus 11:15; Deuteronomy 14:14). On 1 Kings 17:4-6, see ELIJAH and the present writer's Birds of the Bible, 401-3. Among the marvels of creation and providence in Job 38:41, we have this mention of the raven,

"Who provideth for the raven his prey,

When his young ones cry unto God,

And wander for lack of food?"

The answer to this question is in Psalms 147:9:

"He giveth to the beast his food,

And to the young ravens which cry."

Both these quotations point out the fact that the young are peculiarly noisy. In Proverbs 30:17 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 Song of Solomon becomes clear (Song of Solomon 5:11). The raven is one of the birds indicated to prey upon the ruins of Edom (Isaiah 34:11). The last reference is found in Luke 12:24: "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.

Gene Stratton-Porter

Raven; Ravin

Raven; Ravin - rav'-n, rav'-in: "Raven" (verb) is from "rapine," "violent plundering, used for Taraph, in Genesis 49:27; Psalms 22:13; Ezekiel 22:25, 27, while "ravin" (noun) is the object ravened, in Nahum 2:12 the torn carcasses (Terephah). So "ravenous bird" (Isaiah 46:11; Ezekiel 39:4) is a bird of prey (not a "hungry bird"), `ayiT, literally, "a screecher." "Ravenous beast" in Isaiah 35:9 is for parits, "violent one." In the New Testament harpax, "rapacious," is translated "ravening" in Matthew 7:15, while for the cognate harpage (Luke 11:39), the King James Version gives "ravening," the Revised Version (British and American) "extortion."

Razis

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 (2 Maccabees 14:37 ff), in his death calling upon "the Lord of life" in the hope of a resurrection. His suicide--contrary to Jewish sentiment--was regarded with approbation by the author of 2macc (14:42,43).

Razor

Razor - ra'-zer (ta`ar, "knife" (Numbers 6:5; Psalms 52:2; Isaiah 7:20; Ezekiel 5:1), morah, "razor" (Judges 13:5; 16:17; 1 Samuel 1:11)).

See BARBER; HAIR.

Reading

Reading - red'-ing (miqra'; anagnosis): As a noun occurs once in the Old Testament (Nehemiah 3:8) and 3 times in the New Testament (Acts 13:15; 2 Corinthians 3:14; 1 Timothy 4:13), 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 (Exodus 24:7), Ezra (Nehemiah 8:3, 18), Jesus in the synagogue at Nazareth (Luke 4:16), of the regular reading of the Law and the Prophets in the synagogues (Acts 13:27; 15:21), and of the reading of apostolic epistles in the Christian church (Colossians 4:16; 1 Thessalonians 5:27); (2) also in the sense of reading to one's self, whether the divine word in Law or prophecy (Deuteronomy 17:19; Acts 8:28-30, etc.), or such things as private letters (2 Kings 5:7; 19:14; Acts 23:34, etc.).

D. Miall Edwards

Ready

Ready - red'-i (]~mahir]): Occurs twice in the sense of apt, skillful (Ezra 7:6; Psalms 45:1). the Revised Version (British and American) gives "ready" for "fit" (Proverbs 24:27), for "asketh" (Micah 7:3), for "prepared" (Mark 14:15), for "not be negligent" (2 Peter 1:12).

Reaiah

Reaiah - re-a'-ya, re-i'-a (re'ayah, "Yah has seen"; Septuagint: Codex Vaticanus, Rhada, A, Rheia):

(1) The eponym of a Calebite family (1 Chronicles 4:2). The word "Reaiah" should probably be substituted for "Haroeh" in 1 Chronicles 2:52, but both forms may be corruptions.

(2) A Reubenite (1 Chronicles 5:5, the King James Version "Reaia").

See JOEL.

(3) The family name of a company of Nethinim (Ezra 2:47; Nehemiah 7:50 = 1 Esdras 5:31).

Reaping

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 SICKLE), 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 (Leviticus 19:9; 23:10; 5, 11; Deuteronomy 16:9). 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 (1 Samuel 8:12).

