Remaliah - adorned by the Lord, the father of Pekah, who conspired successfully against Pekahiah (2 Kings 15:25, 27, 30, 32, 37; Isa. 7:1, 4, 5, 9; 8:6).
Remeth - another form of Ramah (q.v.) or Ramoth (1 Chr. 6:73; Josh. 19:21), and probably also of Jarmuth (Josh. 21:29).
Remmon-methoar - (Josh. 19:13), rendered correctly in the Revised Version, "Rimmon, which stretcheth unto Neah," a landmark of Zebulun; called also Rimmon (1 Chr. 6:77).
Remphan - (Acts 7:43; R.V., "Rephan"). In Amos 5:26 the Heb. Chiun (q.v.) is rendered by the LXX. "Rephan," and this name is adopted by Luke in his narrative of the Acts. These names represent the star-god Saturn or Moloch.
Rent - (Isa. 3:24), probably a rope, as rendered in the LXX. and Vulgate and Revised Version, or as some prefer interpreting the phrase, "girdle and robe are torn [i.e., are 'a rent'] by the hand of violence."
Repentance - There are three Greek words used in the New Testament to denote repentance. (1.) The verb metamelomai is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (Matt. 27:3).
(2.) Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised.
Evangelical repentance consists of (1) a true sense of one's own guilt and sinfulness; (2) an apprehension of God's mercy in Christ; (3) an actual hatred of sin (Ps. 119:128; Job 42:5, 6; 2 Cor. 7:10) and turning from it to God; and (4) a persistent endeavour after a holy life in a walking with God in the way of his commandments.
The true penitent is conscious of guilt (Ps. 51:4, 9), of pollution (51:5, 7, 10), and of helplessness (51:11; 109:21, 22). Thus he apprehends himself to be just what God has always seen him to be and declares him to be. But repentance comprehends not only such a sense of sin, but also an apprehension of mercy, without which there can be no true repentance (Ps. 51:1; 130:4).
Rephael - healed of God, one of Shemaiah's sons. He and his brethren, on account of their "strength for service," formed one of the divisions of the temple porters (1 Chr. 26:7, 8).
Rephaim - lofty men; giants, (Gen. 14:5; 2 Sam. 21:16, 18, marg. A.V., Rapha, marg. R.V., Raphah; Deut. 3:13, R.V.; A.V., "giants"). The aborigines of Palestine, afterwards conquered and dispossessed by the Canaanite tribes, are classed under this general title. They were known to the Moabites as Emim, i.e., "fearful", (Deut. 2:11), and to the Ammonites as Zamzummim. Some of them found refuge among the Philistines, and were still existing in the days of David. We know nothing of their origin. They were not necessarily connected with the "giants" (R.V.,
Rephaim, Valley of - (Josh. 15:8; 18:16, R.V.). When David became king over all Israel, the Philistines, judging that he would now become their uncompromising enemy, made a sudden attack upon Hē´-brŏn, compelling David to retire from it. He sought refuge in "the hold" at Adullam (2 Sam. 5:17-22), and the Philistines took up their position in the valley of Rephaim, on the west and south-west of Jerusalem. Thus all communication between Beth–lehem and Jerusalem was intercepted. While David and his army were encamped here, there occurred that incident narrated in 2 Sam. 23:15-17. Having obtained divine direction, David led his army against the Philistines, and gained a complete victory over them. The scene of this victory was afterwards called Baalperazim (q.v.).
A second time, however, the Philistines rallied their forces in this valley (2 Sam. 5:22). Again warned by a divine oracle, David led his army to Gibeon, and attacked the Philistines from the south, inflicting on them another severe defeat, and chasing them with great slaughter to Gezer (q.v.). There David kept in check these enemies of Israel. This valley is now called el-Bukei'a.
Rephidim - supports, one of the stations of the Israelites, situated in the Wady Feiran, near its junction with the Wady esh-Sheikh. Here no water could be found for the people to drink, and in their impatience they were ready to stone Moses, as if he were the cause of their distress. At the command of God Moses smote "the rock in Horeb," and a copious stream flowed forth, enough for all the people. After this the Amalekites attacked the Israelites while they were here encamped, but they were utterly defeated (Ex. 17:1, 8-16). They were the "first of the nations" to make war against Israel (Num. 24:20).
Leaving Rephidim, the Israelites advanced into the wilderness of Sinai (Ex. 19:1, 2; Num. 33:14, 15), marching probably through the two passes of the Wady Solaf and the Wady esh-Sheikh, which converge at the entrance to the plain er-Rahah, the "desert of Sinai," which is two miles long and
Reprobate - that which is rejected on account of its own worthlessness (Jer. 6:30; Heb. 6:8; Gr. adokimos, "rejected"). This word is also used with reference to persons cast away or rejected because they have failed to make use of opportunities offered them (1 Cor. 9:27; 2 Cor. 13:5-7).
