9, there can be little doubt that Rahab is the (?
Bib., " Behemoth," " Dragon," " Rahab," " Serpent."
He admits, however, that such mere co-ordination of the language of Paul and James, for instance, as appears in his twice bracketing "faith and hospitality" as grounds of acceptance with God (the cases are those of Abraham and Rahab, in chs.
25 adds an explication of the case of Rahab also, cited in Heb.
Clement's further development of the cases of Abraham and Rahab, however, adding as it does to the demonstration of James from Scripture of their justification "by works and not by faith only," that the particular good work which "wrought with the faith" of Abraham and Rahab to their justification was "hospitality" (1 Clem.
In Babylonian mythology "the old serpent goddess ` the lady Nina' was transformed into the embodiment of all that was hostile to the powers of heaven" (Sayce's Hibbert Lectures, p. 283), and was confounded with the dragon Tiamat, "a terrible monster, reappearing in the Old Testament writings as Rahab and Leviathan, the principle of chaos, the enemy of God and man" (Tennant's The Fall and Original Sin, p. 43), and according to Gunkel (Schopfung and Chaos, p. 383) "the original of the ` old serpent ' of Rev. xii.