Part 45
his sermon in Solomon's porch thus sums up the whole process: "But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled" (Acts 3 18). The argumentative use of the OT involves exactly the same principles which have been dealt with
in the foregoing discussion. These
4. Arguprinciples coalesce in the conception of mentative the OT as authoritative. Quotations (1) Throughout the NT, in the teaching of Our Lord Himself and in the apostolic writings, a clear-cut distinction is drawn between the temporary and permanent
offices of the OT. It is recognized that in essential
principles the OT is for all time, while in its outward form and in its actualization of underlying and essential truths it is preliminary and prepara-
tory. There are different dispensations, but one economy. Whenever Our Lord uses the OT for purposes of argument (see Mt 4 4.7; 12 17 ff; 19
18 f; Mk 10 19; Lk 19 46) it is on the basis of
essential truth which is permanent and unchanging (Mt 5 17-19). On the other hand, He never
hesitates to annul that which had a merely tem-
porary or preliminary value (Mt 5 21.33.38;
cf by way of contrast ver 27). He came not to
destroy, but to fulfil, but fulfilment implies a new
era—a new and higher stage in the delivery of truth.
For the most part the NT writers confine their quotations to the OT. In a single instance an extracanonical saying of Jesus (Acts 20 3.5), and. in at least two instances (Jude vs 9.14), non-canonical books are referred to. In addition to this Paul uses in the letter to Titus (1 12) and in his sermon at Athens (Acts 17 28) lines from native poets to illustrate and enforce his discussion (see Poetry, New Testament). In these latter instances the difference in usage from his ordi-
(2) In like manner Paul and the other NT writers
argue on the basis of an identity of principle which
binds the two eras together. Paul contends for
three great principles, the Messiahship of Jesus,
justification by faith, the inclusion of the Gentiles
in the plan of salvation (the doctrine of election is
Raama Rabbah THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2520
9 13; 19 4.18; 21 13.10.42; 22 24.31.32.43; Mk 4 12;
nary habit of fiuotins authoritative Scripture is sufficiently devious. In the case of tlie saying attributed to Christ, it is enougli to say that it is so obviously Christlike that we need not hesitate to accept it as genuine, while in the case of Jude nothing is made to depend upon the quotations except certain accepted Christian trutlis (see Plumnier, Expositor's Bible, "James and Jude," 4.34 f).
7 10; 10 19; 11 17; 12 19; Lk 2 22.23; 4 10; 19 46; Acts 15 1017; Rom 1 17; 4 3.7.8; 9 25.20; 10 5.68 11.13.16; 12 19; 15 21; 1 Cor 1 19 (identity of prin-
ciple). 31; 15 45; 2 Cor 4 13; 6 2.16; 8 15; Gal 3 6.8.10.11.12.13.10; 4 27; Eph 4 8; 6 2; 1 Tim 5 18. See also Chronicle.s, Bookb of, 5, 7, 10. LiTEHATUBE.—The lit. is voluminous. Beside the standard comms. and diets., the reader will do well to consult C. H. Toy, Quotations in the NT; Franklin Johnson, Quotations of the NT; Cambridge Bib. Essays ("Our Lord's Use of the OT" by McNeile) ; Westcott, Intro to the Study of the NT, Appendix A.
(1) Based on unity of dispensations.—^It 2 IS: 13 14 27 9; Mk 7 6; Lk 4 21; 20 17; Jn 4 37; 6 45 7 38; 12 14 f; Acts 2 31.39; 3 25; 4 25 5 Pfltpna nf 8 23.32f; 13 22.32.33.34; 28 26.27; 1 Cor 0. (-.atenaoi ^^ .^^.. ^^ g g^^; jas 2 23. Passages (2) Based on precision.—Mt 1 22; 2 Illustrating 5.15; 4 14; 8 17; 12 17; 13 35; 26 31; Prinrinlesof Ml*: 14 27; Lk 22 37; Jn 7 38.42; 12 guotation 20 9; Acts 1 20; 2 2.5-2 25.26; 13 32-34.
Louis Matthews Sweet
19 24.28.36; 3 25; 4 11.
(3) Based on authority of the OT.—Mt 4 4; 5 38.43;
it seems possible that a town may have borne the
RAAMA, ra'a-ma (X^7"] , ra'ma'): Thus spelled only in 1 Ch 1 9; elsewhere "Raamah" (HTpyT,
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 Pent where Rameses is mentioned, but even
rcCmah). A son of Cush and father of Sheba and Dedan (Gen 10 7 = 1 Ch 1 9). In Ezekiel's lament over Tyre (Ezk 27 22) the tribe of Raamah
is mentioned along with Sheba as a mercantile people who provided the inliabitants of Tyre with
spices, precious stones and gold. It has generally been identified -n'ith Regma, mentioned by Ptolemy and Steph. Byzantr. as a city in Southeastern Arabia on the shores of the Pers Gulf. The LXX
this cannot be thought to be proved (see Exodus). According to De Rouge (see Pierret, Vocab. Hiero-
glyph., 1875, 143) there were at least three towns in Lower Egj-pt that bore the name Pa Rames-ses ("city of Rameses"); but Brugsch supposes that the place mentioned in the OT was Zoan, to wdiich Rameses 11 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.
('Pe7/id, Rhegmd) itself supposes this site. But the Arab, 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 Sabaean ra'mah in Southwestern Arabia near MeHn
in the north of Marib. MeHn was the capital of the old Minacan kingdom. A. S. Fulton
There appears to have been no certain tradition preserving the site, for though St. Silvia (about 385 AD) was told that it lay 4 miles
RAAMIAH, ra-a-mi'a (H^'Oy"] , ra'amyah; B, Naa|iid, Naamid, A, 'PetXfia, Rheelmd) : One of the leading men who retm'ned with Zerubbabcl from captivity (Neh 7 7). In the corresponding passage in Ezr 2 2, where the same list is named, a slight variation in form is given. "Reelaiah" is the name found in this passage. One is doubtless a corruption of the other. Both have the same root meaning.