Rereward - (Josh. 6:9), the troops in the rear of an army on the march, the rear-guard. This word is a corruption of the French arriere-garde. During the wilderness march the tribe of Dan formed the rear-guard (Num. 10:25; comp. 1 Sam. 29:2; Isa. 52:12; 58:8).
Resen - head of the stream; bridle, one of Nimrod's cities (Gen. 10:12), "between Nineveh and Calah." It has been supposed that the four cities named in this verse were afterwards combined into one under the name of Nineveh (q.v.). Resen was on the east side of the Tigris. It is probably identified with the mound of ruins called Karamless.
Rest - (1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, "rest from weariness" (Matt. 11:28).
(3.) Gr. anesis, "relaxation" (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., "sabbath"), a rest like that of God when he had finished the work of creation.
Resurrection of Christ - one of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (1 Cor. 15:14). The whole of the New Testament revelation rests on this as an historical fact. On the day of Pentecost Peter argued the necessity of Christ's resurrection from the prediction in Ps. 16 (Acts 2:24-28). In his own discourses, also, our Lord clearly intimates his resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19-22).
The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, also, in their public teaching largely insist upon it. Ten different appearances of our risen Lord are recorded in the New Testament. They may be arranged as follows:
(1.) To Mary Magdalene at the sepulchre alone. This is recorded at length only by John (20:11-18), and alluded to by Mark (16:9-11).
(2.) To certain women, "the other Mary," Salome, Joanna, and others, as they returned from the sepulchre. Matthew (28:1-10) alone gives an account of this. (Comp. Mark 16:1-8, and Luke 24:1-11.)
(3.) To Simon Peter alone on the day of the resurrection. (See Luke 24:34; 1 Cor. 15:5.)
(4.) To the two disciples on the way to Emmaus on the day of the resurrection, recorded fully only by Luke (24:13-35. Comp. Mark 16:12, 13).
(5.) To the ten disciples (Thomas being absent) and others "with them," at Jerusalem on the evening of the resurrection day. One of the evangelists gives an account of this appearance, John (20:19-24).
(6.) To the disciples again (Thomas being present) at Jerusalem (Mark 16:14-18; Luke 24:33-40; John 20:26-28. See also 1 Cor. 15:5).
(7.) To the disciples when fishing at the Sea of Galilee. Of this appearance also John (21:1-23) alone gives an account.
(8.) To the eleven, and above 500 brethren at once, at an appointed place in Galilee (1 Cor. 15:6; comp. Matt. 28:16-20).
(9.) To James, but under what circumstances we are not informed (1 Cor. 15:7).
(10.) To the apostles immediately before the ascension. They accompanied him from Jerusalem to Mount Olivet, and there they saw him ascend "till a cloud received him out of their sight" (Mark 16:19; Luke 24:50-52; Acts 1:4-10).
It is worthy of note that it is distinctly related that on most of these occasions our Lord afforded his disciples the amplest opportunity of testing the fact of his resurrection. He conversed with them face to face. They touched him (Matt. 28:9; Luke 24:39; John 20:27), and he ate bread with them (Luke 24:42, 43; John 21:12, 13).
(11.) In addition to the above, mention might be made of Christ's manifestation of himself to Paul at Damascus, who speaks of it as an appearance of the risen Saviour (Acts 9:3-9, 17; 1 Cor. 15:8; 9:1).
It is implied in the words of Luke (Acts 1:3) that there may have been other appearances of which we have no record.
The resurrection is spoken of as the act (1) of God the Father (Ps. 16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12; Heb. 13:20); (2) of Christ himself (John 2:19; 10:18); and (3) of the Holy Spirit (1 Peter 3:18).
The resurrection is a public testimony of Christ's release from his undertaking as surety, and an evidence of the Father's acceptance of his work of redemption. It is a victory over death and the grave for all his followers.
The importance of Christ's resurrection will be seen when we consider that if he rose the gospel is true, and if he rose not it is false. His resurrection from the dead makes it manifest that his sacrifice was accepted. Our justification was secured by his obedience to the death, and therefore he was raised from the dead (Rom. 4:25). His resurrection is a proof that he made a full atonement for our sins, that his sacrifice was accepted as a satisfaction to divine justice, and his blood a ransom for sinners. It is also a pledge and an earnest of the resurrection of all believers (Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21; 1 John 3:2). As he lives, they shall live also.
It proved him to be the Son of God, inasmuch as it authenticated all his claims (John 2:19; 10:17). "If Christ did not rise, the whole scheme of redemption is a failure, and all the predictions and anticipations of its glorious results for time and for eternity, for men and for angels of every rank and order, are proved to be chimeras. 'But now is Christ risen from the dead, and become the first-fruits of them that slept.' Therefore the Bible is true from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan has fallen as lightning from heaven, and the triumph of truth over error, of good over evil, of happiness over misery is for ever secured." Hodge.
