Part 48
it severs the continuity of the outer world; it makes impossible a rational joining together of reaUties;
it prohibits a monistic view of the immediate condition of the world. This new life derives its power not from mere Nature; it is a manifestation of Divine life within us (Hauptprobleme der Religionsphilosophie, Leipzig, 1912, 17 ff; Der Kampf um einen geistigen Lebensinhalt, Leipzig, 1907; Grundlinien einer neuen Lebensanschauung, Leipzig, 1907; Johannes Mtiller, Bmisteine filr personliche Kuhur, 3 vols, Mtinchen, 1908). Thus the latest development of idealistic philosophy corroborates
is of highest value and greatest importance. The facts of Christian experience cannot be changed, nor do they lose in value by the most searching psychological scrutiny.
Psychological analysis does not eliminate the direct workings ol the Holy Spirit. Nor can it disclose its process; the "underlying laboratory where are wrought radical remedial processes and structiu-al changes in the psychical being as portrayed in exphcit scripttiral utterances:
in a remarkable way the Christian truth of regeneration. See also Conversion.
LiTERATuBE.—NT Theologics by 'Weiss. Beyschlag, Holtzmann, Schlatter, Feine, Stevens, Sheldon, "Weinel. Textbooks on Systematic Theology: arts. "Bekehrung" by R. Seeberg; " Wiedergeburt " by O. Kirn in HauckHerzog RE': "Regeneration" by J. V. Bartlett in HDB; "Conversion" by J. Strachan in ERE: George Jackson, The Fact of Conversion, London, 190S; Newton H. Marshall, Conversion; or, the New Birth, London, 1909; J. Herzog. Der Begriff der Bekehrung, Giessen, 1903; P. Feine, Bekehrung im NT und in der Gegenwart, Leipzig, 1908; P. Gennrich, Die Lehrevonder Wiedergeburt, 'Lieipzig, 1907. Psychological: W. James, Varieties of Religious Experience, 189-258; G. Stanley Hall, Adolescence, II, 281362; G. A. Coe, The Spiritual Lj/e, New York. 1900; E. D. Starbuck, Psychology of Religion, New York, 1911; G. B. Cutten, Psychological Phenomena of Christianity, London, 1909; H. E. Warner, The Psychology of the Christian Life, New York, 1910; H. W. Clark, The Philosophy of Christian Experience, London, 1906; Harold Begbie, Broken Earthenware, or Twice-Born Men, London, 1909; M. Scott Fletcher, The Psychology of the NT, London, 1912.
' Create in me a clean heart ' (Ps 51 10); 'Ye must be bom again' (Jn 3 7 AV) ; 'If any man be in Christ, he is a new creature: old things are passed away; behold
all things are become new' (2 Cor 5 17 AV), is in the region of subconsciousness. To look in the region of consciousness for this Person or for His work is fruitless and an effort fraught with endless confusion. Christian psychology thus traces to its deep-lying retreat the Divine elaboration of the regenerated hfe. Here God works in the depths of the soul as silently and securely as if on the remotest world of the stellar universe" (H. E. Warner, P&ychology of the Christian Life, 117).
(4) Regeneration manifests itself in the conscious soul by its effects on the will, the intelligence and the affections. At the same time regeneration supplies a new life-power of Divine origin, which enables the component parts of human nature to
fulfil the law of God, to strive for the coming of God's kingdom, and to accept the teachings of God's spirit. Thus regenerate man is made conscious of the facts of justification and adoption. The former is a judicial act of God, which frees man from the law of sin and absolves him from the state of enmity against God; the latter an enduement with the Spirit, which is an earnest of his inheritance (Eph 1 14). The Spirit of God, dwelling in man, -tvitnesses to the state of sonship (Rom 8 2.15.16; Gal 4 6).
John L. Nuelsen REGENERATION, BAPTISMAL. See Baptismal Regeneration.
REGION, re'jun: A "district," as in modern Eng. The word "region" is used by EV interchangeably with "country," "coasts," etc, for various Heb and Gr terms, but "region round about" is usually in AV and invariably in RV the
(5) Regeneration, being a new birth, is the starting-point of spiritual growth. The regenerated man needs nurture and training. He receives it not merely from outside experiences, but from an immanent power in himself, which is recognized as the power of the life of the indwelling Christ (Col 1 26.27). Apart from the mediate dealings of God with man through word and sacraments, there is therefore an immediate communication of life from God to the regenerate.
tr of Teplx<^po$, perlchoros, "surrounding country." For a possible technical use of "region" in Acts 16 6 and RV 18 23; see Galatia.