Figurative:

The certainty of the consequences of good and evil doing were often typified by the sowing and the reaping of harvests (Job 4:8; Proverbs 22:8; Hosea 8:7; Hosea 10:12-13; 2 Corinthians 9:6; Galatians 6:7-8). "They that sow in tears shall reap in joy" is found in the liberated captives' song (Psalms 126:5). "He that regardeth the clouds shall not reap," i.e. a lack of faith in God's care will be punished (Ecclesiastes 11:4); compare also the lesson of trust drawn from the birds (Matthew 6:26; Luke 12:24). Sowing and not reaping the harvest is mentioned as a punishment for disobedience (Job 31:8; Jeremiah 12:13; Micah 6:15). Reaping where he sowed not, showed the injustice of the landlord (Matthew 25:26), as did also the withholding of the reapers' wages (James 5:4). In God's Kingdom there is a division of labor: "He that soweth and he that reapeth may rejoice together" (John 4:36-38). In John's vision he saw an angel reap the earth (Revelation 14:15-16).

See AGRICULTURE; GLEANING.

James A. Patch

Rearward

Rearward - rer'-word ('acaph, "to gather," Numbers 10:25; Joshua 6:9 (the King James Version margin "gathering host"); Isaiah 52:12).

See ARMY; DAN,TRIBE OF ; WAR, 3.

Reason; Reasonable; Reasoning

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 1 Kings 9:15 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 (Proverbs 26:16, the Revised Version margin "answers discreetly"), of yakhach, as in Isaiah 1:18, "Come now, and let us reason together" (compare Job 13:3; 15:3); in 1 Samuel 12:7, 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 (1 Peter 3:15 the King James Version). "Reason" as a human faculty or in the abstract sense appears in Apocrypha in Wisdom of Solomon 17:12 (logismos); Ecclesiasticus 37:16, "Let reason (logos) go before every enterprise," the Revised Version (British and American) "be the beginning of every work." In Acts 18:14, "reason would" is literally, kata logon, "according to reason"; in Romans 12:1, 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 Leviticus 17:11; Deuteronomy 28:47; Judges 5:22; Job 20:2; 23:7, etc.; Luke 3:15; 12:17; Acts 17:17, etc.).

W. L. Walker

Reba

Reba - re-bek'-a (rebha`, "fourth part"; Septuagint: Codex Vaticanus Rhobe; Codex Alexandrinus Rhebek): One of the five chieftains of Midian who were slain by the Israelites, under Moses (Numbers 31:8; Joshua 13:21). Like his comrades, he is termed a "king" in Numbers, but a "chief" or "prince" in Joshua.

Rebekah

Rebekah - re-bek'-a (ribhqah; Septuagint and New Testament Rhebekka, whence the usual English spelling Rebecca): Daughter of Bethuel and an unknown mother, grand-daughter of Nahor and Milcah, sister of Laban, wife of Isaac, mother of Esau and Jacob.

Her name is usually explained from the Arabic, rabqat, "a tie-rope for animals," or, rather, "a noose" in such a rope; its application would then by figure suggest the beauty (?) of her that bears it, by means of which men are snared or bound; The root is found in Hebrew only in the noun meaning "hitching-place" or "stall," in the familiar phrase "fatted calf" or "calf of the stall," and in view of the meaning of such names as Rachel and Eglah the name Rebekah might well mean (concrete for abstract, like riqmah, chemdah, etc.) a "tied-up calf" (or "lamb"?), one therefore peculiarly choice and fat.

Rebekah is first mentioned in the genealogy of the descendants of Nahor, brother of Abraham (Genesis 22:20-24). In fact, the family is there carried down just so far as is necessary in order to introduce this woman, for whose subsequent appearance and role the genealogy is obviously intended as a preparation. All this branch of the family of Terah had remained in Aram when Abraham and Lot had migrated to Canaan, and it is at Haran, "the city of Nahor," that we first meet Rebekah, when in Genesis 24:1-67 she is made known to Abraham's servant at the well before the gate.