With reference to the report which the Roman soldiers were bribed (Matt. 28:12-14) to circulate concerning Christ's resurrection, "his disciples came by night and stole him away while we slept," Matthew Henry in his "Commentary," under John 20:1-10, fittingly remarks, "The grave-clothes in which Christ had been buried were found in very good order, which serves for an evidence that his body was not 'stolen away while men slept.' Robbers of tombs have been known to take away 'the clothes' and leave the body; but none ever took away 'the body' and left the clothes, especially when they were 'fine linen' and new (Mark 15:46). Any one would rather choose to carry a dead body in its clothes than naked. Or if they that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they would find leisure to 'fold up the linen.'"
Resurrection of the dead - will be simultaneous both of the just and the unjust (Dan. 12:2; John 5:28, 29; Rom. 2:6-16; 2 Thess. 1:6-10). The qualities of the resurrection body will be different from those of the body laid in the grave (1 Cor. 15:53, 54; Phil. 3:21); but its identity will nevertheless be preserved. It will still be the same body (1 Cor. 15:42-44) which rises again.
As to the nature of the resurrection body, (1) it will be spiritual (1 Cor. 15:44), i.e., a body adapted to the use of the soul in its glorified state, and to all the conditions of the heavenly state; (2) glorious, incorruptible, and powerful (54); (3) like unto the glorified body of Christ (Phil. 3:21); and (4) immortal (Rev. 21:4).
Christ's resurrection secures and illustrates that of his people. "(1.) Because his resurrection seals and consummates his redemptive power; and the redemption of our persons involves the redemption of our bodies (Rom. 8:23). (2.) Because of our federal and vital union with Christ (1 Cor. 15:21, 22; 1 Thess. 4:14). (3.) Because of his Spirit which dwells in us making our bodies his members (1 Cor. 6:15; Rom. 8:11). (4.) Because Christ by covenant is Lord both of the living and the dead (Rom. 14:9). This same federal and vital union of the Christian with Christ likewise causes the resurrection of the believer to be similar to as well as consequent upon that of Christ (1 Cor. 15:49; Phil. 3:21; 1 John 3:2)." Hodge's Outlines of Theology.
Reuben - behold a son!, the eldest son of Jacob and Leah (Gen. 29:32). His sinful conduct, referred to in Gen. 35:22, brought down upon him his dying father's malediction (48:4). He showed kindness to Joseph, and was the means of saving his life when his other brothers would have put him to death (37:21,22). It was he also who pledged his life and the life of his sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his family went down into Egypt (46:8) no further mention is made of Reuben beyond what is recorded in ch. 49:3,4.
Reuben, Tribe of - at the Exodus numbered 46,500 male adults, from twenty years old and upwards (Num. 1:20, 21), and at the close of the wilderness wanderings they numbered only 43,730 (26:7). This tribe united with that of Gad in asking permission to settle in the "land of Gilead," "on the other side of Jordan" (32:1-5). The lot assigned to Reuben was the smallest of the lots given to the trans-Jordanic tribes. It extended from the Arnon, in the south along the coast of the Dead Sea to its northern end, where the Jordan flows into it (Josh. 13:15-21, 23). It thus embraced the original kingdom of Sihon. Reuben is "to the eastern tribes what Simeon is to the western. 'Unstable as water,' he vanishes away into a mere Arabian tribe. 'His men are few;' it is all he can do 'to live and not die.' We hear of nothing beyond the multiplication of their cattle in the land of Gilead, their spoils of 'camels fifty thousand, and of asses two thousand' (1 Chr. 5:9, 10, 20, 21). In the great struggles of the nation he never took part. The complaint against him in the song of Deborah is the summary of his whole history. 'By the streams of Reuben,' i.e., by the fresh streams which descend from the eastern hills into the Jordan and the Dead Sea, on whose banks the Bedouin chiefs met then as now to debate, in the 'streams' of Reuben great were the 'desires'", i.e., resolutions which were never carried out, the people idly resting among their flocks as if it were a time of peace (Judg. 5:15, 16). Stanley's Sinai and Palestine.
All the three tribes on the east of Jordan at length fell into complete apostasy, and the time of retribution came. God "stirred up the spirit of Pul, king of Assyria, and the spirit of Tiglath-pileser, king of Assyria," to carry them away, the first of the tribes, into captivity (1 Chr. 5:25, 26).