3. Situation from the town of Arabia (see Goshen),
she found no traces of stich a place. Brugsch ("A New City of Rameses, 1S7G," Aegyp-
lische Zeilschrift, 69) places one such city in the southern part of Memphis itself. Goodwin {Rec.
of Past, Old Series, VI, 11) gives an Egj^p 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 \\Titten, and a pa-khennu or "palace city." It had canals full of fish, lakes swarming with birds, fields
RAAMSES, ra-am'sez (Ex 1 11), RAMESES,
ram'(S-.sez (Gen 47 11; E.x 12 37; Nu 33 3..5) (DCTOyT , ra'm'sc.s, DC'by'1 , ra'amses;
of lentils, melons, wheat, onions and sosime, gardens
1. Meaning 'Paiieo-o-fj, Rhamesse; Egyp Ra-nies-
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. Be.sides 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 OT account of the possession given by Joseph to his family "in the best of the land, in the land of Rameses" (Gen 47 11). C. R. CONDER RABBAH, rab'a
of "StoreHii, "Ra created him" [or "it"]): One Cities" of the two "settlements" {misk'-nolh)
built, or "built up," by the Hebrews for the Pharaoh, the other being Pithom, to which the LXX adds a third, namely, "On which
is Heliopolis," a town near Cairo (Ex 1 11). The Heb term misk'nolh comes from a root meaning "to settle down" (Arab, sakan, "settlement," Assyr sakanii or shakanu, "to set"), but it is rendered "strong cities" in LXX, "treasure cities" in AV, and (incorrectly) "store-cities" in RV. The "land of Ramoses," where Jacob and his sons settled, was apparently the "field of Zoan" (see Zoan), thus Ij'ing in the Delta E. of the Bubastic branch of the Nile.
It is often assumed that no city called Rameses would have existed before the time of Rameses II,
(1) (nST, rabbah; 'PajSiSd, Rhahbd, 'Pa/3/3c£S, Rhab-
bdth, 'Pap^iv, Rhabbdn. The full name is "^D? n?") ITS? , rabbalh b'ne ''ammon; -fj S.Kpa Tdv nidi' ' kixixuv, he dkra ion hiiion Ammon, 'Pa/3(3dS vluiv ' Xiiiuiiv, Rhahbdth hu.ion Amm6n, "Rabbah of the children of Amnion"): This alone of the cities of the Ammonites is mentioned in Scripture, so we may take
or the 14th cent. BC, though even
2. Meaning before 'Rame,ses I the name occurs as
of Name that of a brother of Horemhib under the XVIIIth Dynasty. The usual
tr "Child of Ra" is grammatically incorrect in Egyp, ami as Ra was an ancient name for the "sun"
2521 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Raama Rabbah
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
Peraea. In the 4th cent. AD, it ranked with Bostra and Gerasa as one of the great fortified cities of Coele-Syria (Ritter, Erdkunde, XV, ii, 11.54 f). It became the seat of a bishop. Abulfeda (1321 AD) says that Rabbah was in ruins at the time of the Moslem conquest.
(Dt 3 11). It lay E. of the territory assigned to Gad (Josh 13 2.5). 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 Aramaean allies, were defeated by the Israelites under Joab, and took refuge in Rabbah. After David's defeat of the Aramaeans 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 is represented by the modern ^Amman, a ruined site with extensive remains, chiefly from Rom times, some 14 miles N.E. of Heshbon, and about 22 miles E. of the .lordan. It Ues on the northern bank of WMy Am,man, 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 S 12 27. Ancient Rabbah may have stood on the hill now occupied by the citadel, a position easy of defence because of its precipitous sides. The outer walls of
Ruins at '.dtmmfln—Facade of Theatee.
Rabbah. It was during this siege that Uriah the Hittite by David's orders was exposed "in the forefront of the hottest battle" (2 S 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 S 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
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 N., whence probably it drew its watersupply. This may be the passage mentioned in the account of the capture of the city by Antiochus.
of Melcom, the god of the Ammonites. Such of the inhabitants as survived he treated with great severity (2 S 12 26-31; 1 Ch 20 Iff). In the utterances of the prophets against Ammon, Rabbah stands for the people, as their most impor-
tant, or perhaps their only important, city (Jer 49
2.3; Ezk21 20; 25 5; Ami 14). Jer 49 4 speaks
of the "flowing valley"—a reference perhaps to the abundance of water and fruitfulness—and the treas-
ures in which she gloried. Ezk 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 Jerus 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 (28.5247 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). Jos {BJ, III, iii, 3) names it as lying E. of
Rabbi Rachel THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2522
cannot be earlier than the 7th, and are perhaps as late as the Uth cent.; and we have thus relics of every building epoch except the Crusading, of which there appears to be no indication."
and all the chief officers of the king of Babylon" (39 13). Walter G. Clippingek
RAB-SARIS, rab'sa-ris (Di"lD"n"!, rab/i-jori?)
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.
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, sarl^, is the title for eunuch or chamberlain. The tr then would be chief eunuch or the chief of the eunuchs (or chamberlains).
(2) (nann, ha-rahbah; B, S(^(?7,/3a, Soihebd, A,
'A^e/3/3a, Arebbd): An unidentified city of Judah named along with Kiriath-j earim (Josh 15 (30). W. EWING RABBI, rab'i, rab'i (^3"), rabbi; papp£, rhabbi, or pa(3pe£, rhabbel) : A term used by the Jews of their religious teachers as a title of respect, from 3T, rabh, "great,"' so "my great one" (cf Lat magister), once of masters of slaves, but later of teachers (Mt 23 7); therefore tr"' by 5i5dcr/caXos, diddskalos, "teacher" (Mt 23 8; Jn 1 38; cf ver 49). In AV frequently rendered "Master" (Mt 26 25.49; Mk 9 5; 11 21; 14 45; Jn 4 31; 9 2; 11 8). John the Baptist (Jn 3 26), as well as Christ, is addressed with the title (Jn 1 49; 6 25), both by disciples and others. Jesus forbade its use among His followers (Mt 23 8). Later (Galilean) form of same, Rabboni (q.v.). For Rabbinical literature see Talmud. Edward Bagby Pollard
The oriental custom was for the king to surround himself with a number of eunuclis, who performed varied kinds of services, both menial and dignified. They usuaUy 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 t, 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 Jerus. The passage would be tr"* 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 K 18 17). Again, it refers to a Babylonian whose real name was Sarsechim, who with the other Bab princes sat in the middle gate during the capture of Jerus. This event is described as having occm'red in the 11th year of Zedekiah, king of Judah (Jer 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 (Jer 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,"
RABBITH, rab'ith (n^Sin , ha-rabbith; B, Aa(3€ipwv, Dabeiron, A, 'Pappcie, Rhabboth): A town in the territory of Issachar (Josh 19 20) which is probably represented today by Raba, a village in the southern part of the Gilboa range and N. of Ibzak. The ha is, of course, the def. art.