That idyllic narrative of the finding of a bride for Isaac is too familiar to need rehearsal and too simple to require comment. Besides, the substance both of that story and of the whole of Rebekah's career is treated in connection with the sketches of the other actors in the same scenes. Yet we note from the beginning the maiden's decision of character, which appears in every line of the narrative, and prepares the reader to find in subsequent chapters the positive, ambitious and energetic woman that she there shows herself.

Though the object of her husband's love (Genesis 24:67), Rebekah bore him no children for 20 years (Genesis 25:20, 26). Like Sarah, she too was barren, and it was only after that score of years and after the special intercession of Isaac that God at length granted her twin sons. "The purpose of God according to election," as Paul expresses the matter in Romans 9:11, was the cause of that strange oracle to the wondering, inquiring parents, "The elder shall serve the younger" (Genesis 25:23).

Whether because of this oracle or for some other reason, it was that younger son, Jacob, who became the object of his mother's special love (Genesis 25:28). She it was who led him into the deception practiced upon Isaac (Genesis 27:5-17), and she it was who devised the plan for extricating Jacob from the dangerous situation into which that deception had brought him (Genesis 27:42-46). When the absence of Jacob from home became essential to his personal safety, Rebekah proposed her own relations in Aram as the goal of his journey, and gave as motive the desirability of Jacob's marrying from among her kindred. Probably she did not realize that in sending her favorite son away on this journey she was sending him away from her forever. Yet such seems to have been the case. Though younger than Isaac, who was still living at an advanced age when Jacob returned to Canaan a quarter of a century later, Rebekah seems to have died during that term. We learn definitely only this, that she was buried in the cave of Machpelah near Hebron (Genesis 49:31).

Outside of Genesis, Rebekah is alluded to in Scripture only in the passage from Romans (9:10-12) already cited. Her significance there is simply that of the wife of Isaac and the mother of two sons of such different character and destiny as Esau and Jacob. And her significance in Gen, apart from this, lies in her contribution to the family of Abraham of a pure strain from the same eastern stock, thus transmitting to the founders of Israel both an unmixed lineage and that tradition of separateness from Canaanite and other non-Hebrew elements which has proved the greatest factor in the ethnological marvel of the ages, the persistence of the Hebrew people.

J. Oscar Boyd

Rebuke

Rebuke - re-buk': As a verb "rebuke" is in the Old Testament the translation of ga`ar and yakhach; another word, ribh, in Nehemiah 5:7, is in the Revised Version (British and American) translated "contended with." "Rebuke" (noun) is most frequently the translation of ge`arah; also in the King James Version of cherpah (Isaiah 25:8; Jeremiah 15:15, the Revised Version (British and American) "reproach"), and of a few other words signifying reproach, etc. "Rebuker" (mucar, literally, "correction," "chastisement") in Hosea 5:2 has the Revised Version margin "Hebrew `rebuke.'" In the New Testament "to rebuke" is most often the translation of epitimao (Matthew 8:26; 16:22; 17:18, etc.); also in the King James Version of elegcho, always in the Revised Version (British and American) rendered "reprove" (1 Timothy 5:20; Titus 1:13; 2:15; Hebrews 12:5; Revelation 3:19). Another word is epipletto (once, 1 Timothy 5:1); "without rebuke" in Philippians 2:15 is in the Revised Version (British and American) "without blemish." On the other hand, the Revised Version (British and American) has "rebuke" for several words in the King James Version, as for "reprove" (2 Kings 19:4; Isaiah 37:4), "reproof" (Job 26:11; Proverbs 17:10), "charged" (Mark 10:48). In Isaiah 2:4; Micah 4:3, the English Revised Version has "reprove" for "rebuke," and in the margin "decide concerning," which is text in the American Standard Revised Version. In Ecclesiastes 11:7 we have the wise counsel: "Understand first, and then rebuke" (epitimao).

W. L. Walker

Recah

Recah - re'-ka (rekhah; Codex Vaticanus Rhechab; Codex Alexandrinus Rhepha; the King James Version Rechah): In 1 Chronicles 4:12 certain persons are described as "the men of Recah," but there is absolutely no information either about the place or its position.

Receipt of Custom

Receipt of Custom - re-set.

See CUSTOM.