Reuel - friend of God. (1.) A son of Esau and Bashemath (Gen. 36:4, 10; 1 Chr. 1:35). (2.) "The priest of Midian," Moses' father-in-law (Ex. 2:18)=Raguel (Num. 10:29). If he be identified with Jethro (q.v.), then this may be regarded as his proper name, and Jē´-thĕr or Jethro (i.e., "excellency") as his official title. (3.) Num. 2:14, called also Deuel (1:14; 7:42).
Revelation - an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth.
Revelation and inspiration differ. Revelation is the supernatural communication of truth to the mind; inspiration (q.v.) secures to the teacher or writer infallibility in communicating that truth to others. It renders its subject the spokesman or prophet of God in such a sense that everything he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true.
Revelation, Book of - =The Apocalypse, the closing book and the only prophetical book of the New Testament canon. The author of this book was undoubtedly John the apostle. His name occurs four times in the book itself (1:1, 4, 9; 22:8), and there is every reason to conclude that the "John" here mentioned was the apostle. In a manuscript of about the twelfth century he is called "John the divine," but no reason can be assigned for this appellation.
The date of the writing of this book has generally been fixed at A.D. 96, in the reign of Domitian. There are some, however, who contend for an earlier date, A.D. 68 or 69, in the reign of Nero. Those who are in favour of the later date appeal to the testimony of the Christian father Irenaeus, who received information relative to this book from those who had seen John face to face. He says that the Apocalypse "was seen no long time ago."
As to the relation between this book and the Gospel of John, it has been well observed that "the leading ideas of both are the same. The one gives us in a magnificent vision, the other in a great historic drama, the supreme conflict between good and evil and its issue. In both Jesus Christ is the central figure, whose victory through defeat is the issue of the conflict. In both the Jewish dispensation is the preparation for the gospel, and the warfare and triumph of the Christ is described in language saturated with the Old Testament. The difference of date will go a long way toward explaining the difference of style." Plummer's Gospel of St. John, Introd.
Revelation of Christ - the second advent of Christ. Three different Greek words are used by the apostles to express this, (1) apokalupsis (1 Cor. 1;7; 2 Thess. 1:7; 1 Pet. 1:7, 13); (2) parousia (Matt. 24:3, 27; 1 Thess. 2:19; James 5:7, 8); (3) epiphaneia (1 Tim. 6:14; 2 Tim. 1:10; 4:1-8; Titus 2:13). There existed among Christians a wide expectation, founded on Matt. 24:29, 30, 34, of the speedy
Rezeph - solid; a stone, (2 Kings 19:12; Isa. 37:12), a fortress near Haran, probably on the west of the Euphrates, conquered by Sennacherib.
Rezin - firm; a prince, a king of Syria, who joined Pekah (q.v.) in an invasion of the kingdom of Judah (2 Kings 15:37; 16:5-9; Isa. 7:1-8). Ahaz induced Tiglath-pileser III. to attack Damascus, and this caused Rezin to withdraw for the purpose of defending his own kingdom. Damascus was taken, and Rezin was slain in battle by the Assyrian king, and his people carried into captivity, B.C. 732 (2 Kings 16:9).
Rezon - prince, son of Eliadah. Abandoning the service of Hadadezer, the king of Zobah, on the occasion of his being defeated by David, he became the "captain over a band" of marauders, and took Damascus, and became king of Syria (1 Kings 11:23-25; 2 Sam. 8:3-8). For centuries after this the Syrians were the foes of Israel. He "became an adversary to Israel all the days of Solomon."
Rhegium - breach, a town in the south of Italy, on the Strait of Messina, at which Paul touched on his way to Rome (Acts 28:13). It is now called Rheggio.
Rhesa - affection, son of Zorobabel, mentioned in the genealogy of our Lord (Luke 3:27).
Rhoda - a rose, the damsel in the house of Mary, the mother of John Mark. She came to hearken when Peter knocked at the door of the gate (Acts 12:12-15).
Rhodes - a rose, an island to the south of the western extremity of Asia Minor, between Coos and Patara, about 46 miles long and 18 miles broad. Here the apostle probably landed on his way from Greece to Syria (Acts 21:1), on returning from his third missionary journey.
Riblah - fruitful, an ancient town on the northern frontier of Palestine, 35 miles north-east of Baalbec, and 10 or 12 south of Lake Homs, on the eastern bank of the Orontes, in a wide and fertile plain. Here Nĕb-ū-chăd-nĕz´-zär had his head-quarters in his campaign against Jerusalem, and here also Necho fixed his camp after he had routed Jō-sī´-ăh's army at Megiddo (2 Kings 23:29-35; 25:6, 20, 21; Jer. 39:5; 52:10). It was on the great caravan road from Palestine to Carchemish, on the Euphrates. It is described (Num. 34:11) as "on the eastern side of Ain." A place still called el Ain, i.e., "the fountain", is found in such a position about 10
Riddle - (Heb. hodah). The oldest and, strictly speaking, the only example of a riddle was that propounded by Samson (Judg. 14:12-18). The parabolic prophecy in Ezek. 17:2-18 is there called a "riddle." It was rather, however, an allegory. The word "darkly" in 1 Cor. 13:12 is the rendering of the Greek enigma; marg., "in a riddle."