RABBLE, rab"l: This word is not found in AV. RV has it once as the tr of dyopatos, agoraios (ht. "lounger in the market place"), in Acts 17 5, where it replaces "baser sort" of AV. It has the common meaning of an unruly, lawless set who are ready to join a mob.
(2) Sarsechim, the Rab-saris (or chief eunuch), and
(3) Nebushazban, the Rab-saris (or chief eunuch). See also Assyria, X. Walter G. Clippinger
RABBONI, rab-o'ni, rab-o'ni (pappovl, rhabbonl, "my great master" [Mk 10 51]; pappowt [WH -veC], rhabbouni [-net] [3n 2Q 16]). See Rabbi.
RABSHAKEH, rab'sha-ke, rab-sha'ke (npfflai
rabhshakeh): A compound word, the first part, rabh, indicating "head" or "chief" (see Rab-mag; Rab-saris). The second part, which in the Aram., 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. R. was one of the officers sent by Sennacherib, the king of Assyria, with the Tartan and the Rabsaris to demand the surrender of Jerus, which was under siege by the AssjT army (2 K 18 17.19.26.27. 28.37; 19 4,8; Isa 36 2.4.11.12.13.22.; 37 4.8). The three officers named went from Lachish to Jerus 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. R. 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 Jeh 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
RAB-MAG, rab'mag {Va-^-^ , rabh-magh ; LXX as proper noun, 'Papa|xii9, Rhabamdth) : The name of one of the Bab princes who were present at the destruction of Jerus by Nebuchadnezzar, during the reign of Zedekiah, king of Judah (Jer 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, 7yiaijh, was the designation among the Medes, Persians and Babylonians for priests and wise men. Its original significance was "great" or "powerful"; Gr fiiyas, megas, Lat magis, magnus. The first syllable, rabh, expresses practically the same idea, that of greatne.ss, or abundance in size, quantity, or power. Thus it might be interpreted the "allwi.se" 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," tr"" fully, "Nergal-sharezer the chief prince or magician." See Nebgal-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" (Jer 39 3); and "so Nebuzaradari the captain of the guard sent, and Nebushazban, [the] Rab-saris, and Nergal-sharezer, [the] Rab-mag,
2523 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Rabbi Rachel
to Hezekiah and surrender to him. The people, however,^ true to the command of Hezekiah (2 K 18 36), "held their peace, and answered him not a word. Afterward R. returned and "found the kmg of Assyria warring against Libnah" (2 K 19 8). From this description it is interred that R. was a man of considerable literary attainment, being atole,m 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.
probable that he would overlook the place in his good fortune (AV "Rachal"). Nathan Isaacs
RACE, i;as (f11^ , merog; &.yiv, agon, Spifios, dromos). See Games, I, 2; II, 3.
RACES, ras'iz. See Table of Nations.
RACHAB, ra'kab ("Paxap, Rhachdb): AV; Gr form of "Rahab" (thus Mt 1 5 RV).
Walter G. Clippinger RACA, ra'ka, ra-ka' (paKd, rhakd, WH with codd. K^BE, etc; paxa, rhachd, Tisch. with N* D; Aram. ^R"^"l, rekd', from p^"!, relf, "empty"): Vain or worthless fellow; a term of contempt used by the Jews in the time of Christ. In the Bible, it occurs in Mt 5 22 only, but John Lightfoot gives a number of instances of the use of the word by Jewish writers {Hor. Heb., ed by Gandell, Oxford, 1859, II, 108). Chrysostom (who was acquainted with Syr as spoken in the neighborhood of Antioch) says it was equivalent to the Gr tv, su, "thou," used contemptuously instead of a man's name. Jerome rendered
RACHAL, ra'kal. See Racal.
RACHEL, ra'chel (briT, rdhel, "ewe"; 'Pax^X, /JAac/ia [Gen 29 6; Jer 31 15, AV "Rahel")): An an-
cestress of Israel, wife of Jacob, mother 1. Biogof Joseph and Benjamin. Rachel was raphy the younger daughter of Laban, the Aramaean, 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 Gen 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 (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 (29 21-29). To her great dismay "Rachel was barren" (Gen 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 (16 2 ff) ; she bade Jacob take her handmaid Bilhah, as a concubine, to "obtain children by her" (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 loveapples of her son Reuben, but all to no avail (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 (30 22-24)
it inanis aul vacuus absque cerebro. It is generally explained as expressing contempt for a man's intellectual capacity (="you simpleton!"), while iMup^, more (tr'' "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 feehng of anger (dpyi^SiJievos, orgizdmenos), to be punished by the local or provincial court (xij Kpit^ei,
It krisei, "the judgment"); (2) anger breaking forth into an expression of scorn (Raca), to be punished by the Sanhedrin (t$ (TwtSpitp^ td sunedrlo, "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 Eng. and Ger. 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 {EB, 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 in.sulting epithets as a supreme offence 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" (Lk 24 25, dvhriToi, andeloi, practically equivalent to Raca,, as is also James's expression, "O vain man," Jas 2 20). D. MiALL Edwards RACAL, ra'kal P?"7, rdkhdl, "trader"): A
Some years after this, when Jacob fied from Laban with his wives, the episode of the theft of the teraphim of Laban by Rachel, related in 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 conceaUng them from Laban, Jacob
later, upon discovering them, had them put away (35 2-4). In spite of all, she continued to be the favorite of Jacob, as is clearly evidenced by 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 Bon, Benjamin, and died (35 16 ff). In a marked manner Rachel's character shows the
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
traits of her family, cunning and covetousness, so
evident in Laban, Rebekah and Jacob.
2. CharThough a beUever in the true God acter (30 6.8.22), she was yet given to the superstitions of her country, the worshipping of the teraphim, etc (31 19). The futility
spoils (1 S 30 29). The LXX reading "Carmel" has been adopted, by many, because of the simi-
larity of the words in Heb (5DT and b'QID) and because there was a Carmel in the neighborhood of Hebron (Josh 15 55; 1 S 15 12), which figures
of her efforts in resorting to self-help and super-
stitious expedients, the love and stronger faith of her husband (35 2-4), were the providential means
in the story of David's adventures when pursued by Saul (1 S 25) in a manner that makes it im-
of purifying her character. Her memory lived on
Raddai Rain THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2524
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 (bnn rTl3f5 fl?^'?, maQgebheth k'bhuratk rahel): In Gen 35 20 we read: "Jacob set up a pillar upon her grave: the same is the
--' '
2525 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Raddai Rain
Jahan-gusha Yaqut; Justi, Iranisches Namenbuch; E. G. Browne, Literary Hist of Persia: modern travelers.
instead of zandh, "to be a harlot," has been preferred by some of the commentators.