REGISTER, rej'is-ter. See Genealogy; QdiRINIUS.
REHABIAH, re-ha-bl'a (H'^^ni, r'habhyah, irr^DnT , r'habhyahu, "Jeh is wide") : Son of Eliezer, and grandson of Moses. Eponym of a Levitical family (1 Ch 23 17; 24 21; 26 25).
(6) The truth which is mentioned as the agent by whom regeneration is made possible (Jn 8 32; Jas 1 18; 1 Pet 1 23), is nothing el.se than the Divine Spirit, not only the spoken or written word of God, which may convince people of right or wrong, but which cannot enable the will of man to forsake the wrong and to do the right, but He who calls Himself the Truth (.In 14 6) and who has become the motive power of regenerated life (Gal 2 20).
REHEARSE, rS-htirs' {DW , sum, in'n , dabhar, ~?5 7 ndghadh, njH, tdnah; dva-yy^Xu, anaggello): Usually means simply "to relate," "to tell," "to declare" (Ex 17 14; Jgs 5 11; 1 S 8 21; 17 31: Acts 14 27); with "rehearse from the beginning' in Acts 11 4 for dpxo/juii, drchomai, "begin" (so RV). RV has preserved uniformity by translating anaggello by "rehearse" also in Acts 15 4, and has introduced "rehearse" as the tr of i^vi^ofiai, exegeamai, throughout (Lk 24 35; Acts 10 8; 15 12.14; 21 19), except in Jn 1 18 ("declare"). Sir 19 7, AVhas "rehearse" for SevTep6u, deuteroo, "repeat" (so RV).
(7) Recent philosophy expressive of the reaction from the mechanical view of bare materialism, and also from the depreciation of personality as seen in socialism, has again brought into prominence the reality and need of personal life. Johannes Muller and Rudolf Eucken among others emphasize that a new life of the spirit, independent of outward conditions, is not only possible, but necessary for the attainment of the highest development. This new life is not a fruit of the free play of the tendencies and powers of natural life, but is in sharp
REHOB, re'hob (ahn, r'hobh; 'Poiip, Rho6b, Padp, Bhadb):
(1) Etymologically the word means "broad" and might be applied either to a road or a plain. Rehob is given (Nu 13 21) as the northern limit
2551 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Regeneration Rehoboam
of men of riper judgment, who assured him that he might win the people by becoming their servant, he chose the counsel of the younger men, who were
of Israel as reached by the spies. This agrees with the position assigned to Beth-rehob in the narrative of the settlement of the Danites (Jgs 18 28). It
of his own age, to rule by sternness rather than by kindness, and r(;lurned the people a rough answer, saying: "My father made your yoke heavy, but I
is mentioned again along with the kingdom of Zobah in connection with the wars of Saul (1 S 14 47 LXX Lag.), and as having been associated with Zobah and Maacah against David in the Ammonite war and as having been defeated by him (2 S 10 6). Robinson sought to identify it with Hunin, but it hardly suits the references. Buhl {GAP, 240) following Thomson {LB, II, 547) seeks it at Paneas (modern Banids). This would suit all the requirements of the capital, Beth-rehob, which might then be the second Rehob, assigned as part of the territory of Sidon to the tribe Asher (Josh 19 28.30; Jgs 18 28). We must, however, assign to the kingdom of Rehob a territory extending from the settlements of the Danites to the "entering in of Hamath" or to Libo (modern Leboue),
will add to your yoke: my father chastised you with whips, but I will chastise you with scorpions"
(1 K 12 14). R., however, misjudged the temper of the people, as well as his own ability. The people, led by Jeroboam, a leader more able than himself, were ready for rebellion, and so force lost the day where kindness might have won. The threat of the king was met by the Marseillaise of the people: "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 K 12 16). Thus the ten tribes dethroned R., and elected Jeroboam, their champion and spokesman, their king (see Jeroboam). R., believing in his ability to carry out his threat (1 K 12 14), sent Adoram, his taskmaster, who no doubt had quelled other disturbances, to subdue the popu-
i.e. the Great Plain of Coele-Syria bounded by Lebanon and Anti-Lebanon and within the limits indicated.