Rimmon - pomegranate. (1.) A man of Beeroth (2 Sam. 4:2), one of the four Gibeonite cities. (See Josh. 9:17.)
(2.) A Syrian idol, mentioned only in 2 Kings 5:18.
(3.) One of the "uttermost cities" of Judah, afterwards given to Simeon (Josh. 15:21, 32; 19:7; 1 Chr. 4:32). In Josh. 15:32 Ain and Rimmon are mentioned separately, but in 19:7 and 1 Chr. 4:32 (comp. Neh. 11:29) the two words are probably to be combined, as forming together the name of one place, Ain-Rimmon=the spring of the pomegranate. It has been identified with Um er-Rumamin, about 13 miles south-west of Hē´-brŏn.
(4.) "Rock of," to which the Benjamites fled (Judg. 20:45, 47; 21:13), and where they maintained themselves for four months after the fearful battle at Gibeah, in which they were almost exterminated, 600 only surviving out of about 27,000. It is the present village of Rummon, "on the very edge of the hill country, with a precipitous descent toward the Jordan valley," supposed to be the site of Ai.
Rimmon-parez - a pomegranate breach, or Rimmon of the breach, one of the stations of the Israelites in the wilderness (Num. 33:19, 20).
Ring - Used as an ornament to decorate the fingers, arms, wrists, and also the ears and the nose. Rings were used as a signet (Gen. 38:18). They were given as a token of investment with authority (Gen. 41:42; Esther 3:8-10; 8:2), and of favour and dignity (Luke 15:22). They were generally worn by rich men (James 2:2). They are mentioned by Isiah (3:21) among the adornments of Hebrew women.
Riphath - a crusher, Gomer's second son (Gen. 10:3), supposed to have been the ancestor of the Paphlagonians.
Rissah - heap of ruins; dew, a station of the Israelites in the wilderness (Num. 33:21, 22).
Rithmah - wild broom, a station in the wilderness (Num. 33:18, 19), the "broom valley," or "valley of broombushes," the place apparently of the original encampment of Israel, near Kadesh.
River - (1.) Heb. 'aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated "brook," "river," "stream," but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).
(2.) Heb. nahal, in winter a "torrent," in summer a "wady" or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).
These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter:, "I was encamped in Wady Feiran, near the base of Jebel Serbal, when a tremendous thunderstorm burst upon us. After little more than an hour's rain, the water rose so rapidly in the previously dry wady that I had to run for my life, and with great difficulty succeeded in saving my tent and goods; my boots, which I had not time to pick up, were washed away. In less than two hours a dry desert wady upwards of 300 yards broad was turned into a foaming torrent from 8 to 10 feet deep, roaring and tearing down and bearing everything upon it, tangled masses of tamarisks, hundreds of beautiful palmtrees, scores of sheep and goats, camels and donkeys, and even men, women, and children, for a whole encampment of Arabs was washed away a few miles above me. The storm commenced at five in the evening; at half-past nine the waters were rapidly subsiding, and it was evident that the flood had spent its force." (Comp. Matt. 7:27; Luke 6:49.)
(3.) Nahar, a "river" continuous and full, a perennial stream, as the Jordan, the Euphrates (Gen. 2:10; 15:18; Deut. 1:7; Ps. 66:6; Ezek. 10:15).
(4.) Tel'alah, a conduit, or water-course (1 Kings 18:32; 2 Kings 18:17; 20:20; Job 38:25; Ezek. 31:4).
(5.) Peleg, properly "waters divided", i.e., streams divided, throughout the land (Ps. 1:3); "the rivers [i.e., 'divisions'] of waters" (Job 20:17; 29:6; Prov. 5:16).
(6.) Ye'or, i.e., "great river", probably from an Egyptian word (Aur), commonly applied to the Nile (Gen. 41:1-3), but also to other rivers (Job 28:10; Isa. 33:21).
(7.) Yubhal, "a river" (Jer. 17:8), a full flowing stream.
(8.) 'Ubhal, "a river" (Dan. 8:2).
River of Egypt - (1.) Heb. nahar mitsraim, denotes in Gen. 15:18 the Nile, or its eastern branch (2 Chr. 9:26). (2.) In Num. 34:5 (R.V., "brook of Egypt") the Hebrew word is nahal, denoting a stream flowing rapidly in winter, or in the rainy season. This is a desert stream on the borders of Egypt. It is now called the Wady el-'Arish. The present boundary between Egypt and Palestine is about midway between this wady and Gā´-ză. (See Num. 34:5; Josh. 15:4, 47; 1 Kings 8:65; 2 Kings 24:7; Isa. 27:12; Ezek. 47:19. In all these passages the R.V. has "brook" and the A.V. "river.")