Receiver

Receiver - re-sev'-er: Found in the King James Version (Isaiah 33:18); but the Revised Version (British and American) substitutes "he that weighed the tribute." The Hebrew is shoqel, which means "one who weighs," "a weigher."

Rechab; Rechabites

Rechab; Rechabites - re'-kab, rek'-a-bits (rekhabh, rekhabhim): Rechab is the name of two men of some prominence in the Old Testament records:

(1) A Benjamite of the town of Beeroth, son of Rimmon (2 Samuel 4:2); he and his brother Baanah were "captains" of the military host of Ish-bosheth. On the death of Abner (2 Samuel 3:30) the two brothers treacherously entered Ish-bosheth's house, when at noon he was resting and helpless, beheaded him, and escaped with the head to David at Hebron (2 Samuel 4:6-8). They expected to receive reward and honor from David for the foul deed, which left him without a rival for the throne of all Israel. But the just and noble-minded king ordered their immediate execution (2 Samuel 4:9-12), as in the case of the Amalekite, who asserted that he had killed Saul (2 Samuel 1:1-27). For some reason the Beerothites left their own town and fled to Gittaim, another town in Benjamin, where they were still living when the Books of Samuel were written (2 Samuel 4:3).

(2) The more prominent of the men bearing this name was a Kenite (see KENITES), a descendant of Hammath (1 Chronicles 2:55). A part of the Kenite tribe joined the Israelites during the wilderness wanderings (Numbers 10:29-32; Judges 1:16; 4:17), becoming identified with the tribe of Judah, although Heber and Jael his wife were settled in Northern Palestine (Judges 4:17). Rechab was the ancestor or founder of a family, or order, in Israel known as the Rechabites, who at various times were conspicuous in the religious life of the nation. The most notable member of this family was Jehonadab (2 Kings 10:15 ff,2 Kings 23:1-37), or Jonadab, as he is called in Jeremiah 35:1-19. Jehonadab was a zealous Yahweh-worshipper and took part with Jehu in the extirpation of Baal-worship and the house of Ahab. He set for his descendants a vow of asceticism: that they should drink no wine, nor plant fields or vineyards, nor build nor live in houses throughout their generations (Jeremiah 35:6-7). That must have been a singular feature in Palestinian life: the simple, nomadic life of this family from generation to generation in the midst of settled agricultural and industrial conditions! They followed this simple life in order to guard against the enervating tendencies of sensualism, and as a covenant of fidelity to Yahweh, to whom they wholly devoted themselves when they joined themselves to Israel. Jeremiah used the Rechabites, who had been driven into Jerusalem by Nebuchadnezzar's investment of the land, as an object-lesson to covenant-breaking Judah. The Rechabites, hungry and thirsty, refused wine when it was set before them, because of the command of their ancestor Jonadab (Jeremiah 35:8-10); but Judah refused to heed Yahweh's commands or to keep His covenant (Jeremiah 35:14-15).

If the Rechab of Nehemiah 3:14 is the same as this Kenite, then his descendant Malchijah, who assisted Nehemiah in rebuilding the wall of Jerusalem, may have abandoned the vow of his ancestors, for he was "ruler of the district of Beth-haccherem" (i.e. "house of the vineyard").

Edward Mack

Rechah

Rechah - re'-ka (rekhah).

See RECAH.

Reclining

Reclining - re-klin'-ing (John 13:23).

See MEALS,III ; TRICLINIUM.

Reconcile; Reconciliation

Reconcile; Reconciliation - rek'-on-sil, rek-on-sil-i-a'-shun (@katallasso], katallage, also the compound form apokatallasso; once the cognate diallassomai is used in Matthew 5:24):

