prominent tribe of the northern kingdom. In the second case, Rachel’s being the mother not only of Joseph but also of Benjamin, whose tribe formed part of the southern kingdom of Judah, would make her a fitting symbol of the mothers of all Israel, their bringing forth sons now seeming to have been in vain. Jehovah’s comforting promise, however, was that the exiles would “certainly return from the land of the enemy.”—Jer. 31:16.

This text was quoted by Matthew in connection with the slaughter of infants in Bethlehem at Herod’s order. (Matt. 2:16-18) Since Rachel’s grave was at least relatively near Bethlehem (though apparently not at the traditional site), this figure of Rachel weeping was appropriate to express the grief of the mothers of the slain children. But even more so was this quotation of Jeremiah’s prophecy appropriate in view of the similarity of the situation. The Israelites were subject to a greater Babylon, in whom is found the blood of all those who have been slaughtered on the earth. (Rev. 17:5, 6; 18:24), and the killing of the children was by a representative of a foreign power that dominated the Israelites. The “land of the enemy” into which the children had gone was obviously not a political region as in the earlier case. It therefore appears to refer to the grave, the region ruled over by ‘King Death’ (compare Psalm 49:14; Revelation 6:8), death being called “the last enemy” to be destroyed. (Rom. 5:14, 21; 1 Cor. 15:26) Any return from such “exile” would, of course, mean a resurrection from the dead.

RADDAI

(Radʹdai) [beating down].

Jesse’s fifth-named son; an older brother of David in the tribe of Judah.—1 Chron. 2:13-15.

RAHAB

(Raʹhab).

1. [Heb., Ra·hhavʹ, wide, broad]. A prostitute of Jericho who became a worshiper of Jehovah. In the spring of 1473 B.C.E. two Israelite spies came into Jericho and took up lodging at Rahab’s home. (Josh. 2:1) The duration of their stay there is not stated, but Jericho was not so big as to take a long time to spy it out.

That Rahab really was a harlot or prostitute in the common sense of the word has been denied in some circles, especially among Jewish traditionalists, but this does not seem to have support in fact. The Hebrew word za·nahʹ always signifies an illicit relationship, either sexual or as a figure of spiritual unfaithfulness, and in each instance where it denotes a prostitute it is so translated in the English versions. It is not rendered “hostess,” “innkeeper” or the like. Besides, among the Canaanites harlotry was not a business of ill repute. Rahab’s having flax on her roof and scarlet cord available would indicate that she was industrious.

Rahab’s two guests were recognized as Israelites by others, who reported the matter to the king. However, Rahab quickly hid the men among the flax stalks drying on the roof so that when the authorities got there to pick the men up she was able to direct them elsewhere without arousing their suspicions. In all of this Rahab demonstrated greater devotion to the God of Israel than to her own condemned community.—Josh. 2:2-7.

At what point Rahab had become aware of the spies’ purpose there and Israel’s intentions concerning Jericho is uncertain. But she now confessed to them the great fear and dread existing in the city because of reports about Jehovah’s saving acts for Israel over the past forty years or more. She asked the spies to swear to her for the preservation of herself and her whole family—father, mother and all the rest. To this they agreed, provided she gather all the family into her house, hang a scarlet cord from the window, and remain silent concerning their visit, all of which she promised to do. Further protecting the spies, she enabled them to escape through a window (the house being on the city wall) and told them how they could avoid the search party that had headed for the Jordan fords.—Josh. 2:8-22.

The spies reported back to Joshua all that had happened. (Josh. 2:23, 24) Then after Jericho’s wall fell down, Rahab’s house, “on a side of the wall,” was not destroyed. (Josh. 6:22) On Joshua’s orders that Rahab’s household be spared, the same two spies brought her out to safety. After a period of separation from Israel’s camp, Rahab and her family were permitted to dwell among the Israelites. (Josh. 6:17, 23, 25) This former prostitute then became the wife of Salmon and mother of Boaz in the royal ancestry of the Davidic kings; she is one of the four women named in Matthew’s genealogy of Jesus. (Ruth 4:20-22; Matt. 1:5, 6) She is also an outstanding example of one who, though not an Israelite, by works proved her complete faith in Jehovah. “By faith,” Paul tells us, “Rahab the harlot did not perish with those who acted disobediently, because she received the spies in a peaceable way.” “Was not also Rahab the harlot declared righteous by works, after she had received the messengers hospitably and sent them out by another way?” asks James.—Heb. 11:30, 31; Jas. 2:25.