(2) Two separate towns belonging to Asher (Josh 19 28; 19 30). One of them was given to the Gershonite Levites (Josh 21 31), and one is mentioned as remaining in the hands of the Canaan-
lace, which, insulted by indignities and enraged by R.'s renewed insolence, stoned his messenger to death. Reahzing, for the first time, the seriousness of the revolt, R. fled ignominiously back to Jerus, king only of Judah and of the adjacent territory of the tribe of Benjamin. The mistake of R. was the common mistake of despots. He presumed too much on privilege not earned by service, and on power for which he was not wilUng to render adequate compensation.
ites (Jgs 1 31).
(3) Father of Hadadezer, king of Aram Zobah, who was overwhelmed by David at the Euphrates
(2 S 8 3.12).
(4) One of the Levites who sealed Nehemiah's covenant on the 24th Tishri, 444 BC (Neh 10 11). W. M. Christie REHOBOAM, re-ho-bo'am (Dy?nn , r'habh'am, "the people is enlarged," or perhaps "Am is wide"; 'PoPoapi, Rhobodm; "Roboam," Mt 1 7AV):
It is a mistake, however, to see in the disruption the shattering of a kingdom that had long been a harmonious
whole. From the earhest times the con9 TTnHprlv federationof tribes was imperfectly cementz. unaenyg^_ They seldom imited against their coming Causes mon foe. No mention is made of Judah of Disrupin ths list of tribes who fought with Deb-
1. The Disruption of the Kingdom
2. Underlying Causes ol Disruption
3. Shemaiah Forbids Civil War
*^ orah against Sisera. A chain of cities held lion ]r)y i^Q Canaanites, stretching across the country from E. to W., kept the North and the South apart. Different physical characteristics produced different types of life in the two sections. Old jealousies repeatedly fanned into new flame intensified the divisions due to natural and artificial causes. David labored hard to break down the old antagonisms, but even in his reign Israel rebelled twice. Northern Israel had produced many of the strongest leaders of the nation, and it was not easy for them to submit to a ruler from the Judaean dynasty. Solomon, following David's policy of unification, drew the tribes closely together tlirough the centralization of worship at Jerus and through the general splendor of his reign, but he, more than any other, finally widened the gulf between the North and the South, through his unjust discriminations, his heavy taxes, his forced labor and the general extravagances of his reign. The reUgion of Jeh was the only bond capable of holding the nation together. The apostasy of Solomon severed tliis bond. The prophets, with their profound knowledge of religious and pohtical values, saw less danger to the true worship of Jeh in a divided kingdom than in a united nation ruled over by E., who had neither political sagacity nor an adequate conception of the greatness of the reUgion of Jeh. Accordingly, Ahijah openly encouraged the revolution, while Shemaiah gave it passive support.
4. Rehoboam's Prosperity
5. Shishak's Invasion 6. His Death The son and successor of Solomon, the last king to claim the throne of old Israel and the first king
of Judah after the division of the kingdom. He was bom c 978 BC. His mother was Naamah, an Ammonitess. The account of his reign is contained
in 1 K 14 21-31; 2 Ch 10-12. The incidents leading to the disruption of the kingdom are told
in 1 K 11 43—12 24; 2 Ch 9 31—11 4. R. was 41 years old (2 Ch 12 13) when he began
to reign (LXX 1 K 12 24a says 16 years). He ascended the throne at Jerus imme-
1. The Disdiately upon his father's death with ruption apparently no opposition. North
of the Israel, however, was dissatisfied, a,nd Kingdom the people demanded that the king meet them in popular assembly at Shechem, the leading city of Northern Israel. True,
Israel was no longer, if ever, an elective monarchy.
Nevertheless, the people claimed a constitutional
Immediately upon his return to Jerus, R. collected a large army of 180,000 men (reduced to 120,000 in LXX B), for the purpose
privilege, based perhaps on the transaction of Samuel in the election of Saul (1 S 10 2.5), to be a party to the conditions under which they would
3. Sheof making war against Israel. The maiah expedition, however, was forbidden Forbids by Shemaiah the prophet on the
serve a new king and he become their ruler. David,
in making Solomon his successor, had ignored this
wise provision, and the people, having lost such
Civil War ground that they should not fight against their brethren, and that the division of the kingdom was from God. Notwithstanding the prohibition, we are informed that "there was war between Rehoboam and Jeroboam continuaUy" (1 K 14 30; 2 Ch 12 15). R. next occupied himself in strengthening the
a privilege by default, naturally deemed their neg-
ligence the cause of Solomon's burdensome taxes and forced labor. Consequently, they would be more jealous of their rights for the future, and R.