W. St. Clair Tisdall RAGUEL, ra-gu'el ('Pavou^X, RhagouU): "The friend of God," of Ecbatana, the husband of Edna, father of Sarah, and father-in-law of Tobias (Tob 3 7.17; 6 10; 7 2f; 14 12). In 7 2 he is called cousin of Tobit, and in Tob 6 10 AV he is erroneously represented as "cousin" of Tobias = "kinsman" in RV. In En 20 4 Raguel appears as one of the archangels, perhaps by confusion for Raphael
(2) ('Pixa/3, Rhdchah): Jos, Ant, V, 1, 2, 7, so spells the name of (1) (LXX and NT contra). "The wife of Salmon and mother of Booz (Boaz) according to the genealogy in Mt 1 5. Query, whether there was a tradition identifying (1) and (2); see Lightfoot, Horae Heb on Mt 1 5.
(3) (3nT, rahabh, lit. "storm," "arrogance"): A mythical sea-monster, probably referred to in several passages where the word is tr"' as a common noun "pride" (Job 9 13), "the proud" (Job 26 12; cf Ps 89 10) . It is used in parallelism with tannin, "the dragon" (Isa 51 9). It is most familiar as an emblem of Egypt, 'the boaster that sitteth still' (Isa 30 7; Ps 87 4; cf 89 10). The Talm in Babha' Bathra' speaks of rahabh as sar ha-yam, "master of the sea." See also Astronomy.
(Tob 3 17). Another form of the name is Reuel
(q.v.).
RAGUEL, ra-gu'el, rag'a-el (bSWl, r"u'el; LXX RhagouU) : The Midianite hothen, i.e. either father-in-law or brother-in-law of Moses (Nu 10 29 AV, RV "Reuel"), the father of Hobab, called a Ken-
ite, who is likewise described as a hothen of Moses (Jgs 4 11). See Relationships, Family. Moses' wife's father is called r^'u'cHn Ex 2 ISwhereLucian reads "lothor" and EV "Reuel," which transliteration is adopted in RV in Nu 10 29 also. In other passages the hothen of Moses is called "Jether" or "Jethro." Among the harmonizations suggested the following are worthy of consideration : (a) that
Nathan Isaacs RAHAM, ra'ham (Dn"! , raham, "pity," "love"): Son of Shema, and father of Jorkeam (1 Ch 2 44).
RAHEL, ra'hel (Jer 31 15 AV). See Rachel.
RAID, rad (1 S 27 10). See War, 3.
all are names or perhaps titles of one man (Rashi)
RAIL, ral, RAILING, ral'ing, RAILER, ral'er: To "rail" on (in modern usage "against") anyone
(5) 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 Ex 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 E and Reuel as that in J and JE. See also Reuel. Nathan Isaacs
is to use insolent or reproachful language toward one. It occurs in the OT as the tr of D'^n , haraph
(2 Ch 32 17, "letters to rail on Jeh"), and of t3i?
, Ht (1 S 25 14, of Nabal, "he railed at them," ERV "flew upon them," m "railed on"). In the NT "to rail" is the tr of ^'Ka.acp-qixita, blasphemed (Mk 15 29; Lk 23 39; "railing," 1 Tim 6 4; 2 Pet 2 11; Jude ver 9). The word loidoria, rendered "railing" in 1 Pet 3 9 AV, is in RV "revihng," and loldoros, "railer," in 1 Cor 5 11 is in RV "reviler." See also Raca. W. L. Walker
RAHAB, ra'hab:
(1) (3nn , rahabh, "broad"; in Jos, Ant, V, i,
2, 7, 'Pa'xa/3, Rhdchah; He 11 31 and Jas 2 25, 'Pda^, Rhdab): A zondh, that is either a "harlot,"
RAIMENT, ra'ment. See Dress.
or, according to some, an "innkeeper" in Jericho (LXX irbprn, pome, "harlot"). The two spies sent by Joshua from Shittim came into her house and lodged there (Josh 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
RAIMENT, SOFT (H.a\aK6s,ma;afc(5.s): In Mt 11 8 EV, 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 Lk 7 25 [|. 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
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 Jeh your God, he is God in heaven above, and on earth beneath"—and asked that the men promise to
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).
spare her father, mother, brothers and sisters, and
Geo. B. Eager
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
RAIN, ran ("lUp , matar, Arab. Jax, malar,
"rain," Oip.?, geshem, "heavy rain," rT1113 , moreh,
, yoreh, "former
"early rain," iTl'T'
1. Waterrain," iB'lpb'O , malkosh, "latter rain"; Supply in ppix<"i brecho, ierds, huetds) : In Egypt and Egypt there is little or no rainfall, the Palestine water for vegetation being supplied
escape (Josh 2 1-24). True to their promise, the
Israelites under Joshua spared Rahab and her family
(Josh 6 16 ff AV) ; "And," says the author of
Josh, "she dwelleth in Israel even unto this day. Her story appealed strongly to the imagination
in great abundance by the river
Nile; but in Syria and Pal there are no large rivers, and the people have to depend entirely on the fall
of the people of later times. He 11 31 speaks of
her as having been saved by faith; James, on the
of rain for water for themselves, their animals and
other hand, in demonstrating that a man is justified
their fields. The children of Israel when in Egypt were promised by Jeh a land which "drinketh water of the rain of heaven" (Dt 11 11). Springs and fountains are found in most of the valleys, but
by works and not by faith only, curiously chooses
the same example (Jas 2 25). Jewish tradition
has been kindly disposed toward Rahab ; one hy-
pothesis goes so far as to make her the wife of
the flow of the springs depends directly on the fall
Joshua himself (Jew Enc, s.v.). Naturally then
of rain or snow in the mountains.
