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Rahab (center) in James Tissot's The Harlot of Jericho and the Two Spies.Rahab (/ ˈ r eɪ h æ b /; [1] Hebrew: רָחָב, Modern: Raẖav, Tiberian: Rāḥāḇ, "broad", "large") was, according to the Book of Joshua, a Gentile and a Canaanite woman who resided within Jericho in the Promised Land and assisted the Israelites by hiding two men who had been sent to scout the city prior to ...
Rahab (Hebrew: רַהַב, Modern: Rahav, Tiberian: Rahaḇ, "blusterer") is used in the Hebrew Bible to indicate pride or arrogance, a mystical sea monster, as an emblematic or poetic name for Egypt, [1] and for the sea. [2] Rahab (Hebrew: רָחָב, Rachav, "spacious place") is also one of the Hebrew words for the Abyss.
It also mentions two women, Rahab and Ruth, both of whom are prominent Old Testament figures. [citation needed] William F. Albright and C.S. Mann note that the author of Matthew spells Rahab's name as Rachab, a departure from the Septuagint spelling Matthew usually uses. The Rachab form also appears in the works of Josephus
The reference to Rahab is to Egypt, not to the Rahab associated with the Israelites' capture of Jericho in Joshua 2:1–24. Use of the name as a symbol for Egypt "rests on the conception of a conflict in days long past between Jehovah and the monsters called Rahab and the Dragon". [ 16 ]
The New Testament does contain the rudiments of an argument which provides a basis for religious images or icons. Jesus was visible, and orthodox Christian doctrine maintains that Jesus is YHWH incarnate. In the Gospel of John, Jesus stated that because his disciples had seen him, they had seen God the Father (Gospel of John 14:7-9 [20]).
This is the second verse of the genealogy and these are the ancestors of many Old Testament figures. This genealogy matches that given in several other places in the Bible. Harold Fowler notes that the portion from this verse to Matthew 1:6 seems to be based on Ruth 4:18–22. [1] It covers a period before and during the Egyptian captivity. The ...
Christianity in turn adopted these ideas and identified Jesus with the Logos (Word): "In the beginning was the Word, and the Word was with God, and the Word was God" . [12] Interpreting and producing expositions of biblical cosmology was formalized into a genre of writing among Christians and Jews called the Hexaemal literature.
The books of the New Testament frequently cite Jewish scripture to support the claim of the Early Christians that Jesus was the promised Jewish Messiah.Scholars have observed that few of these citations are actual predictions in context; the majority of these quotations and references are taken from the prophetic Book of Isaiah, but they range over the entire corpus of Jewish writings.