REFERENCE
I NTERNATIONAL
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VOL. 9
R-SYZYGUS
Books For The Ages
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RAAMA
<ra’-a-ma> ([am;[]r”, ra`ma’]): Thus spelled only in <130109>
1 Chronicles 1:9; elsewhere “Raamah” ([hm;[]r”, ra`mah]). A son of Cush and father of Sheba and Dedan (<011007>
Genesis 10:7 = <130109>
1 Chronicles 1:9). In Ezekiel’s lament over Tyre (<262722>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 ([
JRegma>, 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
<ra-a-mi’-a> ([hy;m][“r”, ra`amyah]; Codex Vaticanus [Naamia>, Naamia]; Codex Alexandrinus, [ JReelma>, Rheelma): One of the leading men who returned with Zerubbabel from captivity (<160707>Nehemiah 7:7). In the corresponding passage in <150202>
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.
RAAMSES; RAMESES
<ra-am’-sez>, <ram’-e-sez> (<020111>Exodus 1:11), (<014711>Genesis 47:11;
<021237>Exodus 12:37; <043303>Numbers 33:3,5) ([ssem][]r”, ra`mecec],
[ssem][“r”, ra`amcec]; [ JRamessh~, 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
(<020111>
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 Genesis (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 Deuteronomy 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” (<014711>Genesis 47:11).
C. R. Conder RABBAH
<rab’-a>:
(1) ([hB;r”, rabbah]; [ JRabba>, Rhabba], [JRabba>q, Rhabbath], [ JRabba>n, Rhabban]. The full name is [yneB] tB”r” ˆwOM[“, rabbath bene `ammon]; [hJ a]kra tw~n uiJw~n jAmmw>n, he akra ton huion
Ammon], [ JRabba>q uiJw~n jAmmw>n, 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 (<050311>Deuteronomy 3:11). It lay East of the territory assigned to Gad (<061325>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” (<101115>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” (<101227>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 (<101226>2 Samuel 12:26-31; <132001>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
(<244902>Jeremiah 49:2,3; <262120>Ezekiel 21:20; 25:5; <300101>Amos 1:14). <244904>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. <262121>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 <101227>
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) ([hB;r”h;, ha-rabbah]; Codex Vaticanus [Swqhba~, Sotheba];
Codex Alexandrinus [ jArebba>, Arebba]): An unidentified city of Judah named along with Kiriath-jearim (<061560>Joshua 15:60).
W. Ewing RABBI
<rab’-i>, <rab’-i> ([yBir”, rabbi]; [rJabbi>, rhabbi], or [rJabbei>, rhabbei]): A term used by the Jews of their religious teachers as a title of respect, from [br”, rabh], “great,” so “my great one” (compare Latin magister), once of masters of slaves, but later of teachers (<402307>Matthew 23:7); therefore translated by [dida>skalov, didaskalos], “teacher”
(<402308>Matthew 23:8; <430138>John 1:38; compare 1:49). In the King James
Version frequently rendered “Master” (<402625>Matthew 26:25,49; <410905>Mark 9:5; 11:21; 14:45; <430431>
John 4:31; 9:2; 11:8). John the Baptist (<430326>
John 3:26), as well as Christ, is addressed with the title (<430149>John 1:49; 6:25), both by disciples and others. Jesus forbade its use among His followers
(<402308>Matthew 23:8). Later (Galilean) form of same, RABBONI (which
see).
See TALMUD for Rabbinical literature.
Edward Bagby Pollard RABBITH
<rab’-ith> ([tyBir”h;, ha-rabbith]; Codex Vaticanus [Dabeirw>n, Dabeiron]; Codex Alexandrinus [ JRabbw>q, Rhabboth]): A town in the territory of Issachar (<061920>
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
<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
[ajgorai~ov, agoraios] (literally, “lounger in the market place”), in <441705>
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
<rab-o’-ni>, <rab-o’-ni> ([rJabboni>, rhabboni], “my great master”
(<411051>Mark 10:51); [rJabbouni>, rhabbouni] (Westcott-Hort rhabbounei,
(<432016>
John 20:16)).
See RABBI.
RAB-MAG
<rab’-mag> ([gm;Abr”, rabh-magh];. Septuagint has it as a proper noun, [ JRabama>q, 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 (<243903>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 [me>gav, 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” (<243903>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” (<243913>Jeremiah 39:13).
