Reba - fourth, one of the Midianite chiefs slain by the Israelites in the wilderness ( Num. 31:8; Josh. 13:21).

Rebekah - a noose, the daughter of Bethuel, and the wife of Isaac ( Gen. 22:23;Gen 24:67). The circumstances under which Abraham's "steward" found her at the "city of Nahor," in Padan-aram, are narrated in Gen. 24-27. "She can hardly be regarded as an amiable woman. When we first see her she is ready to leave her father's house for ever at an hour's notice; and her future life showed not only a full share of her brother Laban's duplicity, but the grave fault of partiality in her relations to her children, and a strong will, which soon controlled the gentler nature of her husband." The time and circumstances of her death are not recorded, but it is said that she was buried in the cave of Machpelah ( Gen. 49:31).

Rechab - horseman, or chariot. (1.) One of Ishbosheth's "captains of bands" or leaders of predatory troops (2 Sam. 4:2).

(2.) The father of Jehonadab, who was the father of the Rechabites (2 Kings 10:15,2 Kings 10:23; Jer. 35:6-19).

Rechabites - the descendants of Rechab through Jonadab or Jehonadab. They belonged to the Kenites, who accompanied the children of Israel into Palestine, and dwelt among them. Moses married a Kenite wife ( Judg. 1:16), and Jael was the wife of "Heber the Kenite" ( Judg 4:17). Saul also showed kindness to the Kenites (1 Sam. 15:6). The main body of the Kenites dwelt in cities, and adopted settled habits of life 1 Sam 30:29); but Jehonadab forbade his descendants to drink wine or to live in cities. They were commanded to lead always a nomad life. They adhered to the law laid down by Jonadab, and were noted for their fidelity to the old-established custom of their family in the days of Jeremiah (35); and this feature of their character is referred to by the prophet for the purpose of giving point to his own exhortation. They are referred to in Neh. 3:14 and 1 Chr. 2:55. Dr. Wolff (1839) found in Arabia, near Mecca, a tribe claiming to be descendants of Jehonadab; and recently a Bedouin tribe has been found near the Dead Sea who also profess to be descendants of the same Kenite chief.

Reconcilation - a change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity.

(1.) In Col. 1:21, Col. 1:22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity.

(2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconciled. Romans 5:11 teaches the same truth. From God we have received "the reconciliation" (R.V.), i.e., he has conferred on us the token of his friendship. So also 2 Cor. 5:18,2 Cor. 5:19speaks of a reconciliation originating with God, and consisting in the removal of his merited wrath. In Eph. 2:16 it is clear that the apostle does not refer to the winning back of the sinner in love and loyalty to God, but to the restoration of God's forfeited favour. This is effected by his justice being satisfied, so that he can, in consistency with his own nature, be favourable toward sinners. Justice demands the punishment of sinners. The death of Christ satisfies justice, and so reconciles God to us. This reconciliation makes God our friend, and enables him to pardon and save us. (See ATONEMENT.)

Recorder - (Heb. mazkir, i.e., "the mentioner," "rememberancer"), the office first held by Jehoshaphat in the court of David (2 Sam. 8:16), also in the court of Solomon (1 Kings 4:3). The next recorder mentioned is Joah, in the reign of Hezekiah (2 Kings 18:18,2 Kings 18:37; Isa. 36:3, Isa. 36:22). In the reign of Josiah another of the name of Joah filled this office (2 Chr. 34:8). The "recorder" was the chancellor or vizier of the kingdom. He brought all weighty matters under the notice of the king, "such as complaints, petitions, and wishes of subjects or foreigners. He also drew up papers for the king's guidance, and prepared drafts of the royal will for the scribes. All treaties came under his oversight; and he had the care of the national archives or records, to which, as royal historiographer, like the same state officer in Assyria and Egypt, he added the current annals of the kingdom."