accordingly would have to accede to their demand. Having come together at Shechem, the people agreed
to accept R. as their king on condition that he would lighten the grievous service and burdensome
territory which still remained to him by fortifying a number of cities (2 Ch 11 .5-12). These cities were on the roads to Egypt, or on the western hills
taxes of his father. R. asked for three days' time m
which to consider the request. Against the advice
Rehoboth Rekem THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2552
256, 260; see also Expos T, XI, 239 [Konig], 377
of the Judaean Shephelah, and were doubtless forti-
[Sayce]), and it is almost certainly identical with the ruin Ruhaibeh, 8 hours S.W. of Beersheba. Robinson {BR, I, 196-97) describes the ruins of the an-
fied as a protection against EgjTDt. According to 2 Ch 11 13-17, Rehoboam's prosperity
4. Rehowas augmented by an immigration of beam's priests and Levites from Israel, who Prosperity came to Jems because of their opposition to the idolatrous worship instituted by Jeroboam. AH who were loyal to Jeh
cient city as thickly covering a "level tract of 10
to 12 acres in extent"; "many of the dwellings had each its cistern, cut in the solid rock"; "once this must have been a city of not less than 12,000 or 15,000 inhabitants. Now it is a perfect field of
in the Northern Kingdom are represented as following the example of the priests and Levites in going to Jerus, not simply to sacrifice, but to reside there permanently, thus strengthening R.'s kingdom. In view of the fact that R. added to the innovations
ruins, a scene of unutterable desolation, across which the passing stranger can with difficulty find
his way." Huntington {Pal and Its Transforma-
tion, 124) describes considerable remains of a suburban population extending both to the N. and to the S. of this once important place.
of his father, erected pillars of Baal in Jerus long before thej' were common in Northern Israel, and that he permitted other heathen abominations and immoralities, it seems that the true worship of Jeh received little encouragement from the king him-
E. W. G. Masterman REHOBOTH BY THE RIVER ("insn ninJT),
r'hobhdth ha-nahdr; B, "PomPw9 ['PmPmO in Ch]
self. As a further evidence of his prosperity, Ch gives an account of R.'s family. Evidently he was
T] irapd TTOTaiiov, Rhooboth [Rhoboth] he para potamori, A, TuPm9, Rhoboth) : This city is mentioned only
of luxurious habit and followed his father in the possession of a considerable harem (2 Ch 11 18-23). He is said to have had 18 wives and 60 concubines,
as the residence of Shaul, one of the rulers of Edom (Gen 36 37; 1 Ch 1 48). There is nothing to guide us with certainty as to the situation of the
(2 Ch 11 21; LXX B and Jos, A7it, VIII, x, 1 give "30 concubines").
city. Onom places it in Idumaea (Gebaleue), but no trace of a name resembling this has been found
One of the direct results of the disruption of the kingdom was the invasion of Pal by Shishak, king
in the district. "The river" usually means the Euphrates. If the city could have been so far from Edom, it might be identified with Rahaba on the W. of the river, 8 miles S. of its confluence with the
of Egypt, in the 5th year of R. Shi-
5. Shishak is Sheshonk I, the first king of shak's the XXIId or Bubastite Dynasty. He Invasion is the same ruler who granted hospitality to Jeroboam when he was obliged to flee from Solomon (1 K 11 40). The LXX (IK 12 24e) informs us that Jeroboam married Ano, the sister of Shishak's wife, thus becoming brotherin-law to the king of Egypt. It is therefore easy to suppose that Jeroboam, finding himself in straits
Khabur. Winckler thinks it might possibly be on the boundary between Pal and Egj-pt, "the river" being W&dy el-'Arlsh, "the brook of Egypt" (Nu 34
5; Josh 15 4, etc). W. Ewing
REHOBOTH-IR,r.-lir,r.-ir('T'y Tib.h'} , r'hobhdth
Hr, "Rehoboth City"; LXX t) 'Poupis fPooipie]
iroXts, he Rhoobos [Rhooboth] polis,
in holding his own against his rival, Rehoboam,
1. Probably "the city Rhoobos, Rhooboth") : The Rebit second of the cities built by Asshur Ninua (RV by Nimrod) in Assyria (Gen 10 11.12). Unlike the other three, the exact equivalent of this name is not found in Assjt