1. The Terms

(1) New Testament Usage

(2) Old Testament Usage

(3) Special Passage in 1 Samuel 29:4

(4) Usage in the Apocrypha

2. Non-doctrinal Passage--Matthew 5:24

3. Doctrinal Passages

(1) Romans 5:1-21

(2) 2 Corinthians 5:18-20

(3) Ephesians 2:16

(4) Colossians 1:20-22

LITERATURE

1. The Terms: (1) New Testament Usage. In the last case, Matthew 5:24, the word is not used in a doctrinal sense, though its use is very helpful in considering the force of the other terms. All the other instances are in Paul's Epistles (Romans 5:10; 1 Corinthians 7:11; 2 Corinthians 5:18-20, the verb; Romans 5:11; 11:15; 2 Corinthians 5:18-19, the noun; Ephesians 2:16; Colossians 1:22, the compound). The word "reconcile" has a double meaning and usage, and the context must in each case determine how it is to be taken. The great doctrine is the reconciliation of God and men, but the question to be decided is whether it is God who is reconciled to men, or men who are reconciled to God, and different schools of theology emphasize one side or the other. The true view embraces both aspects. The word "to reconcile" means literally to exchange, to bring into a changed relationship. Some maintain that it is only a change in the sinner that is intended, a laying aside of his enmity, and coming into peaceful relations with God. But that manifestly does not exhaust the meaning, nor is it in the great Pauline passages the primary and dominant meaning.

(2) Old Testament Usage. The Old Testament usage does not materially help in the elucidation of the New Testament terms, for though the word occurs in a number of passages in the King James Version, it is in the Revised Version (British and American) generally changed to "atonement," which more accurately represents the Hebrew kaphar, which is generally rendered by "atonement," and by hilaskomai or exilaskomai in the Greek (In one passage of the New Testament (Hebrews 2:17), the phrase "to make reconciliation" represents the Greek hilaskomai, and is better rendered in the Revised Version (British and American) by "to make propitiation.") The making atonement or propitiation is the basis of the reconciliation, the means of its accomplishment, and the fact that the translators of the King James Version sometimes rendered kaphar by "reconcile" shows that they understood reconciliation to have the Godward aspect. Whatever may be said of the nature of the atonement or propitiation in the old dispensation, it was something contemplated as appeasing or satisfying, or at least in some way affecting God so as to make Him willing, or render it possible for Him, to enter into, or abide in, gracious relations with men. In one passage in the Old Testament where "reconciliation" occurs (2 Chronicles 29:24) it represents a different Hebrew word, but here the Revised Version (British and American) has changed it into "sin-offering," which is in harmony with the general meaning and usage of the Hebrew.

(3) Special Passage in 1 Samuel 29:4. There is yet another Hebrew word rendered "reconcile" in 1 Samuel 29:4, and inasmuch as this passage in the Septuagint has as the equivalent of the Hebrew the Greek word diallasso, it is of some importance in guiding to the New Testament meaning. On one occasion when the Philistines gathered together to battle against Israel, David and his band of men accompanied Achish king of Gath to the muster-place. "The princes of the Philistines" did not at all appreciate the presence of "these Hebrews," and although Achish testified in favor of David's fidelity, they were very indignant, and demanded that David and his men be sent back, "lest in the battle he become an adversary to us: for wherewith should this fellow reconcile himself unto his lord? should it not be with the heads of these men?" The Hebrew is ratsah, which means "to be pleased with" or "to accept favorably," and the Hithpael form here used is "to make himself pleasing or acceptable," "to reconcile himself." But assuredly the Philistines' idea of David reconciling himself to Saul was not that he should lay aside his enmity against Saul, and so become friends with him. The enmity was on Saul's side, and the thought of the princes was that David by turning against them in the battle would gratify Saul, and lead him to lay aside his enmity against David.

(4) Usage in the Apocrypha. It may be noted that in 2 Maccabees 5:20, katallage is used evidently of the Godward side: "And the place which was forsaken in the wrath of the Almighty was, at the reconciliation of the great Sovereign, restored again with all glory." The verb occurs in 2 Maccabees 1:5 when again the Godward side seems intended, though not perhaps so certainly: "May God .... hearken to your supplications, and be reconciled with you," and in 7:33: "If for rebuke and chastening our living Lord has been angered a little while, yet shall he again be reconciled with his own servants," and 8:29: "They besought the merciful Lord to be wholly reconciled with his servants." In these two, especially the last, it is unquestionably the laying aside of the divine displeasure that is meant.