Redeemer - Heb. goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs ( Lev. 25:48,Lev. 25:49; Num. 5:8; Ruth 4:1; Job 19:25; Ps. 19:14; Ps 78:35, etc.). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.). (See REDEMPTION.)

Redemption - the purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man ( Lev. 19:20;Lev 25:51; Ex. 21:30; Num. 35:31, Num. 35:32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God ( Num. 3:49;Num 18:15).

There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (comp. Acts 20:28; 1 Cor. 6:19,1 Cor. 6:20; Gal. 3:13; Gal 4:4, Gal. 3:5; Eph. 1:7; Col. 1:14; 1 Tim. 2:5,1 Tim. 2:6; Titus 2:14; Heb. 9:12; 1 Pet. 1:18,1 Pet. 1:19; Rev. 5:9). The idea running through all these texts, however various their reference, is that of payment made for our redemption. The debt against us is not viewed as simply cancelled, but is fully paid. Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic Theology).

Red Sea - The sea so called extends along the west coast of Arabia for about 1,400 miles, and separates Asia from Africa. It is connected with the Indian Ocean, of which it is an arm, by the Strait of Bab-el-Mandeb. At a point (Ras Mohammed) about 200 miles from its nothern extremity it is divided into two arms, that on the east called the AElanitic Gulf, now the Bahr el-'Akabah, about 100 miles long by 15 broad, and that on the west the Gulf of Suez, about 150 miles long by about 20 broad. This branch is now connected with the Mediterranean by the Suez Canal. Between these two arms lies the Sinaitic Peninsula.

The Hebrew name generally given to this sea is Yam Suph. This word suph means a woolly kind of sea-weed, which the sea casts up in great abundance on its shores. In these passages, Ex. 10:19; Ex 13:18; Ex 15:4, Ex. 10:22; Ex 23:31; Num. 14:25, etc., the Hebrew name is always translated "Red Sea," which was the name given to it by the Greeks. The origin of this name (Red Sea) is uncertain. Some think it is derived from the red colour of the mountains on the western shore; others from the red coral found in the sea, or the red appearance sometimes given to the water by certain zoophytes floating in it. In the New Testament ( Acts 7:36; Heb. 11:29) this name is given to the Gulf of Suez.

This sea was also called by the Hebrews Yam-mitstraim, i.e., "the Egyptian sea" ( Isa. 11:15), and simply Ha-yam, "the sea" ( Ex. 14:2,Ex. 14:9,Ex. 14:16,Ex. 14:21,Ex. 14:28; Josh. 24:6, Josh. 24:7; Isa. 10:26, etc.).

The great historical event connected with the Red Sea is the passage of the children of Israel, and the overthrow of the Egyptians, to which there is frequent reference in Scripture (Ex. 14, 15; Num. 33:8; Deut. 11:4; Josh. 2:10; Judg. 11:16; 2 Sam. 22:16; Neh. 9:9-11; Ps. 66:6; Isa. 10:26; Acts 7:36, etc.).

Red Sea, Passage of - The account of the march of the Israelites through the Red Sea is given in Ex. 14:22-31. There has been great diversity of opinion as to the precise place where this occurred. The difficulty of arriving at any definite conclusion on the matter is much increased by the consideration that the head of the Gulf of Suez, which was the branch of the sea that was crossed, must have extended at the time of the Exodus probably 50 miles farther north than it does at present. Some have argued that the crossing took place opposite the Wady Tawarik, where the sea is at present some 7 miles broad. But the opinion that seems to be best supported is that which points to the neighbourhood of Suez. This position perfectly satisfies all the conditions of the stupendous miracle as recorded in the sacred narrative. (See EXODUS.)

Reed - (1.) "Paper reeds" ( Isa. 19:7; R.V., "reeds"). Heb. 'aroth, properly green herbage growing in marshy places.

(2.) Heb. kaneh (1 Kings 14:15; Job 40:21; Isa. 19:6), whence the Gr. kanna, a "cane," a generic name for a reed of any kind.