the other tr of zonah, deriving it from zun, "to feed,
Rain Ramah THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2526
The cultivation of the land in Pal is practically dry farming in most of the districts, but even then
some water is necessary, so that there
2. Impormay be moisture in the soil. In the tance of summer months there is no rain, so Rain in that the rains of the spring and fall Season 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 sniall 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. Pal ayid Its
Transformation. The promise of prosperity is given in the assurance of "rain in due season" (Lev 26 4AV). The withholding of rain according to the prophecy of EUjah (1 K 17 1) caused the mountain streams to dry up (1 K 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 K 17 12), and the animals were perishing (1 K 18 5). Pal 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
3. Amount of rainfall in different years, but a of Rainfall great variation in different parts of the country. The amount of rain on tile western slopes is comparable with that in England and America, varying from 25 to 40 in. per annum, but it falls mostly in the four winter months, when the downpour is often very heavy, giving oftentimes from 12 to 16 in. in a month. On the eastern slopes it is much less, varying from 8 to 20 in. per annum. The highest amount faUs in the mountains of Lebanon where it averages about 50 in. In Beirut the yearly average is 35.87 in. As we go S. from Syria, the amount decreases (Haifa 27.75 JaCFa 22.39, Gaza 17.61), while in the Sinaitic Peninsula there is little or none. Going from W. to E. the change is much more sudden, owing to the mountains which stop the clouds. In Damascus the average is less than 10 in. In Jems the average for 50 years is 26. 16 in., and the range is from 13.39 in 1870 to 41 .62 In 1897. The yearly records as given by J. Glaisher and A. Datzi in PEFQ from 1861 to 1910, 60 years, are given in the accompanying table.
RAINFALL IN JERUSALEM IN INCHES
2527 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Rain Kamah
RAINBOW, ran 'bo (f11B|? , besheth, tr-i "a bow";
siders that the Heb words are a corruption of 'Asherim Skudhammanim ("sun.ima.ges"). Cf Isa 17
Ipis, Iris, "rainbow"): As most of the rainfall in Pal 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 Heb kesheth is the ordinary word for a bow, there being no special word for rainbow.
8; 27 9. In other passages "cakes" stands alone without "rai.sins," but the tr "cakes of raisins" is given in 2 S 6 19; 1 Ch 16 3; Cant 2 5 (AV "flagons"); Isa 16 7 m "foundations." Raisins are today, as of old, prepared in considerable quantities in Pal, e.sp. at es-Sall, E. of the Jordan. The bunches of grapes are dipped in a strong solution of potash before being dried.
E. W. G. Masterman RAKEM, ra'kem (Dl?"! , rakem, the pausal form
The interpretation of the significance of the bow in the sky is given at the close of the story of the
of DJ31 , rekem) : The eponym of a clan of Machir
flood, where it is called "the token of the covenant" of Jeh with Noah that there should be no more flood
(1 Ch'7 16). See Rekem.
"Idoset my bowin thecloud, .... and the waters
RAKKATH, rak'ath (np.l , rakhilh; B, 'rinaea-
shall no more become a flood to destroy all flesh"
(Gen 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" (Ezk 1
8aK^6, Omaihadaketh, A, 'P«KKde, Rhekkdlh): The Gr 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 (Josh 19 35), It is named be.- tween Hammath and Chinnereth. Hammath is
identified with the hot baths to the S. of Tiberias. There are traces of ancient fortifications here. The rabbis think that Tiberias was built on the site
28). The rainbow forms a striking part of the vision in Rev 4 3: "And there was a rainbow round about the throne." Alfred H. Joy
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, Giog. du Talm, 208).
RAISE, raz: "To raise" in the OT is most frequently the tr of the Hiphil form of Qlp , kum, "to cause to arise," e.g. raising up seed (Gen 38 8), a prophet (Dt 18 18), judges (Jgs 2 16.18), etc;
W. EwiNG RAKKON, rak'on ("Ip'iri, ha-rakkon; 'IcpaKiuv,
also of I^J', 'ur, "to awake," "stir up" (Ezr 1 5 AV; Isa 41 2, etc), with other words. In the NT the chief words are iyeipa, egelro, "to awaken," "arouse" (Mt 3 9; Lk 1 69; 3 8, etc),_ frequently
Hierdkon). See Me-Jabkon.
RAM, ram (D"J , rmn, "high," "exalted"):
(1) An ancestor of David (Ruth 4 19 [' Appiv, Arrdn]; Mt 1 3.4 ['ApdM, Ardm]); in 1 Ch 2 9 he is called the "brother," but in ver 25, the "son of Jerahmeel" (cf ver 27). Ram as the son of Hezron appears more likely than Ram the son of Jerahmeel,
of raising the dead; and avicrTiitiL, anistemi (Mt 22
24; Jn 6 39, etc; Acts 2 24 [30 AV], etc), with compounds of the former. Among the RV changes may be noted, "to stir the fire" for "from raising"
(Hos 7 4); "raiseth high his gate" for "exalteth
since, according to the narratives of 1 and 2 S, David cannot have been a Jerahmeelite.
his gate" (Prov 17 19); ARV, "can it be raised from the roots thereof" for "pluck it up by the
(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
roots thereof" (Ezk 17 9 AV and ERV)^ "raised up" for "rise again" (Mt 20 19; cf Mt 26 32; Rom 8 34; Col 3 1). W. L. Walker
of the Elihu speeches, or whether it is that of some obscure Arab tribe. In Gen 22 21 Aram is a nephew of Buz (cf Elihu the Buzite), and the con-
RAISIN-CAKES, ra'z'n-kaks: RV gives this
rendering for AV "foundations" in Isa 16 7 (Heb
jecture 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 (X) has been changed by a scribal error into h (H) is more acceptable. Rashi, the rabbinical commentator, takes the quaint position that Ram is
'ikhishah from 'ashash, "to found," "make firm,"
"press"). The trade in these would cease through
the desolation of the vineyards. For AV "flagons of wine" in Hos 3 1, RV gives "cakes of raisins," such as were offered to the gods of the land, the
givers of the grape (cf Cant 2 5). See next article.
identical with Abraham. Horace J. Wolf
RAISINS, ra'z'nz: (1) D"'p^T3? , Qimmukim; irra-
RAM, ram: (1) The ordinary word is 5''S , 'ayil,
(pldes, slaphldes, tr^ "dried grapes," Nu 6 3; mentioned in all other references as a portable
which is remarkably near to b^'X , 'ayyal, "deer"
(cf Lat caper, capra, "goat," and capreolus, "wild goat" or "roe-buck"; also Gr Sop/cds, dorkds, "roe-buck" or "gazelle"). (2) "I?"?
food for a march or journey. Abigail supplied David with "a hundred clusters of rai.sins," among
other things, in the wilderness of Paran (1 S 25
> d'khdr, lit. "male" (Ezr 6 9.17; 7 17). (3) 13, kar, "bat-
18); David gave two clusters of raisins to a
starving Egyp slave of the Amalekites at Besor
tering ram" (Ezk 4 2; 21 22); elsewhere "lamb" (Dt 32 14, etc). (4) l^H? , 'alludh, properly "he-
(30 12); raisins formed part of the provision brought to David at Hebron for his army (1 Ch
goat" ("ram," Gen 31 10.12 AV). See Sheep.
