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RansomAid to Bible Understanding
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was to act as a redeemer on behalf of the lowly and poor ones of the nation.—Ps. 72:1, 2, 14.
CHRIST JESUS’ ROLE AS RANSOMER
The foregoing information lays the basis for understanding the ransom provided for humankind through God’s Son, Christ Jesus. Mankind’s need for a ransom came about through the rebellion in Eden. Adam sold himself to do evil for the selfish pleasure of listening to his wife’s voice and of keeping continued company with the sinful transgressor, and to share the same condemned standing with her before God. He thereby sold himself and his descendants into slavery to sin and to death, the price that God’s justice required. (Rom. 5:12-19; compare Romans 7:14-25.) Having possessed human perfection, Adam lost this valuable possession for himself and all his offspring.
The Law, which had a “shadow of the good things to come,” provided for animal sacrifices as a covering for sin. This, however, was only a symbolic or token covering, since such animals were inferior to man; hence, it was “not possible for the blood of bulls and of goats to [actually] take sins away,” as the apostle points out. (Heb. 10:1-4) Those pictorial animal sacrifices had to be without blemish, perfect specimens. (Lev. 22:21) The real ransom sacrifice, a human actually capable of removing sins, must therefore also be perfect, free from blemish. He would have to correspond to the perfect Adam and possess human perfection, if he were to pay the price of redemption that would release Adam’s offspring from the debt, disability and enslavement into which their first father Adam had sold them. (Compare Romans 7:14; Psalm 51:5.) Only thereby could he satisfy God’s perfect justice that requires like for like, a ‘soul for a soul.’—Ex. 21:23-25; Deut. 19:21.
The strictness of God’s justice made it impossible for mankind itself to provide its own redeemer or go·ʼelʹ. (Ps. 49:6-9) However, this results in the magnifying of God’s own love and mercy in that he met his own requirements at tremendous cost to himself, giving the life of his own Son to provide the redemption price. (Rom. 5:6-8) This required his Son’s becoming human to correspond with the perfect Adam. God accomplished this by transferring his Son’s life from heaven to the womb of the Jewish virgin Mary. (Luke 1:26-37; John 1:14) Since Jesus did not owe his life to any human father descended from the sinner Adam, and since God’s holy spirit ‘overshadowed’ Mary, evidently from the time she conceived until the time of Jesus’ birth, Jesus was born free from any inheritance of sin or imperfection, being, as it were, “an unblemished and spotless lamb,” whose blood could prove an acceptable sacrifice. (Luke 1:35; John 1:29; 1 Pet. 1:18, 19) He maintained that sinless state throughout his life and thus did not disqualify himself. (Heb. 4:15; 7:26; 1 Pet. 2:22) As a ‘sharer of blood and flesh,’ he was a “near kinsman” of mankind and he had the thing of value, his own perfect life maintained pure through tests of integrity, with which to repurchase mankind, emancipate them.—Heb. 2:14, 15.
The Christian Greek Scriptures make clear that the release from sin and death is indeed by the paying of a price. Christians are said to be “bought with a price” (1 Cor. 6:20; 7:23), having an “owner that bought them” (2 Pet. 2:1), and Jesus is presented as the Lamb who ‘was slaughtered and with his blood bought persons for God out of every tribe, tongue and nation.’ (Rev. 5:9) In these texts the verb a·go·raʹzo is used, meaning simply to buy at the market (a·go·raʹ). The related e·xa·go·raʹzo (releasing by purchase) is used by Paul in showing that Christ released “by purchase those under law” through his death on the stake. (Gal. 4:5; 3:13) But the thought of redemption or ransoming is more frequently and more fully expressed by the Greek lyʹtron and related terms.
Lyʹtron (from lyʹo, meaning “to loose”) was especially used by Greek writers to refer to a price paid to ransom prisoners of war or to release those under bond or in slavery. (Compare Hebrews 11:35.) In its two Scriptural occurrences it describes Christ’s giving “his soul a ransom in exchange for many.” (Matt. 20:28; Mark 10:45) A special form of this word, an·tiʹly·tron, appears at 1 Timothy 2:6. Parkhurst’s A Greek and English Lexicon of the New Testament (p. 47) says it means: “a ransom, price of redemption, or rather a correspondent ransom. ‘It properly signifies a price by which captives are redeemed from the enemy; and that kind of exchange in which the life of one is redeemed by the life of another.’ So Aristotle uses the verb antilytroo for redeeming life by life.” Thus Christ “gave himself a corresponding ransom for all.” (1 Tim. 2:5, 6) Other related words are ly·troʹo, to release on receipt of ransom (Titus 2:14; 1 Pet. 1:18, 19), and a·po·lyʹtro·sis, a releasing by ransom. (Eph. 1:7, 14; Col. 1:14) The similarity of the usage of these words with that of the Hebrew terms considered is evident. They describe, not an ordinary purchase or releasing, but a redeeming or ransoming, a deliverance effected by payment of a corresponding price.