2. [Heb., Raʹhav, storm, arrogance]. A symbolic expression first used in Job (9:13; 26:12), where it is translated “stormer.” (NW) In the second of these passages, the context and parallel construction connect it with a great sea monster. Similarly, Isaiah 51:9 links Rahab with a sea monster: “Are you not the one that broke Rahab to pieces, that pierced the sea monster?”

Rahab, a proud, arrogant “sea monster” came to symbolize Egypt and her Pharaoh who opposed Moses and Israel. Isaiah 51, quoted above, alludes to Jehovah’s delivering Israel from Egypt in the next verse: “Are you not the one that dried up the sea, the waters of the vast deep? The one that made the depths of the sea a way for the repurchased ones to go across?” At Isaiah 30:7 “Rahab” is again connected with Egypt. Psalm 87:4 mentions “Rahab” where Egypt appropriately fits, as the first in a list of Israel’s enemies along with Babylon, Philistia, Tyre and Cush. The Targums use “the Egyptians” in this verse, and at Psalm 89:10 they paraphrase “Rahab” in such a way as to link the term with Egypt’s arrogant Pharaoh whom Jehovah humiliated.

RAHAM

(Raʹham) [love, compassion].

A son of Shema in the Calebite branch of Judah’s genealogy.—1 Chron. 2:4, 5, 9, 42-44.

RAIN

Rain is a vital part of the cycle by which water that rises into the atmosphere as vapor from land and water surfaces of the globe later condenses and falls to the ground, thus providing moisture necessary for plant and animal life. The Bible mentions rain in connection with this wisely arranged and dependable cycle.—Job 36:27, 28; Eccl. 1:7; Isa. 55:10.

At an early point in the history of the preparation of the earth “God had not made it rain upon the earth” but “a mist would go up from the earth and it watered the entire surface of the ground.” The time referred to is evidently early on the third creative “day,” before vegetation appeared. (Gen. 2:5, 6; 1:9-13) The first instance in the Biblical record when rain is specifically mentioned as falling is in the account of the Flood. Then “the floodgates of the heavens were opened,” and “the downpour upon the earth went on for forty days and forty nights.”—Gen. 7:11, 12; 8:2.

FORMATION

Among the questions that Jehovah put to Job, emphasizing man’s limited understanding of the forces and laws of creation and the earth, was: “Does there exist a father for the rain?” (Job 38:28) Though meteorologists have studied extensively the formation of rain, the volume The World We Live In (1955, p. 79) observes: “The processes by which a cloud manufactures rain remain obscure; it appears that several mechanisms may operate.” As warm air containing water vapor rises and cools, moisture condenses into tiny water droplets. One theory holds that this condensation occurs around dust or salt particles as nuclei of the droplets. Another theory concludes that electricity plays an essential role—that rain takes place when something upsets the electrostatic balance of a cloud.

JEHOVAH AS A SOURCE

Jehovah was no mere “rain god” for Israel. He was not like Baal, whom the Canaanites thought brought the rainy season with his awakening to life. Faithful Israelites recognized that Jehovah, not Baal, could withhold the precious rain. This was clearly illustrated when Jehovah brought a drought in Israel when Baal worship there was at its peak, in the time of the prophet Elijah.—1 Ki. 17:1, 7; Jas. 5:17, 18.

It is Jehovah who prepared rain for the earth. (Ps. 147:8; Isa. 30:23) He “has divided a channel for the flood,” perhaps referring to the way in which God causes clouds to channel rain down over certain parts of the globe. (Job 38:25-27; compare Psalm 135:7; Jeremiah 10:13.) His ability to control rain in harmony with his purpose is one of the things that distinguished Jehovah from the lifeless idol gods worshiped by the nations surrounding Israel. (Jer. 14:22) In the Promised Land the Israelites had even more reason to appreciate that than when they were in Egypt, where rain was very infrequent.—Deut. 11:10, 11.

In preaching to the Greeks in Lystra, Paul and Barnabas explained that the cheering rains served as a witness about the “living God” and a demonstration of his goodness. (Acts 14:14-17) The benefits of rain are felt not just by the good and righteous, but by all people; so, Jesus pointed out, God’s love in this regard should serve as a pattern for humans.—Matt. 5:43-48.

RAINFALL IN THE PROMISED LAND

A distinct feature of the climate of the Promised Land is its variety as to rainfall. Two chief factors determining the amount of rain are proximity to the sea and elevation. The plains along the Mediterranean receive considerable rain during the rainy season, with the amount decreasing as one goes from N to S. The rainfall tends to be greater in the hills and mountains because the moisture carried eastward from the sea condenses more heavily there. The Jordan valley lies in a “rain shadow,” for the air traveling over the mountains has by then given up much of its moisture, and the air is warmed as it moves into the valley. Yet, when this air meets the elevated plateau E of the Jordan, clouds again form, resulting in some rainfall. This makes a strip of land E of the Jordan suitable for grazing or limited agriculture. Farther E is the desert, where the rain is too light and irregular to be useful for raising crops or herds.