12 40); Ziba supplied David, when flying from Absalom, with a hundred clusters of raisins (2 S
RAM, BATTERING. See Siege.
16 1). (2) riTp'^lBX, 'as/iwAa/i, something "pressed
RAMA, ra'ma ("Paixa, /^/lamd) : AV; Gr form of Ramah (q.v.) (Mt 2 18).
together," hence & "cake." In Hos 3 1, mention
is made of O"^??? "'T!?''!?!* , 'ashishe 'anahhim (t^/x-
jiara fierd. a-ra^ldos, pemmata metd staphidos),
RAMAH, ra'ma (Hiann , ha-rdindh, without the
"cakes of raisins": "Jeh loveth the children of
def . art. only in Neh 11 '33; Jer 31 15): The name denotes height, from root UT\,.rum, "to be high," and the towns to which it applied seem all to have stood on elevated sites.
Israel, though they turn unto other gods, and love [m "or them that love"] cakes of raisins." These
are supposed to have been cakes of dried, com-
pressed grapes offered to false gods. Gratz con-
Ramah Ramoth-Gilead THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2528
(1) B, 'Apa-^X, Arael, A, 'Pa/id, Rhamd: A fenced city in the lot assigned to Naphtali (Josh 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 Safed to the coast, about 8 miles W.S.W. of that city. To the N. rises the mountain range which forms the southern boundary of Upper Galilee. In the valley to the S. 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.
guided by his servant, Saul first made the acquaintance of Samuel (9 6.10), where there was a high place (ver 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 (26 1; 28 3). In 1 Mace 11 34 it is named as one of the three toparohies along with Aphaerema and Lydda, which were added to Judaea from the country of Samaria in 145 BC. Onom places it near Diospolis (Euseb.) in the district of 'Tlmnah (Jerome).
(2) "Paixa, Rhamd: A city that is mentioned only once, on the boundary of Asher (Josh 19 29). The line of the boundary cannot be followed with certainty; but perhaps we may identify Ramah with the modern Rdmiyeh, a village situated on a
There are two serious rivals for the honor of representing the ancient Ramah. (a) Beit Rlma, a village occupying a height 13 miles E.N.E. of Lydda (Diospolis), 12 miles W. of Shiloh, and about the same distance N.W. of Bethel. This identification has the support of G. A. Smith {HGHL,
hill which rises in the midst of a hollow, some 13 miles S.E. of Tjtc, and 12 miles E. of the Ladder of Tyre. To the S.W. 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 W. is the high hill BelSt, with ancient ruins, and remains of a temple of which several columns are still in situ.
254), and Buhl {GAP, 170). (6) Ramallah, a large and prosperous village occupying a lofty position with ancient remains. It commands a wide prospect, esp. to the W. It lies about 8 miles N. of Jerus, 3 W. of Bethel, and 12 S.W. 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 Bib. data.
(3) B, "Paij.d, Rhamd, A, 'Iati,d, lamd, and other forms: A city in the territory of Benjamin named between Gibeon and Beeroth (Josh 18 25). The Levite thought of it as a possible resting-place for himself and his concubine on their northward journey (Jgs 19 13). The palm tree of Deborah was between this and Bethel (Jgs 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 Baasha had collected, and with them fortified against him Geba of Benjamin and Mizpah (1 K 15 17; 2 Ch 16
Claims have also been advanced on behalf of Ramleh, a village 2 miles S.W. 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 Samwll, which more probably represents the ancient Mizpah (q.v.).
(5) Ramah of the South, AV "Ramath of the South": Ramath is the construct form of Ramah (Josh 19 8) (335 n^t*"?, ra'math neghehh; BoMeS Kara Xi/Sa, Bdmeth katd liba). A city in that part of the territory of Judah which was allotted to Simeon.
5). Here the captain of Nebuchadnezzar's guard released Jeremiah after he had been carried in bonds from Jerus (Jer 40 1). It figures in Isaiah's picture of the Assyrians' approach (10 29). It is named by Hosea in connection with Gibeah (5 8), and
It stands here in apposition to Baalath-beer, and is probably a second name for the same place. It seema to correspond also with "Ramoth [pi.] of the South" (1 S 30 27), a place to which David sent a share of the spoil taken from the Amalekites. In this passage LXX retains the sing, form, Rhamd ndtou. Identification has been suggested with Kubbet el-Baul about 37 miles S. of Hebron; and with Kurnub a little farther S. There is no substantial ground for either identification.
is mentioned as being reoccupied after the exile (Ezr 2 26; Neh 7 30). It was near the traditional tomb of Rachel (Jer 31 15; cf 1 S 10 2; Mt 2 18, AV "Rama").
From the passages cited we gather that Ramah lay some distance to the N. of Gibeah, and not far from Gibeon and Beeroth. The first is identified with Tell el-Fcd, about 3 miles N. of Jerus. Two miles farther N. is er-Ram. Gibeon {el-Jih) is about 3 miles W. of er-Ram, and Beeroth {elBireh) is about 4 miles to the N. Onom places Ramah 6 Rom miles N. of Jerus; while Jos (Ant, VIII, xii, 3) says it lay 40 furlongs from the city. All this points definitely to identification with erRam. The modern village crowns a high limestone
(6) B, "PeiJ.fj.ti6, Rhemmoth, A, 'Vafj.di9, Rhamoth: Ramah in 2 K 8 29; 2 Ch 22 6, is a contraction of Ramoth-gilead. W. Ewinq
RAMATH, ra'math, OF THE SOUTH (Josh 19 8 AV). See Ramah, (5).
hill to the S. of the road, a position of great strength. W. of the village is an ancient reservoir. In the hill are cisterns, and a good well to the S.
RAMATH-LEHI, ra'math-le'hl (Tib niOn , ramath lehl, "the hill" or "height of Lehi"; 'Ava(pe(ris o-iaYovos, 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 Philis (Jgs 15 17). LXX seems to have supposed that the name referred to the "heaving" or throwing up of the jaw-bone. The Heb, 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 (Jgs 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 Jaw-bone; Lehi. W. Ewing
(4) ' kpaixaBalfj., Aramathaim: The home of Elkanah and Hannah, and the birthplace of Samuel (1 S 1 19; 2 11, etc). In 1 S 1 1 it is called "Ramathaim-zophim" (D''B13Z D'^rTQ'in
, ha^rdmathaymi-gophlm) . The phrase as it stands is grammatically incorrect, and suggests tampering with the text. It might possibly be tr"' "Ramathaim of the Zuphiles." 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.