River of Gad - probably the Arno (2 Sam. 24:5).
River of God - (Ps. 65:9), as opposed to earthly streams, denoting that the divine resources are inexhaustible, or the sum of all fertilizing streams that water the earth (Gen. 2:10).
Rivers of Babylon - (Ps. 137:1), i.e., of the whole country of Babylonia, e.g., the Tigris, Euphrates, Chalonas, the Ū´-la᷍i, and the numerous canals.
Rivers of Damascus - the Abana and Pharpar (2 Kings 5:12).
Rivers of Judah - (Joel 3:18), the watercourses of Judea.
Rizpah - coal; hot stone, the daughter of Aiah, and one of Saul's concubines. She was the mother of Armoni and Mephibosheth (2 Sam. 3:7; 21:8, 10, 11).
It happened that a grievous famine, which lasted for three years, fell upon the land during the earlier half of David's reign at Jerusalem. This calamity was sent "for Saul and for his bloody house, because he slew the Gibeonites." David inquired of the Gibeonites what satisfaction they demanded, and was answered that nothing would compensate for the wrong Saul had done to them but the death of seven of Saul's sons. David accordingly delivered up to them the two sons of Rizpah and five of the sons of Merab (q.v.), Saul's eldest daughter, whom she bore to Adriel. These the Gibeonites put to death, and hung up their bodies before the Lord at the sanctuary at Gibeah. Rizpah thereupon took her place on the rock of Gibeah (q.v.), and for five months watched the suspended bodies of her children, to prevent them from being devoured by the beasts and birds of prey, till they were at length taken down and buried by David.
Her marriage to Abner was the occasion of a quarrel between him and Ishbosheth, which led to Abner's going over to the side of David (2 Sam. 3:17-21).
Road - (1 Sam. 27:10; R.V., "raid"), an inroad, an incursion. This word is never used in Scripture in the sense of a way or path.
Robbery - Practised by the Ishmaelites (Gen. 16:12), the Chăl-dē´-ăns and Sabeans (Job 1:15, 17), and the men of Shechem (Judg. 9:25. See also 1 Sam. 27:6-10; 30; Hos. 4:2; 6:9). Robbers infested Judea in our Lord's time (Luke 10:30; John 18:40; Acts 5:36, 37; 21:38; 2 Cor. 11:26). The words of the Authorized Version, "counted it not robbery to be equal," etc. (Phil. 2:6, 7), are better rendered in the Revised Version, "counted it not a prize to be on an equality," etc., i.e., "did not look upon equality with God as a prize which must not slip from his grasp" = "did not cling with avidity to the prerogatives of his divine majesty; did not ambitiously display his equality with God."
"Robbers of churches" should be rendered, as in the Revised Version, "of temples." In the temple at Ephesus there was a great treasure-chamber, and as all that was laid up there was under the guardianship of the goddess Diana, to steal from such a place would be sacrilege (Acts 19:37).
Rock - (Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated "mountain." It ought to be translated "rock," as in Hab. 1:12 in the Revised Version. The "rock" from which the
Roe - (Heb. tsebi), properly the gazelle (Arab. ghazal), permitted for food (Deut. 14:5; comp. Deut. 12:15, 22; 15:22; 1 Kings 4:23), noted for its swiftness and beauty and grace of form (2 Sam. 2:18; 1 Chr. 12:8; Cant. 2:9; 7:3; 8:14).
The gazelle (Gazella dorcas) is found in great numbers in Palestine. "Among the gray hills of Galilee it is still 'the roe upon the mountains of Bether,' and I have seen a little troop of gazelles feeding on the Mount of Olives close to Jerusalem itself" (Tristram).
The Hebrew word ('ayyalah) in Prov. 5: 19 thus rendered (R.V., "doe"), is properly the "wild she-goat," the mountain goat, the ibex. (See 1 Sam. 24:2; Ps. 104:18; Job 39:1.)
Rogelim - fullers, a town of Gilead, the residence of Bär-zĭl-lā´-ī the Gileadite (2 Sam. 17:27; 19:31), probably near to Mā-hă-nā´-ĭm.