called in the aid of his former protector. The results
of this invasion, however, are inscribed on the temple at Karnak in Upper EgjTJt, where a list of some ISO (Curtis, "Chronicles," ICC) towns captured by Shishak is given. These belong to Northern Israel as well as Judah, showing that Shishak exacted tribute there as well as in Judah, which seems scarcely reconcilable with the view that he invaded Pal as Jeroboam's ally. However, the king of Israel, imploring the aid of Shishak against his rival, thereby made himself vassal to Eg>-pt. This would suffice to make his towns figure at Karnak among the cities subjected in the course of the campaign. The Chronicler saw in Shishak an instrument in the hand of God for the punishment of R. and the people for the national apostasy. According to 2 Ch 12 3, Shishak had a force of 1,200 chariots and 60,000 horsemen to which Jos adds 400,000 foot-soldiers, composed of Lubim, Sukkiim and Ethiopians. No resistance appears to have been offered to the advance of the invading army. Not even Jerus seems to have stood a siege. The palace and the temple were robbed of all their
lit. Fried. Delitzsch points out (TT^o lag das Paradies? 260 f) that r'hobhdth is the equivalent of the Assyr rebite, "streets," and suggests that the site referred to may be the Rebit Ninua, "streets of Nineveh," mentioned by Sargon of Assyria in connection with_the peopling of Maganubba (Khorsabad or Dur-Sarru-kIn ; see Nikb\'Eh); and it was through this tract that Esar-haddon, his grandson, caused the heads of the kings of Kundi and Sidon to be carried in procession when he returned from
his expedition to the Mediterranean.
Though the probabilities in favor of Rebit Ninua are great, it is doubtful wliether a suburb could have been regarded as a foundation
2. Or, Pesworthy of a primitive ruler, and that
sibly, the a very important city, Assur, the old Old Capicapital of Assyria, would rather be
tal, Assur expected. One of the groups expressing its name is composed of the characters Sag-uru, or, dialectically, Sab-eri, the second element being the original of the Heb 'ir. As the "center-city," Assur may have been regarded as the city of broad spaces {r'hobhdth)—its ruins are of considerable extent. The German explorers there have made many important discoveries of temples, temple-towers, palaces and streets, the most picturesque anciently being the twin tower-temples of Anu
treasures, including the shields of gold which Solomon had made. For these R. later substituted shields of brass (vs 9.10). R. died at the age of fifty-eight, after having reigned in Jerus for 17 years. His son Abijah became his
6. His successor. He was buried in Jerus. Death Jos says that in disposition he was a proud and foolish man, and that he "despised the worship of God, till the people themselves imitated his wicked actions" (Ant, VIII, x, 2).
(the sky) and Adad (Hadad). The ruins lie on the Tigris, about 50 miles S. of Nineveh. It practically ceased to be the capital about the middle of the 8th cent. BC. See Nineveh. T. G. Pinches
S. K. MoSIMAN REHOBOTH, rS-hoTaoth, re-ho'both (tlinhn,
r'hobhdth, "broad places"; 'Eip\>x<ipi.a, Euruchoria) One of the wells dug by Isaac (Gen 26 22). It is probably the Rubuta of the Am Tab (Petrie. nos.
REHTJM, re'hum (D^ITI , r'hum, or DFI"] , r^hum)
(1) One of the twelve heads of the Jewish com-
2553 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Rehoboth Rekem
munity returning from captivity with Zerubbabel
(1 8 13 l;cfll 12);ofaaurssonIsh-bosheth(2 S 2 10); of David (2 S 5 4 f ; cf 3 21) ; of Adonijah (1 K 1 11.24; cf 2 15) ; of Solomon (1 K 1 13); quite frequently of the kings of Judah and Israel (in the Books of K and Ch) ; of thokingsof Edom (Gen 36 31); of Jabin, king of Canaan, in Hazor (Jgs 4 2); of Abimelech, Jerubbaal's son, in .Totham's fable (Jgs 9 8-15) ; of Hanun. king of the Ammonites (2 8 10 1); of Rezon and his men in Damascus (1 K 11 24); of Hazael and Ben-hadad, kings of Syria (2 K 8 15 and 13 24); of Esar-haddon, king of Assyria (2 K 19 37); of Ahasuerus, king of Persia (Est 1 1); of Archelaus (Mt 2 22).