2529 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Ramah Ramoth-Gilead
RAMATH-MIZPEH, ra'mat,h-miz'pe (n^T nSJ/Qn , ramalh ha-miQpeh; B, 'ApaPol)9 Karot tt]v
the discouragement of Micaiah, the ro.val 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 K 22 1-40; 2 Ch 18). 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 K 8 28 ff; 2 Ch 22 5f). During the king's absence from the camp at Ramoth-gilead Jehu was there anointed king of Israel by Elisha (2 K 9 1 ff
Ma(r<rt](j)a, Arabolh kald Itn Massephd, A, Pa|j.w9 .... Ma(r<j>a, Rhamolh .... Masphd) : A place mentioned in Josh 13 26 in a statement of the boundary of Gad, between Heshbon and Betonim. It may possibly be identical with Mizpah, (1).
RAMATHAIM, ra-ma-tha'im (1 Mace 11 34; AV Ramathem, ram'a-themj. See Ramah, (4).
2 Ch 22 7). He proved a swift instrument of vengeance against the doomed house of Ahab. According to Jos (Ant, IX, vi, 1) the city was taken before Joram's departure. This is confirmed by 2 K 9 14 ff. The place is not mentioned again, unless, indeed, it be identical with "Mizpeh" in 1 Mace 5 35. It is just possible that Ramoth-gilead corresponds to Mizpah, (1), and to Ramath-mizpeh. The spot where Laban and Jacob
RAMATHAIM-ZOPHIM, ra-ma-tha'im-zo'fim. See Ramah, (4).
RAMATHITE, ra'math-it CPann , ha-ramalhl; B, 6 Ik "Pa.-i\K, ho ek Rhael, A, 6 'Pa|ia9aios, ho Rhamathaios) : So Shimei is called who was set by David over the vineyards (1 Ch 27 27). There is nothing to show to which Ramah he belonged.
RAMESES, ram'6-sez, ra-me'sez. See Raamses.
2. Identiparted is called both Galeed and fication Mizpah. Ramath may become Ramoth, as we see in the case of Ramah of the South.
RAMIAH, ra-ml'a (n^UT , ramyah, "Jeh hath loosened" or "Jeh is high"): One of the Israelites,
Merrill identifies the city with Jerash, the splendid ruins of which lie in Wddy ed-Deir, N. of the Jabbok. He quotes the Bab Talm (Makkoth 96) as placing the Cities of Refuge in pairs, so that those on the E. of the Jordan are opposite those on the W. Shechem, being the middle one of the three W. of the Jordan, should have Ramoth-gilead nearly opposite to it on the E., and this would place its site at Gerasa, the modern Jerash (HDB, s.v.). But the words of the Talm must not be interpreted too strictly. It seems very probable that Golan lay far S. of a line drawn due E. from Kedes (Kedesh-naphtali). No remains have been discovered at Jerash older than Gr-Rom times, although the presence of a fine perennial spring makes occupation in antiquity probable. The place could be approached by chariots along Wddy ''Ajlun, and the country adjoining was not unsuitable for chariot evolutions.
of the sons of Parosh, mentioned in the register of those who had offended in the matter of foreign marriages (Ezr 10 25). The form of the name in
1 Esd (9 26), "Hiermas," presupposes a Heb form y^remyah or possibly 2/'rm''!/a/i"= "Jeremiah."
RAMOTH, ra'moth:
(1) niliST, ra'moth; v 'Pa/iwfl, he Rhamolh: A
city in the territory of Issachar assigned to the Gershonite Levites (1 Ch 6 73), mentioned between Daberath and Anem. It seems to correspond to "Remeth" in Josh 19 21, and to "Jarmuth" in 21 29, and is possibly identical with er-Rameh about 11 miles S.W. of Jenm.
(2) Ramoth of the South. See Ramah, (5).
(3) Ramoth in Gilead. See Ramoth-gilead.
RAMOTH, ra'moth (ni^T , ramoth, K=re for yremoth [Ezr 10 29 AV); RVm Knhlbh makes the name similar to those in vs 26.27): One of the offenders in the matter of foreign marriages. ERV and ARV, adopting KHhibh, read Jeremoth
Conder and others have suggested Reimun, an ancient site to the W. of Jerash. The absence of any source of good water-supply is practically fatal to this identification. Buhl (GAP, 261 ff) favors el-JiVdd, a ruined site on a hill S. of the Jabbok; see Gilead, (1). Eusebius and Jerome (Onom,
(q.v.)-
RAMOTH (Job 28 18 AVm). See Stones, Pre-
s.v.) contradict each other, the former placing Ramoth-gilead 15 miles W., and the latter 15 miles E. of Philadelphia. It is clear, however, that this
cious.
RAMOTH-GILEAD, ra'moth-gil'6-ad (nbn
is a mere slip on Jerome's part, as both say it is near the Jabbok. Many have identified it with
nyba , ramoth gil'adh; B, "P6(i|jid9 TaXadS, Rhemmdth
es-Salt, which is indeed 15 miles W. of 'Amman (Philadelphia), but it is 10 miles S. 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 Rev. G. A. Cooke in Driver's Dt, XX.
Gaiadd, A, 'Pa|i(ii69, Rhammoth, and other forms) A great and strong city E. of the Jordan in the terri-
tory of Gad, which played an important part in
the wars of Israel. It is first mentioned in con-
nection with the appointment of the Cities of Refuge
(Dt 4 43; Josh 20 8). It was assigned to the Merarite Levites (Josh 21 38; 1 Ch 6 80). In
In suggesting these sites sufficient attention has not been given to what is said in 1 K 4. 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 N. of Mahanaim must be sought. Guthe would find it at er-Remtheh, on the pilgrim road, about 10 miles S. of Mezerib (cf HGHL, 586
these four pa.ssages it is called "Ramoth in Gilead"
(nybaa 'l, ramoth ba-gil'ddh). This form is given
wrongly by AV in 1 K 22 3. In all other places
the form "Ramoth-gilead" is used.