Walter G. Clippinger RAB-SARIS
<rab’-sa-ris> ([syris;Abr”, 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’ (<121817>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 (<243903>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 (<243913>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).
See also ASSYRIA, X.
Walter G. Clippinger RABSHAKEH
<rab’-sha-ke>, <rab-sha’-ke> ([hqev;b]r”, 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 (<121817>2 Kings 18:17,19,26,27,28,37; 19:4,8; <233602>
Isaiah 36:2,4,11,12,13,22; 37:4,8). 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 (<121836>
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”. (<121908>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
<ra’-ka, <ra-ka’> ([rJaka>, rhaka], Westcott and Hort, The New
Testament in Greek with Codices Sinaiticus (corrected), Vaticanus, Codex E, etc.; [rJaca>, rhacha], Tischendorf with Codices Sinaiticus (original hand) and Bezae; Aramaic [aq;yre, reqa’], from [qyre, 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 <400522>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>, 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 [mwre>, 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 ([ojrgizo>menov, orgizomenos]), to be punished by the local or provincial court ([th~| kri>sei, te krisei], “the judgment”);
(2) anger breaking forth into an expression of scorn (Raca), to be punished by the Sanhedrin ([tw~| sunedri>w|, 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” (<422425>Luke 24:25, [ajno>htoi, anoetoi], practically equivalent to Raca, as is also James’s expression, “O vain man,” <590220>James 2:20).
D. Miall Edwards RACAL
<ra’-kal> ([lk;r;, 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 (<093029>1 Samuel 30:29). The Septuagint reading “Carmel” has been adopted, by many, because of the similarity of the words in Hebrew ([lkr, rakal] and [lmrk, karmel]) and because there was a Carmel in the neighborhood of Hebron (<061555>Joshua 15:55; <091512>
1 Samuel 15:12), which figures in the story of David’s
adventures when pursued by Saul (1 Samuel 25) 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
<ras> ([6wOrme, merox]; [ajgw>n, agon], [dro>mov, dromos]).
See GAMES, I, 2; II, 3.
RACES
<ras’-iz>.
See TABLE OF NATIONS.
RACHAB
<ra’-kab> ([ JRaca>b, Rhachab]): the King James Version; Greek form of
“Rahab” (thus <400105>Matthew 1:5 the Revised Version (British and American)).
RACHAL
<ra’-kal>.
See RACAL.
RACHEL
<ra’-chel> ([ljer;, rachel], “ewe”; [ JRach>l, Rhachel] (<012906>Genesis 29:6;
<243115>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 <012910>
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 (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”
(<012930>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 (16:2 ff); she bade Jacob take her handmaid Bilhah,
as a concubine, to “obtain children by her” (30:3). Daniel 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 (<013014>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 (<013022>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 <013119>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 (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 son, Benjamin, and died (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 (<013006>Genesis 30:6,8,22), she was yet given to the superstitions of her country, the worshipping of the teraphim, etc. (<013119>Genesis 31:19). The futility of her efforts in resorting to self-help and superstitious expedients, the love and stronger faith of her husband
(<013502>Genesis 35:2-4), were the providential means of purifying her
character. Her memory lived on in Israel long after she died. In <080411>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
([ljer; tr”buq] tb,X,m”, matstsebheth qebhurath rachel): In <013520>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 <013516>Genesis 35:16-20; 48:7, points to a place one mile North of Bethlehem and 4 miles from Jerusalem. <400218>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 <091002>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 10 miles North of Jerusalem, at another unknown Ephrath. This location, some believe, is corroborated by <243115>
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 <013519>Genesis 35:19; 48:7, to be an incorrect gloss; but that is a mere assumption lacking sufficient proof.
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
<rad’-a-i>, <ra-da’-i> ([yD”r”, radday], “beating down”(?)): The 5th of the 7 sons of Jesse, father of David, according to <130214>1 Chronicles 2:14 Septuagint, Codex Alexdrinus, “Rhaddai”; Lucian, “Rhedai”; others,
“Zaddai”).
RADIANT
<ra’-di-ant> ([rh”n;, 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
<193405>Psalm 34:5; <236005>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 <236005>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>.
See SNIPS AND BOATS, II, 1, (2).
RAFTER
<raf’-ter> (Song 1:17).
See GALLERY; HOUSE.