The reed of Egypt and Palestine is the Arundo donax, which grows to the height of 12 feet, its stalk jointed like the bamboo, "with a magnificent panicle of blossom at the top, and so slender and yielding that it will lie perfectly flat under a gust of wind, and immediately resume its upright position." It is used to illustrate weakness (2 Kings 18:21; Ezek. 29:6), also fickleness or instability ( Matt. 11:7; comp. Eph. 4:14).

A "bruised reed" ( Isa. 42:3; Matt. 12:20) is an emblem of a believer weak in grace. A reed was put into our Lord's hands in derision ( Matt. 27:29); and "they took the reed and smote him on the head" (30). The "reed" on which they put the sponge filled with vinegar ( Matt. 27:48) was, according to John ( Matt 19:29), a hyssop stalk, which must have been of some length, or perhaps a bunch of hyssop twigs fastened to a rod with the sponge. (See CANE.)

Refiner - The process of refining metals is referred to by way of illustrations in Isa. 1:25; Jer. 6:29; Zech. 13:9; Mal. 3:2, Mal. 3:3.

Refuge, Cities of - were six in number (Num. 35). 1. On the west of Jordan were (1) Kadesh, in Naphtali; (2) Shechem, in Mount Ephraim; (3) Hebron, in Judah. 2. On the east of Jordan were, (1) Golan, in Bashan; (2) Ramoth-Gilead, in Gad; and (3) Bezer, in Reuben. (See under each of these names.)

Regem-melech - friend of the king, one of the two messengers sent by the exiled Jews to Jerusalem in the time of Darius ( Zech. 7:2) to make inquiries at the temple.

Regeneration - only found in Matt. 19:28 and Titus 3:5. This word literally means a "new birth." The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Matt. 19:28 the word is equivalent to the "restitution of all things" ( Acts 3:21). In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again ( John 3:5); a renewal of the mind ( Rom. 12:2); a resurrection from the dead ( Eph. 2:6); a being quickened ( Eph 2:1,Eph 2:5).

This change is ascribed to the Holy Spirit. It originates not with man but with God ( John 1:12,John 1:13; 1 John 2:29;1 John 5:1,1 John 2:4).

As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature "dead in trespasses and sins."

The necessity of such a change is emphatically affirmed in Scripture ( John 3:3; Rom. 7:18; Rom 8:7-9; 1 Cor. 2:14; Eph. 2:1; Eph 4:21-24).

Rehabiah - enlargement of the Lord, the son of Eliezer, and grandson of Moses (1 Chr. 23:17;1 Chr 24:21).

Rehob - street; broad place. (1.) The father of Hadadezer, king of Tobah (2 Sam. 8:3,2 Sam. 8:12).

(2.) Neh. 10:11.

(3.) The same, probably, as Beth-rehob (2 Sam. 10:6,2 Sam. 10:8; Judg. 18:28), a place in the north of Palestine ( Num. 13:21). It is now supposed to be represented by the castle of Hunin, south-west of Dan, on the road from Hamath into Coele-Syria.

(4.) A town of Asher ( Josh. 19:28), to the east of Zidon.

(5.) Another town of Asher ( Josh. 19:30), kept possession of by the Canaanites ( Judg. 1:31).

Rehoboam - he enlarges the people, the successor of Solomon on the throne, and apparently his only son. He was the son of Naamah "the Ammonitess," some well-known Ammonitish princess (1 Kings 14:21; 2 Chr. 12:13). He was forty-one years old when he ascended the throne, and he reigned seventeen years (B.C. 975-958). Although he was acknowledged at once as the rightful heir to the throne, yet there was a strongly-felt desire to modify the character of the government. The burden of taxation to which they had been subjected during Solomon's reign was very oppressive, and therefore the people assembled at Shechem and demanded from the king an alleviation of their burdens. He went to meet them at Shechem, and heard their demands for relief (1 Kings 12:4). After three days, having consulted with a younger generation of courtiers that had grown up around him, instead of following the advice of elders, he answered the people haughtily (6-15). "The king hearkened not unto the people; for the cause was from the Lord" ( comp. 11:31). This brought matters speedily to a crisis. The terrible cry was heard (comp. 2 Sam. 20:1):

"What portion have we in David? Neither have we inheritance in the son of Jesse: To your tents, O Israel: Now see to thine own house, David" (1 Kings 12:16).