2. Non-doctrinal Passage--Matthew 5:24: Before passing on to look at the great utterances in the Epistles, we may now look at the non-doctrinal passage referred to at the beginning. There is, indeed, another non-doctrinal instance in 1 Corinthians 7:11, where the wife who has departed from her husband is enjoined either to "remain unmarried, or else be reconciled to her husband." But as it is indeterminate whether the wife or the husband is the offending party, and so which is the one to be influenced, the passage does not help us much. But Matthew 5:24 is a very illuminating passage. Here as in the passage from 1 Samuel, the word used is diallasso, but it is practically identified in meaning with katallasso. The injunction is given by Christ to the one who is at variance with his brother, not to complete his offering until first he has been reconciled to his brother. But the whole statement shows that it is not a question of the one who is offering the gift laying aside his enmity against his brother, but the reverse. Christ says, "If therefore thou art offering thy gift at the altar, and there rememberest (not that thou hast a grudge against thy brother but) that thy brother hath aught against thee"--the brother was the offended one, he is the one to be brought round--"leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift." Plainly it means that he should do something to remove his brother's displeasure and so bring about a reconciliation.

3. Doctrinal Passages: (1) Romans 5. Turning now to Romans 5:1-21, how stands the matter? Paul has been speaking of the blessed results of justification; one of these results is the shedding abroad of the love of God in the heart. Then he dwells upon the manifestation of that love in the death of Christ, a love that was displayed to the loveless, and he argues that if in our sinful and unloving state we were embraced by the love of God, a fortiori that love will not be less now that it has already begun to take effect. If He loved us when we were under His condemnation sufficiently to give His Son to die for our salvation, much more shall His love bestow upon us the blessings secured by that death. "Much more then, being now justified by his blood, shall we be saved from the wrath of God through him" (Romans 5:9).

(a) The Fact of Divine Wrath: It is well to note, then, that there is "wrath" on the part of God against sin and sinners. One of the key-thoughts of the apostle in this epistle is that "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men" (Romans 1:18), and the coming day of judgment is "the day of wrath and revelation of the righteous judgment of God" (Romans 2:5). And because of this stern fact, the gospel is a revelation not only of love, but specifically "a righteousness of God" (Romans 1:17). And he shows that the essence of the gospel is found in the propitiatory death of the Lord Jesus Christ (Romans 3:24-25, 26), through whom alone can men who have been "brought under the judgment of God" (Romans 3:19) find justification, salvation, deliverance from the wrath of God (Romans 4:25; Romans 5:1-6). Of course it is not necessary to add that the wrath of God is not to be thought of as having any unworthy or capricious element in it--it is the settled opposition of His holy nature against sin.

(b) Reconciliation, Godward, as Well as Manward: The apostle proceeds (Romans 5:10): "For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life." Now if, as many maintain, it is only the reconciliation on the manward side that is meant, that the manifested love led to the sinner laying aside his enmity, it would entirely reverse the apostle's argument. He is not arguing that if we have begun to love God we may reckon upon His doing so and so for us, but because He has done so much, we may expect Him to do more. The verse is parallel to the preceding, and the being reconciled is on the same plane as being justified; the being justified was God's action, and so is the reconciling. Justification delivers from "the wrath of God"; reconciliation takes effect upon enemies.

(c) The Meaning of the Word "Enemies": The word "enemies" is important. By those who take the manward aspect of reconciliation as the only one, it is held that the word must be taken actively--those who hate God. But the passive meaning, "hatred of God," seems far the preferable, and is indeed demanded by the context. Paul uses the verb echthroi, "enemies," in Romans 11:28, in antithesis to "beloved" of God, and that is the consistent sense here. The enemies are those who are the objects of the wrath of the previous verse. And when we were thus hated of God, the objects of His just displeasure on account of our sin, "we were reconciled to God by the death of his Son." God laid aside His enmity, and in the propitiatory death of Christ showed Himself willing to receive us into His favor.