Though available to all, Christ’s ransom sacrifice is not accepted by all, and the “wrath of God remains” upon those not accepting it, as it also comes upon those who first accept and then turn away from that provision. (John 3:36; Heb. 10:26-29; contrast Romans 6:9, 10.) They gain no deliverance from the enslavement to Kings Sin and Death. (Rom. 5:21) Under the Law the deliberate murderer could not be ransomed. Adam, by his willful course, brought death on all mankind, hence was a murderer. (Rom. 5:12) Thus, the sacrificed life of Jesus is not acceptable to God as a ransom for the sinner Adam.
But God is pleased to approve the application of the ransom to redeem those of Adam’s offspring who avail themselves of such release. As Paul states, “as through the disobedience of the one man many were constituted sinners, likewise also through the obedience of the one person many will be constituted righteous.” (Rom. 5:18, 19) At the time of Adam’s sin and his being sentenced to death, his offspring or race were all unborn in his loins and so all died with him. (Compare Hebrews 7:4-10; Romans 7:9.) Jesus as a perfect man, “the last Adam” (1 Cor. 15:45), had a race or offspring unborn in his loins, and when he died innocently as a perfect human sacrifice this potential human race died with him. He had willingly abstained from producing a family of his own by natural procreation. Instead, Jesus uses the authority granted by Jehovah on the basis of his ransom to give life to all those who accept this provision.—1 Cor. 15:45; compare Romans 5:15-17.
Thus, Jesus was indeed a “corresponding ransom,” not for the redemption of the one sinner, Adam, but for the redemption of all mankind descended from Adam. He repurchased them so that they could become his family, doing this by presenting the full value of his ransom sacrifice to the God of absolute justice in heaven. (Heb. 9:24) He thereby gains a Bride, a heavenly congregation formed of his followers. (Compare Ephesians 5:23-27; Revelation 1:5, 6; 5:9, 10; 14:3, 4.) Messianic prophecies also show he will have “offspring” as an “Eternal Father.” (Isa. 53:10-12; 9:6, 7) To be such his ransom must embrace more than those of his “Bride.” In addition to those “bought from among mankind as a first fruits” to form that heavenly congregation, therefore, others are to benefit from his ransom sacrifice and gain everlasting life through the removal of their sins and accompanying imperfection. (Rev. 14:4; 1 John 2:1, 2) Since those of the heavenly congregation serve with Christ as priests and “kings over the earth,” such other recipients of the ransom benefits must be earthly subjects of Christ’s kingdom, and as children of an “Eternal Father” they attain everlasting life. (Rev. 5:10; 20:6; 21:2-4, 9, 10; 22:17; compare Psalm 103:2-5.) The entire arrangement manifests Jehovah’s wisdom and his righteousness in perfectly balancing the scales of justice while showing undeserved kindness and forgiving sins.—Rom. 3:21-26.
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RapeAid to Bible Understanding
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RAPE
[Heb., sha·ghalʹ; to violate, to ravish].
Rape is defined as unlawful sexual intercourse without the woman’s consent, effected by force, duress, intimidation or deception as to the nature of the act.
Jehovah warned of the consequences that would come upon Israel if the people disobeyed his law. He foretold that, besides sicknesses and calamities, they would fall into the hands of their enemies, and said: “You will become engaged to a woman, but another man will rape her.” (Deut. 28:30) This took place when, due to their disobedience, Jehovah removed his protection from the nation, and the pagan enemies overran their cities. (Compare Zechariah 14:2.) Babylon was also foretold to suffer such treatment, which occurred when it fell to the Medes and Persians. (Isa. 13:1, 16) According to the Law, such would not happen to nations subjugated by Israel, for the soldiers were forbidden to have sexual relations during a military campaign.—1 Sam. 21:5; 2 Sam. 11:6-11.
A case of multiple rape in the city of Gibeah of Benjamin in the days of the Judges set off a chain of events that resulted in nearly wiping out the tribe of Benjamin in retribution. Good-for-nothing men in the city, perverted in sex desires, demanded to have sex relations with a Levite visitor. Instead of submitting, he gave them his concubine who had committed fornication against him. The men abused her all night until she died.—Judg. chaps. 19, 20.
King David’s son Amnon forcibly violated his half-sister Tamar, for which Tamar’s brother Absalom brought about his death. (2 Sam. 13:1-18) When the scheming Haman the Agagite was exposed before the Persian king Ahasuerus for his treachery against the Jews, and especially against Ahasuerus’ queen, Esther, the king was enraged. Knowing that he could expect no mercy from the king, Haman in desperation fell down upon the couch where Esther was lying, pleading with her. When the king reentered the room, he saw Haman there and cried out: “Is there also to be a raping of the queen, with me in the house?” Immediately he sentenced Haman to death. The sentence was carried out, and evidently afterward Haman was hanged on the stake that had been erected by Haman on which to hang Esther’s cousin Mordecai. (Esther 7:1-10) In the record of the king’s statement (7:8) the Hebrew word ka·vashʹ is used, which can mean “to rape,” “to force,” or “to tread down, press (sexually).”