And now at once the kingdom was rent in twain. Rehoboam was appalled, and tried concessions, but it was too late (18). The tribe of Judah, Rehoboam's own tribe, alone remained faithful to him. Benjamin was reckoned along with Judah, and these two tribes formed the southern kingdom, with Jerusalem as its capital; while the northern ten tribes formed themselves into a separate kingdom, choosing Jeroboam as their king. Rehoboam tried to win back the revolted ten tribes by making war against them, but he was prevented by the prophet Shemaiah (21-24; 2 Chr. 11:1-4) from fulfilling his purpose. (See JEROBOAM.)

In the fifth year of Rehoboam's reign, Shishak (q.v.), one of the kings of Egypt of the Assyrian dynasty, stirred up, no doubt, by Jeroboam his son-in-law, made war against him. Jerusalem submitted to the invader, who plundered the temple and virtually reduced the kingdom to the position of a vassal of Egypt (1 Kings 14:25,1 Kings 14:26; 2 Chr. 12:5-9). A remarkable memorial of this invasion has been discovered at Karnac, in Upper Egypt, in certain sculptures on the walls of a small temple there. These sculptures represent the king, Shishak, holding in his hand a train of prisoners and other figures, with the names of the captured towns of Judah, the towns which Rehoboam had fortified (2 Chr. 11:5-12).

The kingdom of Judah, under Rehoboam, sank more and more in moral and spiritual decay. "There was war between Rehoboam and Jeroboam all their days." At length, in the fifty-eighth year of his age, Rehoboam "slept with his fathers, and was buried with his fathers in the city of David" (1 Kings 14:31). He was succeeded by his son Abijah. (See EGYPT.)

Rehoboth - broad places. (1.) A well in Gerar dug by Isaac ( Gen. 26:22), supposed to be in Wady er-Ruheibeh, about 20 miles south of Beersheba.

(2.) An ancient city on the Euphrates ( Gen. 36:37; 1 Chr. 1:48), "Rehoboth by the river."

(3.) Named among the cities of Asshur ( Gen. 10:11). Probably, however, the words "rehoboth'ir" are to be translated as in the Vulgate and the margin of A.V., "the streets of the city," or rather "the public square of the city", i.e., of Nineveh.

Rehum - merciful. (1.) One of "the children of the province" who returned from the Captivity ( Ezra 2:2); the same as "Nehum" ( Neh. 7:7).

(2.) The "chancellor" of Artaxerxes, who sought to stir him up against the Jews ( Ezra 4:8-24) and prevent the rebuilding of the walls and the temple of Jerusalem.

(3.) A Levite ( Neh. 3:17).

(4.) Neh. 10:25.

(5.) A priest ( Neh. 12:3).

Rei - friendly, one who maintained true allegiance to king David (1 Kings 1:8) when Adonijah rebelled.

Reins - the kidneys, the supposed seat of the desires and affections; used metaphorically for "heart." The "reins" and the "heart" are often mentioned together, as denoting the whole moral constitution of man ( Ps. 7:9;Ps 16:7;Ps 26:2;Ps 139:13; Jer. 17:10, etc.).

Rekem - embroidered; variegated. (1.) One of the five Midianite kings whom the Israelites destroyed ( Num. 31:8).

(2.) One of the sons of Hebron (1 Chr. 2:43,1 Chr. 2:44).

(3.) A town of Benjamin ( Josh. 18:27).