(d) The Manward Side: By this propitiation, therefore, the barrier was removed, and, God having assumed a gracious attitude toward the sinner, it is possible for the sinner now, influenced by His love, to come into a friendly relationship with God. And so in the second phrase, the two meanings, the Godward and the manward, may coalesce: "being reconciled, we shall be saved by his life." The reconciliation becomes mutual, for there is no kind of doubt that sinners are enemies to God in the active sense, and require to lay aside their hostility, and so be reconciled to Him. But the first step is with God, and the reconciliation which took place in the death of His Son could only be the Godward reconciliation, since at that time men were still uninfluenced by His love. But, perhaps, just because that first reconciliation is brought about through the divine love which provides the propitiation, the apostle avoids saying "God is reconciled," but uses the more indirect form of speech. The manward aspect is emphasized in the next verse, although the Godward is not lost sight of: "We also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation" (Romans 5:11). It is therefore something that comes from God and does not proceed from man. God is the first mover; He makes the reconciliation as already indicated, and then the fruit of it is imputed to the believing sinner, and the very fact that our receiving the reconciliation, or being brought into a state of reconciliation; follows the being reconciled of Romans 5:10, shows that the other is divine reconciliation as the basis of the human.

(2) 2 Corinthians 5:18-20. (a) The Godward Aspect Primary: In the same way the great passage in 2 Corinthians 5:18-20 cannot be understood apart from the conception that there is a reconciliation on the divine side. There is unquestionably reference to the human side of the matter as well, but, as in Romans, the Godward aspect is primary and dominating: "All things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation." It might be possible to argue from the King James Version that this describes the process going on under gospel influences, men being brought into gracious relations with God, but the aorist of the Greek rightly rendered by the Revised Version (British and American), "who reconciled us to himself," points back to the historic time when the transaction took place. It cannot be simply the surrender of the sinner to God that is meant, though that comes as a consequence; it is a work that proceeds from God, is accomplished by God, and because of the accomplishment of that work it is possible for a ministry of reconciliation to be entrusted to men. To make this mean the human aspect of the reconciliation, it would be necessary unduly to confine it to the reconciliation of Paul and his fellow-workers, though even then it would be a straining of language, for there is the other historic act described, "and gave unto us the ministry of reconciliation." The plain meaning is that through Jesus Christ, God established the basis of agreement, removed the barrier to the sinner's approach to Himself, accomplished the work of propitiation, and, having done so, He entrusts His servants with the ministry of reconciliation, a ministry which, basing itself upon the great propitiatory, reconciling work of Christ, is directed toward men, seeking to remove their enmity, to influence them in their turn to be reconciled with God. This is more clearly set forth in the verse which follows, which in explaining the ministry of reconciliation says: "To wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses." Here there can be no question that the historic Incarnation is meant, and the reconciling of the world can be nothing other than the objective work of atonement culminating in the cross. And in that transaction there can be no thought of the sinner laying aside his hostility to God; it is God in Christ so dealing with sin that the doom lying upon the guilty is canceled, the wrath is averted, propitiation is made.

(b) The Manward Side also Prominent: God, in a word, enters into gracious relations with a world of sinners, becomes reconciled to man. This being done, gracious influences can be brought to bear upon man, the chief of which is the consideration of this stupendous fact of grace, that God has in Christ dealt with the question of sin. This is the substance of the "word of reconciliation" which is preached by the apostle. So he continues, "We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God." Here is the human side. The great matter now is to get the sinner to lay aside his enmity, to respond to the gracious overtures of the gospel, to come into harmony with God. But that is only possible because the reconciliation in the Godward aspect has already been accomplished. If the first reconciliation, "the reconciliation of the world unto himself," had been the laying aside of human enmity, there could now be no point in the exhortation, "Be ye reconciled to God."

(3) Ephesians 2:16. The two passages where the compound word occurs are in complete harmony with this interpretation. Ephesians 2:16: "And might reconcile them both (Jew and Gentile) in one body unto God through the cross, having slain the enmity thereby," is the outcome of Christ "making peace" (Ephesians 2:15), and the reconciling work is effected through the cross, reconciliation both Godward and manward, and, having made peace, it is possible for Christ to come and preach peace to them that are far off--far off even though the reconciling work of the cross has been accomplished.