RAG
Plural in <202321>Proverbs 23:21, “Drowsiness will clothe a man with rags”
([µy[ir;q], qera’im] “torn garment”; compare <111130>1 Kings 11:30), and figuratively in <236406>Isaiah 64:6 the King James Version, “All our righteousnesses are as filthy rags,” in the sense of “tattered clothing”
([dg,B,, beghedh], the Revised Version (British and American) “garment”).
In <243811>Jeremiah 38:11,12 the American Standard Revised Version translates
[hb;j;s], 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 [jl”m,, melach] (the American Standard Revised Version “worn-out garment”). Both cechabhah and melach mean “worn out.”
RAGAU
<ra’-go> ([ JRagau~, Rhagau] (Westcott-Hort): the King James Version;
Greek form of “Reu” (thus, the Revised Version (British and American))
(<420335>Luke 3:35).
RAGES; RAGAU
<ra’-jez>, <ra’-go>
1. LOCATION:
(“Rages,” Tobit 1:14; 4:1,20; 5:5; 6:9,12; 9:2; “Ragau,” Judith 1:5,15; [ JRagai>, Rhagai], [ JRa>ga, Rhaga], [ JRa>gh, Rhage], [ JRagau>, 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)
<ra-gu’-el>, <rag’-u-el> ([ JRagouh>l, 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).
RAGUEL(2)
<ra-gu’-el>, <rag’-u-el> ([laeW[r], re`u’-el]; Septuagint: Rhagouel): The Midianite chothen, i.e. either father-in-law or brother-in-law of Moses
(<041029>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 (<070411>
Judges 4:11). See RELATIONSHIPS, FAMILY. Moses’ wife’s father is called re`u’el in
<020218>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 <041029>
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 <020218>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).
See also REUEL.
Nathan Isaacs RAHAB
<ra’-hab>:
(1) ([bj;r;, rachabh], “broad”; in Josephus, Ant, V, i, 2, 7, [ JRa>cab, Rhachab]; <581131>Hebrews 11:31 and <590225>James 2:25, [ JRa>ab, Rhaab]): A zonah, that is either a “harlot,” or, according to some, an “innkeeper”
in Jericho; the Septuagint [po>rnh, porne], “harlot”). The two spies sent by Joshua from Shittim came into her house and lodged there
(<060201>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 (<060201>Joshua 2:1- 24). True to their promise, the Israelites under Joshua spared Rahab and her family (<060616>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.
<581131>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 (<590225>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) ( JRa>cab, 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 <400105>Matthew 1:5.
Query, whether there was a tradition identifying (1) and (2); see Lightfoot, Horae Hob on <400105>Matthew 1:5.
(3) ([bh”r”, rahabh], literally, “storm,” “arrogance”): A mythical sea-monster, probably referred to in several passages where the word is translated as a common noun “pride” (<180913>Job 9:13), “the proud”
(<182612>Job 26:12; compare <198910>Psalm 89:10). It is used in parallelism with
tannin, “the dragon” (<235109>
Isaiah 51:9). It is most familiar as an emblem of Egypt, `the boaster that sitteth still’ (<233007>Isaiah 30:7; <198704>Psalm 87:4;
compare 89:10). The Talmud in Babha’ Bathra’ speaks of rahabh as sar ha-yam, “master of the sea.”
See also ASTRONOMY.
Nathan Isaacs RAHAM
<ra’-ham> ([µj”r”, racham], “pity,” “love”): Son of Shema, and father of Jorkeam (<130244>1 Chronicles 2:44).
RAHEL
<ra’-hel> (<243115>Jeremiah 31:15 the King James Version).
See RACHEL.
RAID
<rad> (<092710>1 Samuel 27:10).
See WAR, 3.
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 [tr”j;, charaph] (<143217>2
Chronicles 32:17, “letters to rail on Yahweh”), and of [fy[i, `it] (<092514>
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 [blasfhme>w, blasphemeo] (<411529>Mark 15:29; <422339>Luke 23:39; “railing,” <540604>
1 Timothy 6:4; <610211>
2 Peter 2:11; <650109>
Jude 1:9). The word loidoria, rendered railing” in <600309>1 Peter 3:9 the King James Version, is in the Revised Version (British and American) “reviling,” and loidoros,
“railor,” in <460511>1 Corinthians 5:11 is in the Revised Version (British and American) “reviler.”
See also RACA.
W. L. Walker RAIMENT
<ra’-ment>.
See DRESS.