Roll - the common form of ancient books. The Hebrew word rendered "roll" or "volume" is meghillah, found in Ezra 6:2; Ps. 40:7; Jer. 36:2, 6, 23, 28, 29; Ezek. 2:9; 3:1-3; Zech. 5:1, 2. "Rolls" (Chald. pl. of sephar, corresponding to Heb. sepher) in Ezra 6:1 is rendered in the Revised Version "archives." In the New Testament the word "volume" (Heb. 10:7; R.V., "roll") occurs as the rendering of the Greek kephalis, meaning the head or top of the stick or cylinder on which the manuscript was rolled, and
Romamti-ezer - elevation of help, one of the sons of Heman, "the king's seer in the words of God, to lift up the horn." He was head of the "four-and-twentieth" course of singers (1 Chr. 25:4, 31).
Romans, Epistle to the - This epistle was probably written at Corinth. Phoebe (Rom. 16:1) of Cenchrea conveyed it to Rome, and Gaius of Corinth entertained the apostle at the time of his writing it (16:23; 1 Cor. 1:14), and Erastus was chamberlain of the city, i.e., of Corinth (2 Tim. 4:20).
The precise time at which it was written is not mentioned in the epistle, but it was obviously written when the apostle was about to "go unto Jerusalem to minister unto the saints", i.e., at the close of his second visit to Greece, during the winter preceding his last visit to that city (Rom. 15:25; comp. Acts 19:21; 20:2, 3, 16; 1 Cor. 16:1-4), early in A.D. 58.
It is highly probable that Christianity was planted in Rome by some of those who had been at Jerusalem on the day of Pentecost (Acts 2:10). At this time the Jews were very numerous in Rome, and their synagogues were probably resorted to by Romans also, who in this way became acquainted with the great facts regarding Jesus as these were reported among the Jews. Thus a church composed of both Jews and Gentiles was formed at Rome. Many of the brethren went out to meet Paul on his approach to Rome. There are evidences that Christians were then in Rome in considerable numbers, and had probably more than one place of meeting (Rom. 16:14, 15).
The object of the apostle in writing to this church was to explain to them the great doctrines of the gospel. His epistle was a "word in season." Himself deeply impressed with a sense of the value of the doctrines of salvation, he opens up in a clear and connected form the whole system of the gospel in its relation both to Jew and Gentile. This epistle is peculiar in this, that it is a systematic exposition of the gospel of universal application. The subject is here treated argumentatively, and is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same subject is discussed, but there the apostle pleads his own authority, because the church in Galatia had been founded by him.
After the introduction (1:1-15), the apostle presents in it divers aspects and relations the doctrine of justification by faith (1:16-11:36) on the ground of the imputed righteousness of Christ. He shows that salvation is all of grace, and only of grace. This main section of his letter is followed by various practical exhortations (12:1-15:13), which are followed by a conclusion containing personal explanations and salutations, which contain the names of twenty-four Christians at Rome, a benediction, and a doxology (Rom. 15:14-ch. 16).
Rome - the most celebrated city in the world at the time of Christ. It is said to have been founded B.C. 753. When the New Testament was written, Rome was enriched and adorned with the spoils of the world, and contained a population estimated at 1,200,000, of which the half were slaves, and including representatives of nearly every nation then known. It was distinguished for its wealth and luxury and profligacy. The empire of which it was the capital had then reached its greatest prosperity.
On the day of Pentecost there were in Jerusalem "strangers from Rome," who doubtless carried with them back to Rome tidings of that great day, and were instrumental in founding the church there. Paul was brought to this city a prisoner, where he remained for two years (Acts 28:30, 31) "in his own hired house." While here, Paul wrote his epistles to the Philippians, to the Ephesians, to the Colossians, to Philemon, and probably also to the Hebrews. He had during these years for companions Luke and Aristarchus (Acts 27:2), Timothy (Phil. 1:1; Col. 1:1), Tychicus (Eph. 6: 21), Epaphroditus (Phil. 4:18), and John Mark
Beneath this city are extensive galleries, called "catacombs," which were used from about the time of the apostles (one of the inscriptions found in them bears the date A.D. 71) for some three hundred years as places of refuge in the time of persecution, and also of worship and burial. About four thousand inscriptions have been found in the catacombs. These give an interesting insight into the history of the church at Rome down to the time of Constantine.
Rose - Many varieties of the rose proper are indigenous to Syria. The famed rose of Damascus is white, but there are also red and yellow roses. In Cant. 2:1 and Isa. 35:1 the Hebrew word habatstseleth (found only in these passages), rendered "rose" (R.V. marg., "autumn crocus"), is supposed by some to mean the oleander, by others the sweet-scented narcissus (a native of Palestine), the tulip, or the daisy; but nothing definite can be affirmed regarding it.