(4) Colossians 1:20-22. So in Colossians 1:20, "And through him to reconcile all things unto himself, having made peace through the blood of his cross; through him, I say, whether things upon the earth, or things in the heavens." Here the thought of the apostle trembles away into infinity, and there seems a parallel to the thought of Hebrews 9:23, that according to the typical teaching even "the things in the heavens" in some way stood in need of cleansing. May it be that the work of Christ in some sense affected the angelic intelligence, making it possible for harmony to be restored between redeemed sinners and the perfect creation of God? In any case, the reconciling all things unto Himself is not the laying aside of the creaturely hostility, but the determining of the divine attitude. Then comes the specific reference to the human side, "And you, being in time past alienated and enemies in your mind in your evil works, yet now hath he reconciled in the body of his flesh through death"; there, as in Romans, the two phases coalescing, God appearing gracious through the work of Christ, sinners coming into gracious relation with Him. "Having made peace through the blood of his cross," the ground of peace has been established. Christ has done something by His death which makes it possible to offer peace to men. God has laid aside His holy opposition to the sinner, and shows Himself willing to bring men into peace with Himself. He has found satisfaction in that great work of His Son, has been reconciled, and now calls upon men to be reconciled to Him--to receive the reconciliation.

See ATONEMENT; PROPITIATION; WRATH.

LITERATURE.

See the works on New Testament Theology of Weiss, Schmid, Stevens, etc.; Denney, Death of Christ; articles on "Reconciliation" in Hastings, Dictionary of the Bible (five volumes), Hastings, Dictionary of Christ and the Gospels, etc.

Archibald M'Caig

Record

Record - rek'-ord, rek'-ord: (1) The English word, where it occurs in the Old Testament and the New Testament in the sense of testimony, is translated in the Revised Version (British and American) "witness" (Deuteronomy 30:19; 31:28; John 1:19, 32; John 8:13-14; Romans 10:2, etc.). See WITNESS. But in Job 16:19 for the King James Version "my record," the Revised Version (British and American) has "he that voucheth for me." (2) In Ezra 4:15; 6:2 (dokhran, dikhron), and Esther 6:1 (zikkaron), the word denotes Persian state chronicles; compare 1 Maccabees 14:23; 2 Maccabees 2:1.

Recorder

Recorder - re-kor'-der (mazkir; the Revised Version margin "chronicler"): A high functionary in the court of the Jewish kings, part of whose duty seems to have been to chronicle the events of the reign, but who also occupied a position corresponding with that of the modern vizier (2 Samuel 8:16; 20:24; 1 Chronicles 18:15, etc.). His high rank is shown by the facts that, with other officers, he represented Hezekiah in speaking with Rabshakeh (2 Kings 18:18), and, in the reign of Josiah, superintended the repairs of the temple (2 Chronicles 34:8).

Recover

Recover - re-kuv'-er: "Recover" has (1) the transitive meaning of "to retake" or "regain" (anything); and (2) the intransitive sense of "to regain health" or "become well." In Judith 14:7 it means "restore to consciousness." In the former sense it is in the Old Testament the translation of natsal, "to snatch away" (Judges 11:26; 1 Samuel 30:8, 22; in Hosea 2:9, the Revised Version (British and American) "pluck away"); also of shubh (Qal and Hiphil 1 Samuel 30:19 the King James Version; 2 Samuel 8:3, etc.), and of various other words in single instances. In 2 Kings 5:3, 6, 7, 11, "to restore to health" is 'acaph. In its intransitive sense "recover" is chiefly the translation of chayah, "to live," "revive" (2 Kings 1:2, etc.; Isaiah 38:9, 21). "Recover" appears only twice in the King James Version of the New Testament; Mark 16:18 (for kalos hexousin) and 2 Timothy 2:26 (from ananepho, the Revised Version margin "Greek: `return to soberness' "); but the Revised Version (British and American) has "recover" for "do well" in John 11:12 (sothesetai; margin "Greek: `be saved'"). "Recovering" (of sight) (anablepsis) occurs in Luke 4:18.

W. L. Walker

Red

Red - See COLORS , (10).

Red Dragon

Red Dragon - See REVELATION OF JOHN.