Here Ben-geber was placed in charge of one
of Solomon's administrative districts (1 K 4 13), which included Havvoth-jair and "the
ff). Cheyne's suggestion of Sidkhad, away on the crest of the mountain of Bashan, is out of the question. Rev. Caleb Hauser (PEFS, 1906 304 f) argues in favor of Beit Ras, over 1 1 miles S.E. of Gadara, a position commanding all Northern Gilead and as favorably situated as Jerash for chariot warfare and communication with the W. of Jordan.
1. History 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
Rampart Ransom THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2530
and Mark (Mt 20 28; Mk 10 45), and in looking at it we shall be able, by way of illustration, to glance at the OT passages. The
"Here we have the heights of Northern Gilead. Ramoth, Capitolias, and Beit Ran are in their respective languages idiomatic equivalents. It is improbable that a large city like Capitolias should have superseded anything but a very important city of earlier times." We must be content to leave the question open meantime. W. Ewing
1. Usage context refers to the dispute among by Christ 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
RAMPART, ram'part (Lam 2 8; Nah 3 8). See Fortification.
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" (Mk 10
RAM'S HORN. See Music.
45). His ministry, however, was to pass into the great act of sacrifice, of which all other acts of self-
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 esp. desirable (cf He 11 37). Hence the appropriateness of these skins in the covering of the tabernacle (Ex 26 5, etc). See Tabernacle; Dye, Dyeing.
faint reflection—"and to give his life [soul] a ransom for many" (ib). 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 vb.
sacrifice on the part of His people would be but a
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 K 11 8.15 AV
\2 Ch 23 14 (RV "rank"; TTTitp , s'dherah, "row"). Hence "to range" is "to set in a line" (Jth 2 16; 2 Mace 12 20, diatdsso) or "to move in a line" or, simply, "to roam," whence "a ranging bear" (Prov
liio, "to loose," "to set free," is the root, then Iti-
trbn, that which secures the freedom, the payment or forfeit; thence come the cognate vb. lutroo, "to
set free upon payment of a ransom," "to redeem";
28 15;pplp, s/ja/ca;fc, "runtoandfro"). A cooking "range" is a stove on which pots, etc, can be set in a row, but the klrayim (D")"]^?) of Lev 11 35 is a much more primitive affair, composed, probably,
lutrosis, "the actual setting free," "the redemption," and lutrotts, "the redeemer." The favorite NT word for "redemption" is the compound form,
apolutrosis.
The word lutron was common in Gr classical lit., constantly bearing the sense of "ransom price," and
of two plates (klrayim is a dual). In Job 39 8 "range of the mountains" is good modern use, but
was frequently connected with ritual
, ythr, should be pointed yathilr (not y'thur as in MT) and connected with tHr, "search." So translate "He searcheth out the mountains as his pasture." Burton Scott Easton
"in"'
2. OT usage, with sacrifice and expiation. Usage— But for the full explanation of Our the Law Lord's great thought we have to look to the OT usage. The two leading Heb vbs. tr'' in our version by "redeem," are generally rendered in the LXX by lutroo, and derivatives of these words conveying the idea of the actual price paid are tr'' by this very word lutron.
RANK, rank: (1) n^'X , 'orah, 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) HDiya , ma'arakhah, "battle array" (1 Ch 12 38 AV; Vf 1 S 4 16; 17 22.48). See Army.
(1) General cases.—In Ex 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" (AV). The Heb for "sum of money" is kopher, lit. "atonement" (RV "ransom"): the word for "ransom" (RV "redemption") is pidhyon (from pddhah); the LXX renders both by lutron (rather by the pi. form Intra). In Lev 25, among the directions in relation to the Jubilee, we have the provision (ver 23) tliat 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" (ver 24). The Heb is gc'ulldh, a derivative of goal, the LXX lutra. In vs 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 Heb it is again goal that is used with the cognate go el for "kinsman." The last clause rendered in AV, "and himself be able to redeem it" (in RV "and he be waxed rich and find stifllcient to redeem it"), is lit. "and his hand shall acquire and he find sulTicient for its redemption"; LXX has the vb. 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 [lulra] of it." In vs 51.52, in reference to the redemption of tlie Jew sold into slavery, we have twice in the Heb the word g^^ulldh, rendered in Eng. accurately "the price of his redemption"; and by LXX with eqiral accuracy, in both cases, lutra, "the ransom-price." In Lev 27 31 AA^, the phrase "if a man will at all redeem aught of his tithes
RANKS, ranks (irpao-id, -prasid, "a square plot of ground," "a garden-bed"): "They sat down in ranks" (Mk 6 40); the several reclining ranks formed, as it were, separate plots or "garden-beds."
RANSOM, ran'sum (the noun occurs in the
Eng. Bible 12 t [Ex 21 30 AV, "i'^IS , -pidhyon; 30 12; Job 33 24; 36 18; Prov 6 35; 13 8; 21
18; Isa 43 3, ^S3 , kopher; Mt 20 28; Mk 10 45, Xirpov, lutron; 1 Tim 2 6, dvrtXvTpov, antUidron]; the verbal form occurs 4 t [Isa 35 10; Hos 13 14, n-S, pSdhdh; Isa 51 10 AV; Jer 31 11, b^5,,ga'al;
these two Heb vbs. are generally rendered in other passages by the Eng. "redeem"]):
1. Usage by Christ
2. OT Usage—the Law
(1) General Cases
(2) Redemption Money—the Firstborn (3) Connection with .Sacrifice
(4) Typical Reference to the Messiali
3. The Pss and Job
4. Apostohc Teaching
5. To Whom Was the Ransom Paid ?
(1) Not to Satan
(2) To Divine Justice
' is intended to represent the emphatic Heb idiom, "if a man redeeming will redeem," wliich is rendered by LXX edn di lutrdtai lutrO dnthrOpos.
(a) Redemption by Price
(6) Redemption by Power Literature
(2) Redemption money—the firstborn.—But perhaps the most important passage is the law concern-
The supremely important instance is the utterance of the Lord Jesus Christ as reported by Matthew
2531 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Rampart
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 antl, "instead of," and the idea of exchange, equivalence, substitution cannot be removed from it. In Nu 3 45, "Take the Levites instead of all the first-born," the LXX uses anli, which, like the Eng. "instead of," exactly represents the Heb tahath; 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 for-
ing 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 Ex 30 12 (AV), we read "Then shall they give every man a ransom for his soul unto the Lord"—the Heb kopher; the LXX rendering is lutra its psuchis 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 theLevites, recorded in full in Nu 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 Jeh, and invirtue 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 surplusage of the firstborn males. In the LXX account, lutra occurs 4 t, 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 futiire, however faulty might be their conception of the nature of that redemption.