(Ezr 2 2; Neh 7 7 (by a copyist's error "Nehum"]; 12 3; 1 Esd 5 8, "Roimus").
(2) A Pera officer of high rank (lit. "master of judgment, taste, reason") who with others wrote a letter against Jerus to King Artaxerxes (Ezr 4 8.9.17.23).
(3) Son of Bani, a Levite, one of the wall-builders under Nehemiah (Neh 3 17).
(4) One of the signers of the covenant in Neh 10 25.
(4) In the NT the term basileuein, "to reign,"
is used to illustrate and emphasize the power of sin, death and grace (Rom 5 14.17.21 and 6 12). Sin, the vitiating mental factor, is to be looked upon as being constantly and resolutely bent on maintaining or regaining its hold upon man, its power being exercised and reinforced by the lusts of the body. Death, the logical outcome of sin, at once
(5) In Neh 12 3 (omitted in LXX) one Rehum
is mentioned with those who went up with Zerubbabel. It is probable that we should read here "Harim" (Din for Dinn of 12 15). W. N. Stearns REI, re'I (ly-l , reH, "friendly"; 'Pr^o-il, Rhesei):
Rei, Shimei and the Gibborim who belonged to David are Usted among those who did not join Adonijah in his attempt on the throne (1 K 1 8). The name is very uncertain. Winckler {Geschichte,
testifies to the power of sin and its inherent corruption, while grace is the restoring spiritual factor following up and combating everywhere and always the pernicious influence of sin. It strives to dethrone sin, and to establish itself in man as the only dominating force. (5) In describing the future glorious state of the believers, the NT uses the expression of those who endure (in faith; cf 2 Tim 2 12) ; of those 'purchased unto God with the blood of the Lamb' (Rev 5 10) ; of those partaking in the first resurrection (Rev 20 6) ; of the servants of God, "they shall reign for ever and ever" (22 5)
II, 247) identifies him with Ira, the Jairite, who was a "priest to David" (2 S 20 26 RVm); he tries to prove that this Ira (or Jair) was a priest of Bethlehem. Stade {GVI, I, 293, n. 1) holds that Shimei and Rei were two officers of David's bodyguard. Jos (Ant, VII, xiv, 4) has l> AaoufSov <f)C\os, ho Daouidou philos, thus making Shimei a "friend," the courtier of 2 S 15 37; 16 16, and omitting Rei entirely. This would call for an original read-
on the other hand, it teaches us not to anticipate the privileges of heaven, while our Christian life is anything but satisfactory (1 Cor 4 8), and Rev 17 18 shows us the terrible fate of the woman, the great city (the corrupt church), "which reigneth over the kings of the earth." See further King, Kingdom. William Baur
ing ^b'Qn yn , re"' ha-meUhh, or tfban n?"! , re' eh ha-melekh, and is too wide a variant from the MT. Assuming that Rei belongs in the text, it is safe to conjecture that he was an officer of the royal guard. Horace J. Wolf
REIGN, ran: The Heb word n^Dbtl , vial'khulh, may be rendered "kinghood," "royal dignity," "kingdom," "government" ("reign"). The vb. is
REINS, ranz (p'l^'? , kilyah; v€<(>p6s, nephrds, words promiscuously tr"* "heart," "inward parts," "kidneys" or "reins." The latter word, which is derived from Lat renes through OFr. reins, has given place in modem Eng. to the word "kidneys"
^b'Q, malakh, "to be king" ("to reign as king"),
"to' become king," "to accede to the throne," "to assume royal power publicly" and, generally speak-
ing, "to become powerful." In the NT vjefiovla., hegemonla, pauiKela, basileia, fiaaiKeiiiv, bas-
[see Skeat, Concise Etymological Dictionary of the Eng. Language, 398]. RV has, however, retained the older word, at least in the m, in all passages in which it is found in AV): According to Heb psychology the reins are the seat of the deepest emotions and affections of man, which God alone can fully know. Thus RV has substituted "heart" for "reins" in the text of Job 19 27; Ps 7 9; 16 7; 26 2; 73 21; Prov 23 16; Jer 11 20; 12 2; 17
ileuein. The word is used, either as a noun or as a vb., of Jeh (God), the Messiah (Christ) and men
(kings, etc); then of such terms as sin, death,
grace; of the woman in Rev and, conditionally, of
the Christians; once, ironically, of the Corinthians. "Reign" as a noun referring to the time of reign-
ing occurs in 1 K 6 1 (Solomon); 2 K 24 12 (Nebuchadnezzar); 1 Ch 4 31 (David; cf 1 Ch 29
10; 20 12; the tr "inward parts" is found but once (Ps 139 13). In one passage AV has tr"* the Heb haldg ("loins") with "reins" (Isa 11 5), where the RV has rightly substituted "waist" (q.v.). The
30)- 2 Ch 36 20 ("until the reign of the kingdom
of Persia"); Neh 12 22 (Darius); Est 2 16
(Ahasuerus); Lk 3 1 (Tiberius Caesar). More
(5r word nejphros (which is etymologically allied to the Middle Eng. nere, Ger. Niere; see Skeat, ibid, 231, s.v. "Kidney") is found in 1 Maco 2 24; Rev 2 23. See Kidneys. H. L. E. Luerinq
often occurs the vb. "to reign," malakh, basileuein.