Under the Law, if an engaged girl committed fornication with another man, both she and the man were to be put to death. But if the girl screamed for help, this was taken as proof of her innocence. The man was put to death for his sin in which he forced her, and the girl was exonerated.—Deut. 22:23-29.
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RaphaAid to Bible Understanding
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RAPHA
(Raʹpha) [he (God) has healed].
A son of Benjamin, called his fifth at 1 Chronicles 8:1, 2. His name is absent from the list of those who went into Egypt (Gen. 46:21), and from the listing of Benjamin’s tribal families. (Num. 26:38-40) This may indicate that, regardless of where Rapha was born, he died soon with no descendants, or else they were absorbed into a different family.
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RaphahAid to Bible Understanding
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RAPHAH
(Raʹphah).
A descendant of Benjamin through Saul; also called Rephaiah.—1 Chron. 8:33-37; 9:43.
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RaphuAid to Bible Understanding
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RAPHU
(Raʹphu) [healed].
A Benjamite whose son Palti was one of the twelve to spy out the land of Canaan in 1512 B.C.E.—Num. 13:9, 16.
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RavenAid to Bible Understanding
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RAVEN
[Heb., ʽo·revʹ; Gr., koʹrax].
The first bird specifically named in the Bible is the raven. (Gen. 8:7) Lexicographers are divided as to whether the name is intended to describe the bird’s black color (perhaps thereby relating to the Hebrew ʽa·ravʹ, meaning to “become evening” and hence to become dark), or whether it imitates the hoarse croaking characteristic of the bird.
The largest of the passerine (perching) birds, the raven measures about two feet (.6 meter) in length and may have a wingspan of some three feet (.9 meter). Its glossy plumage is notable for its jet-black color (Song of Sol. 5:11) with iridescent steel-blue and purple hues, the underparts at times having a touch of green. It has an extremely wide range of diet, eating anything from nuts, berries and grains to rodents, reptiles, fish and young birds. Though it will attack the young and weak among small animals, it is primarily a scavenger. When eating carrion it has the habit of eating the eyes and other soft parts of the victim before tearing at the abdomen with its sturdy beak. (Prov. 30:17) It is a powerful flier, flapping its wings in strong, steady beats, or soaring effortlessly in wide circles while it scans the area below for food. Its continuous search for food takes it over an unusually large area.
By naturalists, the crafty raven is considered to be one of the most intelligent, adaptable and resourceful of all birds. In view of this and its flying strength and ability to survive on a wide variety of food, including carrion, the raven was an apt candidate for being the first creature to be sent outside the ark by Noah at the time the waters of the flood had begun to recede. The text indicates that the raven thereafter remained outside the ark, using it only as a resting-place.—Gen. 8:5-7.
The raven was declared unclean in the Law covenant (Lev. 11:13, 15; Deut. 14:12, 14), and the phrase “according to its kind” is understood to embrace other apparently related birds such as the crow, the rook, the jackdaw and the chough, all of which are to be found in Palestine.
The raven, unlike the crow, is usually a bird of the wilderness, often inhabiting mountainous regions and even deserts. It was among the creatures envisioned by Isaiah as inhabiting the “emptiness and the stones of wasteness” of ruined Edom. (Isa. 34:11) The raven also has the practice of storing surplus food in rock crevices or burying it beneath leaves. These birds were thus an apt selection when God used them miraculously to carry in bread and meat twice daily to Elijah while the prophet was concealed in the torrent valley of Cherith.—1 Ki. 17:2-6.
Ravens nest on cliffs or rocky headlands, as well as in tall trees; they mate for life and are devoted parents. Jehovah God, the true Provider for all his creatures, directed Job’s attention to Himself by the question: “Who prepares for the raven its food when its own young ones cry to God for help, when they keep wandering about because there is nothing to eat?” (Job 38:41) The psalmist also showed that the food brought by the wide-ranging parent birds to satisfy the raucous cries of their hungry young is owing to the Creator’s kindly provisions (Ps. 147:7-9), while Jesus referred to the ravens in a similar way to assure his followers that the One caring for such birds of the air would surely provide for the needs of his human servants.—Luke 12:24; compare Psalm 104:27, 28; Matthew 6:26.
Evidently due to its impressive size, somber colors, and its mournful croak, pagan peoples anciently viewed the raven as a bird of ill omen and a portent of death. Among the Greeks, the bold, often impudent, raven was viewed as a prophetic bird, perhaps due to its reputation for cunning and sagacity. It was held to be sacred to the god Apollo and to an oracular order of priests, some of whom dressed in black.
A prince of Midian in Judge Gideon’s day bore the name Oreb, meaning “raven.”—Judg. 7:25.
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RazorAid to Bible Understanding
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RAZOR
Specimens of this instrument found in Egypt are of bronze. A limestone handle for a razor blade of flint or obsidian was discovered near the site of ancient Nineveh. These finds harmonize with the
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