RAIMENT, SOFT ([malako>v, malakos]): In <401108>
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 <420725>
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
<ran> ([rf;m;, maTar], Arabic maTar, “rain” [µvo,G,, geshem], “heavy rain”
[hr,wOm, moreh], “early rain,” [hr,wOy, yoreh], “former rain,” [vwOql]m”, malqosh], “latter rain”; [bre>cw, brecho], [uJeto>v, 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” (<051111>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” (<032604>Leviticus 26:4 the King James Version). The withholding of rain according to the prophecy of Elijah (<111701>1 Kings 17:1) caused the mountain streams to dry up (<111707>
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 (<111712>1 Kings 17:12), and the animals were perishing (<111805>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.
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 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” (<280603>Hosea 6:3); “They opened their mouth wide as for the latter rain” (<182923>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” (<240524>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”
(<202523>Proverbs 25:23, the King James Version). “Fair weather cometh out of
the north” (<183722>Job 37:22, the King James Version).
5. BIBLICAL USES:
The Psalmist recognizes that the “showers that water the earth” (<197206>
Psalm 72:6) are among the choicest blessings from the hand of Yahweh: “The early rain covereth it with blessings” (<198406>Psalm 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); “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” (<051117>
Deuteronomy 11:17). Too much rain is also a punishment, as witness the flood (<010704>Genesis 7:4) and the plague of rain and hail (<151009>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”
(<052812>Deuteronomy 28:12). Yahweh controls the elements and commands
the rain: “He made a decree for the rain” (<182826>Job 28:26); “For he saith to the snow, Fall thou on the earth; likewise to the shower of rain” (<183706>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 RAINBOW
<ran’-bo> ([tc,q,, qesheth], translated “a bow”; [i+riv, 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” (<010913>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” (<260128>Ezekiel 1:28). The rainbow forms a striking part of the vision in
<660403>Revelation 4:3: “And there was a rainbow round about the throne.”
Alfred H. Joy RAISE
<raz>: “To raise” in the Old Testament is most frequently the translation of the Hiphil form of [µWq, qum], “to cause to arise,” e.g. raising up seed (<013808>
Genesis 38:8), a prophet (<051818>
Deuteronomy 18:18), judges (<070216>
Judges 2:16,18), etc.; also of [rW[, `ur], “to awake,” “stir up” (<150105>Ezra 1:5 the King James Version; <234102>Isaiah 41:2, etc.), with other words. In the New Testament the chief words are [ejgei>rw, egeiro], “to awaken,” “arouse”
(<400309>Matthew 3:9; <420169>Luke 1:69; 3:8, etc.), frequently of raising the dead;
and [ajni>sthmi, anistemi] (<402224>Matthew 22:24; <430639>John 6:39, etc.; <440224>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” (<280704>Hosea 7:4); “raiseth high his gate”
for “exalteth his gate” (<201719>Proverbs 17:19); the American Standard Revised Version, “can it be raised from the roots thereof” for “pluck it up by the roots thereof” (<261709>Ezekiel 17:9 the King James Version and the English Revised Version); “raised up” for “rise again” (<402019>Matthew 20:19;
compare <402632>Matthew 26:32; <450834>Romans 8:34; <510301>Colossians 3:1).
W. L. Walker RAISIN-CAKES
<ra’-z’-n-kaks>: the Revised Version (British and American) gives this rendering for the King James Version “foundations” in <231607>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 <280301>
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 2:5).
See next article.
RAISINS
<ra’-z’-nz>:
(1) [µyqiWMxi, cimmuqim]; [stafi>dev, staphides], translated “dried grapes,” <040603>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 (<092518>
1 Samuel 25:18); David gave two clusters of raisins to a starving Egyptian slave of the Amalekites at Besor (<093012>1 Samuel
30:12); raisins formed part of the provision brought to David at Hebron for his army (<131240>1 Chronicles 12:40); Ziba supplied David, when flying from Absalom, with a hundred clusters of raisins (<101601>
2 Samuel 16:1).
(2) [hv;yvia}, ‘ashishah], something “pressed together,” hence, a
“cake.” In <280301>Hosea 3:1, mention is made of [µybin;[} yveyvia}, ‘ashishe
‘anabhim] ([pe>mmata meta< stafi>dov, 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
<231708>Isaiah 17:8; 27:9. In other passages “cakes” stands alone without
“raisins,” but the translation “cakes of raisins” is given in <100619>2 Samuel 6:19; <131603>1 Chronicles 16:3; Song 2:5 (the King James Version
“flagons”); <231607>
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
<ra’-kem> ([µq,r;, raqem], the pausal form of [µq,r;, reqem]): The eponym of a clan of Machir (<130716>
1 Chronicles 7:16).
See REKEM.
