LiTERiTFKE.— D. McC. Turpie, I'he Old Testament in the | ^ew, 186S; C. H. Toy, Quotations in the ^ew Testament, 1SS4 ; F. Johnson, The Quotations of the New Testament from, the Old, 1S97 ; W. Dittmar, Vet. Test, in A'ouo, pt. ii., 1003 (a verj' useful compendium, tlie texts being quoted in full, both in Gr. and Heb.); E. Hlihn, Die alttest. Citate und Revn- niscenzen im.iVeuen res(rtjne/t(, 19U0 (very full) ; F. H. Woods, art. 'Quotations' in HDI'> iv. 184 ff. Cf. also Westcott and Hort, The Sew Testament in Greek, ii. [1882] Appendi.\ ; H. B. Swete, Introd. to XT in Gi-eek, KiOO, p. 381 ff., Apocalypse-,
1907, p. cxx.Nixff. ; Sanday-Headlam. ICC, ' Romans '=, 1902, p. 61 f. ; B. F. Westcott, Hebrews, 1889, p. 67 ff. ; J. B. Mayor, ./am€s3, 1910, p. l.xi.\ff.,./uifc and SPrter, 1907, p. cliiiff. ; R. H. Charles, Book of Enoch, 1893 ('-1912), p. 41 ff., As.^imiilion of Moses, 1S97, p. Ixii ff.. The Testaments of the Twelve Patriarchs,
1908, p. Ixxviiiff., The Apocrypha and Pseudepiffrapha or' t}io Old Testament, 1913, i. 199. 294 (., 626 B., ii. ISO f,; 292, 412'f.
A. R. Gordon.
R
BACE.— See Games.
RAHAB f Pad/3).— Rahab, the harlot {trbpvn) of Jericho, is the heroine of the romantic story told in Jos 2. At the risk of her life she sheltered two Hebrew spies and cunningly contrived their escape, receiving as her reward her own safety and that of her whole house. She is accorded a place in a great roll of the faithful (He 11"), and her case is cited by James (2^) in support of his thesis that one is not ' saved' by faith alone but by faith and works
(cf. F. Weber, Jud. Theol., ed. F. Delitzsch and G. Schnedermann, Leipzig, 1897, p. 332). These high estimates of her are doubtless based on an edifying speech (Jos 2'*"'^), in which she acknowledges that Jahweh has given her land to Israel, and that He is God in heaven above and on earth beneath.
The Jewish Rabbis and Christian Fathers alike took much interest in her story. Some of them .softened the statement that she w.as a harlot, Josephus (Ant. v. i. 2), followed by Chryso.stom, suggesting that she was merely an innkeeper ;
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RANSOM
others, confessing her evil beliaviour, represented her as seeking forgiveness from the God of Israel and pleading tlie merit of her good works {Meckilla, 646). The allegorizing of her scarlet thread was begun by St. Clement of Home, who calls her ' the hospitable Kahab.'
' Throuirh faith and hospitalit.v Rahab the harlot was saved. . . . And they (the spies) proceeded furtiter to give her a sign, that she should hang from her house scarlet, making it manifest beforehand that through the blood of the Lord there should be redemption to all who believe and hope upon God. Behold, beloved, how there was not only faith, but prophecy in the woman ' (£p. ad Cor. i. 12). J AMES STKAHAN.
RAILING.— See Evil-speaking.
RAINBOW (rpis).— The rainbow which the writer of tlie Revelation saw around the throne of God was 'like an emerald to look upon' (Kev 4''). Flinders Petrie {HDB Iv. 620) argues from tliia passage that (r/iipaydoi was not an emerald but a rock-crystal, as only a colourless stone can show a rainbow of prismatic colours. But while the glory encircling the throne was like a lainbow in shape, it may well have been conceived, not as prismatic, but as having the soft green colour of an emerald. Any nimbus round another body, as the halo of the moon or a candle, was called an fpii (Arist. Meteor. III. iv. 9). What the prophet depicts is a startling contrast : the very throne from which proceed lightnings and thunders (Rev 4') is yet arched with emerald. In other words, mercy tempers justice : ' Deus in judieiis semper foederis sui meminit' (Grotius, quoted by H. Alford, Greek Testament^, Cambridge, 1875, p. 596). Noah's rain- bow and its traditional (mythological) explanation (Gn 9'-"") were doubtless in the background of the Seer's mind. When the dread storm, in which the lightnings were Jahweh's arrows and the thunder His voice, was passing, His bow appeared in the clouds as a sign that His anger was appeased. 'The brilliant spectacle of the upturned bow against the dark background of the retreating storm naturally appeals to man as a token of peace and good-will from the god who has placed it there ' (J. Skinner, ICC, 'Genesis,' Edinburgh, 1910, p. 172). The Jewish Rabbis would have agreed with tlie English poet who apostrophizes the rainbow : ' I ask not proud Philosophy To teach me what thou art '
(T. Campbell, To the Rainbow, St.).
They discouraged (Hafjiga, \Qa) the study of a mysterious phenomenon which was to them a sacrament or covenant of Divine grace.
James Strahan.
RANSOM. — 'Ransom' is the rendering in AV and RV of a word (avTlXvrpoti) rare in apostolic literature, and possibly coined by St. Paul for use in 1 Ti 2', ' Christ Jesus, who gave himself a ransom for all.' It appears to be a strengthened form of \{rrpov (cf. EOT, ' 1 Tim.,' 1910, p. 105), the word attributed to Jesus, and rendered ' ransom ' in Mt 20^, Mk 10■'^ ' to give his life a ransom for many.' The strong substitutionary force of avri in the compound word may be reduced by the hwip (' on behalf of) which immediately follows in 1 Ti 2^. ' Ransom ' is not elsewhere used in the NT.