Seasons

The two primary seasons in the Promised Land, summer and winter, can rather accurately be viewed as the dry season and the rainy season. From mid-April to mid-October very little rain falls. Rain is rare in this period during which the harvest takes place. Proverbs 26:1 shows that rain at harvesttime was considered quite out of place. (Compare 1 Samuel 12:17-19.) During the rainy season the rain is not constant; it alternates with clear days. Since this is also the cold period, exposure to the rain is very chilling. (Ezra 10:9, 13) Therefore, a comfortable shelter is most appreciated.—Isa. 4:6; 25:4; 32:2; Job 24:8.

Autumn and spring rain

The Bible often mentions the “autumn [early] rain and spring [late] rain.” (Jer. 5:24; Joel 2:23, 24) The rains of these periods between the summer and winter were promised by God as a blessing upon the faithful Israelites (Deut. 11:14) and are things the farmer patiently awaited. (Jas. 5:7; compare Job 29:23.) The early or autumn rain (beginning in late October) was anxiously anticipated to relieve the heat and dryness of summer. It was necessary before planting could begin, for the rain softened the ground and allowed the farmer to plow his land. Similarly, the late or spring rain (in April) was required to water the growing crops so that they would mature, and particularly so that the grain would ripen.—Zech. 10:1; Amos 4:7; Song of Sol. 2:11-13.

FIGURATIVE USE

When God blessed Israel with rains in their appointed time, an abundance resulted. Hence, Hosea could promise that Jehovah would “come in like a pouring rain,” “like a spring rain that saturates the earth” for those who sought to know him. (Hos. 6:3) God’s instructions were to “drip as the rain” and his sayings as “gentle rains upon grass and as copious showers upon vegetation.” (Deut. 32:2) They would be able to sink in slowly but be sufficient to provide full refreshment, as showers on vegetation. Similarly, a source of refreshment and plenty was depicted in likening the regathered remnant of Jacob to “copious showers upon vegetation.”—Mic. 5:7.

The reign of God’s king described in Psalm 72 would be marked by prosperity and blessing. Consequently, he was represented as descending “like the rain upon the mown grass, like copious showers that wet the earth” and produce fresh verdure. (Ps. 72:1, 6; compare 2 Samuel 23:3, 4.) The goodwill of a king was likened to “the cloud of spring rain,” for it gave evidence of pleasant conditions to come, just as rain-bearing clouds assured the water necessary for the crops’ fruition.—Prov. 16:15.

However, the falling rain does not always result in vegetation that is a blessing to the human cultivator; the watered earth may produce thorns and thistles. Paul used this as an example, comparing the rain-watered ground to Christians who have “tasted the heavenly free gift, and who have become partakers of holy spirit.” If they do not produce the fruits of the spirit, but fall away from the truth, they are due to be burned, like a field producing only thorns.—Heb. 6:4-8.

In John’s vision in Revelation he saw “two witnesses” with “the authority to shut up heaven that no rain should fall during the days of their prophesying.” (Rev. 11:3-6) These “witnesses” representing God as ‘prophets’ or spokesmen would not pronounce God’s favor or blessing on the plans and works of wicked men on earth. Like Elijah, who announced a three-and-a-half-year drought on Israel because of their practice of Baal worship promoted by King Ahab and his wife Jezebel, so these “two witnesses” figuratively “shut up heaven” so that no refreshing “rain” from God would come to bring prosperity to such efforts of men.—1 Ki. 17:1–18:45; Luke 4:25, 26; Jas. 5:17, 18.

RAINBOW

A semicircular bow or arc exhibiting a spectrum of colors. There is no separate Hebrew word for rainbow, so the normal word for “bow” (with which to shoot arrows) is used in the Bible.—Gen. 9:13; Ezek. 1:28.

Complicated theories and formulas are used to explain the formation of a rainbow. Basically, it seems that as white light enters a raindrop it is refracted into different colors, the drop acting like a tiny prism. Each color strikes the inner surface of the drop and is reflected back at a different and specific angle. Thus an observer sees a bow with all seven colors of the spectrum (from the inside of the arc outward: violet, indigo, blue, green, yellow, orange and red), though these may blend so that only four or five are clear. Sometimes a larger and less distinct “secondary” bow is formed with the colors reversed. Scientists are still studying the rainbow. The book The Rainbow, from Myth to Mathematics (pp. 320, 321) by C. B. Boyer observes: “Within a raindrop the interaction of light energy with matter is so intimate that one