The "rose of Sharon" is probably the cistus or rock-rose, several species of which abound in Palestine. "Mount Carmel especially abounds in the cistus, which in April covers some of the barer parts of the mountain with a glow not inferior to that
Rosh - (Ezek. 38:2, 3; 39:1) is rendered "chief" in the Authorized Version. It is left untranslated as a proper name in the Revised Version. Some have supposed that the Russians are here meant, as one of the three Scythian tribes of whom Magog was the prince. They invaded the land of Judah in the days of Jō-sī´-ăh. Herodotus, the Greek historian, says: "For twenty-eight years the Scythians ruled over Asia, and things were turned upside down by their
Rosin - found only in Authorized Version, margin, Ezek. 27:17, Heb. tsori, uniformly rendered elsewhere "balm" (q.v.), as here in the text. The Vulgate has resinam, rendered "rosin" in the Douay Version. As used, however, by Jerome, the Lat. resina denotes some odoriferous gum or oil.
Ruby - (Heb. peninim), only in plural (Lam. 4:7). The ruby was one of the stones in the high priest's breastplate (Ex. 28:17). A comparison is made between the value of wisdom and rubies (Job 28:18; Prov. 3:15; 8:11). The price of a virtuous woman is said to be "far above rubies" (Prov. 31:10). The exact meaning of the Hebrew word is uncertain. Some render it "red coral;" others, "pearl" or "mother-of-pearl."
Rudder bands - Ancient ships had two great broad-bladed oars for rudders. These, when not in use, were lifted out of the water and bound or tied up. When required for use, these bands were unloosed and the rudders allowed to drop into the water (Acts 27:40).
Rue - a garden herb (Ruta graveolens) which the Pharisees were careful to tithe (Luke 11:42), neglecting weightier matters. It is omitted in the parallel passage of Matt. 23:23. There are several species growing wild in Palestine. It is used for medicinal and culinary purposes. It has a powerful scent, and is
Rufus - red, the son of Simon the Cyrenian (Mark 15:21), whom the Roman soldiers compelled to carry the cross on which our Lord was crucified. Probably it is the same person who is again mentioned in Rom. 16:13 as a disciple at Rome, whose mother also was a Christian held in esteem by the apostle. Mark mentions him along with his brother Alexander as persons well known to his readers (Mark 15:21).
Ruhamah - having obtained mercy, a symbolical name given to the daughter of Hosea (2:1).
Rumah - elevation, probably the same as Arumah (Judg. 9:41; 2 Kings 23:36), near Shechem. Others identify it with Tell Rumeh, in Galilee, about 6 miles north of Nazareth.
Rush - "branch and rush" in Isa. 9:14; 19:15 means "utterly."
Ruth - a friend, a Moabitess, the wife of Mäh-lŏn, whose father, Ē-lĭm´-ĕ-lĕch, had settled in the land of Moab. On the death of Ē-lĭm´-ĕ-lĕch and Mäh-lŏn, Nā´-ō-mī came with Ruth, her daughter-in-law, who refused to leave her, to Beth–lehem, the old home from which Ē-lĭm´-ĕ-lĕch had migrated. There she had a rich relative, Bō´-ăz, to whom Ruth was eventually married. She became the mother of Ŏ´-bĕd, the grandfather of David. Thus Ruth, a Gentile, is among the maternal progenitors of our Lord (Matt. 1:5). The story of "the gleaner Ruth illustrates the friendly relations between the good Bō´-ăz and his reapers, the Jewish land system, the method of transferring property from one person to another, the working of the Mosaic law for the relief of distressed and ruined families; but, above all, handing down the unselfishness, the brave love, the unshaken trustfulness of her who, though not of the chosen race, was, like the Canaanitess Tā´-mär (Gen. 38:29; Matt. 1:3) and the Canaanitess Rahab (Matt. 1:5), privileged to become the ancestress of David, and so of 'great David's greater Son'" (Ruth 4:18-22).
Ruth The Book of - was originally a part of the Book of Judges, but it now forms one of the twenty-four separate books of the Hebrew Bible.
The history it contains refers to a period perhaps about one hundred and twenty-six years before the birth of David. It gives (1) an account of Nā´-ō-mī's going to Moab with her husband, Ē-lĭm´-ĕ-lĕch, and of her subsequent return to Beth–lehem with her daughter-in-law; (2) the marriage of Bō´-ăz and Ruth; and (3) the birth of Ŏ´-bĕd, of whom David sprang.
The author of this book was probably Samuel, according to Jewish tradition.
"Brief as this book is, and simple as is its story, it is remarkably rich in examples of faith, patience, industry, and kindness, nor less so in indications of the care which God takes of those who put their trust in him."
Rye - =Rie, (Heb. kussemeth), found in Ex. 9:32; Isa. 28:25, in all of which the margins of the Authorized and of the Revised Versions have "spelt." This Hebrew word also occurs in Ezek. 4:9, where the Authorized Version has "fitches' (q.v.) and the Revised Version "spelt." This, there can be no doubt, was the Triticum spelta, a species of hard, rough-grained wheat.