RAKKATH
<rak’-ath> ([tQ”r”, raqqath]; Codex Vaticanus [ jWmaqadake>q, Omathadaketh]; Codex Alexandrinus [ JRekka>q, 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 (<061935>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
<rak’-on> ([ˆwOQr”h;, ha-raqqon]; [ JIera>kwn, Hierakon]).
See ME-JARKON.
RAM (1)
<ram> ([µr;, ram], “high,” “exalted”):
(1) An ancestor of David (<080419>Ruth 4:19 ([ jArra>n, Arran]);
<400103>Matthew 1:3,4 ([ jAra>m, Aram]); in <130209>1 Chronicles 2:9 he is called
the “brother,” but in 2:25, the “son of Jerahmeel” (compare 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 (<183202>
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 <012221>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>:
(1) The ordinary word is [lyia”, ‘ayil], which is remarkably near to [lY;a”, ‘ayyal], “deer” (compare Latin caper, capra, “goat,” and capreolus, “wild goat” or “roe-buck”; also Greek [dorka>v, dorkas],
“roe-buck” or “gazelle”).
(2) [rk;D], dekhar], literally, “male” (<150609>Ezra 6:9,17; 7:17).
(3) [rK”, kar], “battering ram” (<260402>Ezekiel 4:2; 21:22); elsewhere
“lamb” (<053214>Deuteronomy 32:14, etc.).
(4) [dWT[“, `attudh], properly “he-goat” (“ram,” <013110>Genesis 31:10,12 the King James Version).
See SHEEP.
RAM, BATTERING See SIEGE.
RAMA
<ra’-ma> ([ JRama~, Rhama]): the King James Version; Greek form of RAMAH (which see) (<400218>Matthew 2:18).
RAMAH
<ra’-ma> ([hm;r;h;, ha-ramah], without the definite article only in
<161133>
Nehemiah 11:33; <243115>
Jeremiah 31:15): The name denotes height, from root [µWr, rum], “to be high,” and the towns to which it applied seem all to have stood on elevated sites.
(1) Codex Vaticanus [ jArah>l, Arael]; Codex Alexandrinus [ JRama>, Rhama]: A fenced city in the lot assigned to Naphtali (<061936>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) [ JRama~, Rhama]: A city that is mentioned only once, on the boundary of Asher (<061929>
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 [ JRama>, Rhama]; Codex Alexandrinus [ jIama>, Iama], and other forms: A city in the territory of Benjamin named between Gibeon and Beeroth (<061825>
Joshua 18:25). The Levite thought of it as a possible resting-place for himself and his concubine on their northward journey (<071913>Judges 19:13). The palm tree of Deborah was between this and Bethel (<070405>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 (<111517>1 Kings 15:17; <141605>2 Chronicles 16:5). Here the captain of Nebuchadnezzar’s guard released Jeremiah after he had been carried in bonds from Jerusalem (<244001>Jeremiah 40:1). It figures in Isaiah’s picture of the Assyrians’ approach (<231029>Isaiah 10:29). It is named by Hosea in connection with Gibeah (5:8), and is mentioned as being reoccupied after the exile (<150226>Ezra 2:26; <160730>Nehemiah 7:30). It was near the traditional tomb of Rachel (<243115>
Jeremiah 31:15; compare <091002>
1 Samuel 10:2; <400218>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) [ jAramaqai>m, Aramathaim]: The home of Elkanah and Hannah, and the birthplace of Samuel (<090119>
1 Samuel 1:19; 2:11, etc.). In <090101>
1 Samuel 1:1 it is called “Ramathaim-zophim” ([µypiwOx µyit”m;r;h;, 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 Macc 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 (<061908>Joshua 19:8) ([bg,n, tm”ar;, ra’math neghebh]; [Ba>meq kata< li>ba, 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” (<093027>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 [ JRemmw>q, Rhemmoth]; Codex Alexandrinus [ JRamw>q, Rhamoth]: Ramah in <120829>2 Kings 8:29; <142206>2 Chronicles 22:6, is a contraction of Ramoth-gilead.
W. Ewing RAMATHOF THE SOUTH
<ra’-math>, (<061908>Joshua 19:8 the King James Version).
See RAMAU, (5).