It is applied to: (1) Jeh at the close of the song of Moses (Ex 15 18); "Jeh reigneth" (1 Ch 16 31;
cf Ps 93 1; 96 10; 99 1; Rev 19 6); "God
reigneth over the nations" (Ps 47 8); "Jeh of
REKEM, re'kem (Qp,"1 , rekem, "friendship"):
hosts will reign in mount Zion" (Isa 24 23: cf Mic
(1) One of the five kings of Midian slain by the Israelites under Moses (Nu 31 8; Josh 13 21
4 7); "Thy God reigneth" (Isa 52 7); "Thou hast
taken thy great power, and didst reign" (Rev 11 17, meanmg, probably, "thou didst assume thy might );
[B, 'P6)3ok, Rhdbok, A, 'P6koh, Rhokom]). Like his companions, he is called a "king" in Nu, but a "prince" or "chieftain" in the pa.ssage in Josh. The two references are hardly related; both are based on an earlier tradition.
(2) the Messiah (Christ) as a just and righteous
king (Jer 23 5); an eternal king (Lk 1 33; cf Rev 11 15); punishing and subdumg His enemies
(Lk 19 14.27; 1 Cor 15 25).
(2) Eponym of a Calebite family (1 Ch 2 43
(3) Men (kings, etc), in regard to the source of their power ("By me [i.e. the wisdom of God], kings reign
["PiKo/ji, Rhekom]). Probably a town in Southern Judah. A town of this name is given as belonging
rProv 8 151); respecting legitimate succession__ (2 Ch
23 3)- meaning "to have power or dominion (Uen
to Benjamin (Josh 18 27).
37 8 and Job 34 30); in regard to an essential char-
(3) A city of Benjamin, mentioned with Irpeel and Taralah (Josh iS 27); the site is unknown. See also Rakem. Horace J. Wolf
artpristic (Isa 32 1); in connection with the covenant
of Jeh with David (ier 33 21); then the word is used in
1 S 12 12 where Samuel reminds the children of Israel
of their demanding a king of him (cf ver 14) ; of Saul
Relationships THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2554
RELATIONSHIPS, re-la'shun-ships, FAMILY:
(Gen 25 28; 37 4; 44 20), pitying (Ps 103 13), and blessing his household (Gen 27 41), rejoicing over its triumphs (Prov 10 1; 15 20), or grieving over its misfortunes (Gen 37 35). The mother, too (DX, 'em-; ^tjti;/), ?rafter), naturally displays love and care (Gen 25 28; Prov 4 3; Isa 49 15; 66
I. CoXSANGriNITT
1. In General 2. Parents and Children 3. Brothers and Sisters 4. Uncles, Aunts, Co^lsins, Kinsmen II. Affinity 1. Husband and ^Vife 2. Father-in-Law, etc 3. Brother-in-Law, etc III. Other Domestic Relations
13). To the Heb woman childlessness was considered the greatest of misfortunes (1 S 1 10 ff,
of Hannah; Gen 30 23, of Rachel). Children were , looked upon as a blessing from God (Ps 127 3) and V the defenders of the home (vs 4.5). In early life a child was more directly under the control of the mother than the father; the mother was its first teacher (Prov 1 8). Thereafter the father was expected to direct the training of the son (]3 , hen;
1. Foster-Father 2. Master and Servants 3. Host and Guest 4. The Dependent Stranger The family or domestic relations of the Bible include (1) those of consanguinity or blood relationship, (2) affinity or marriage relationship, and (3) legal convention. Those of consanguinity may be divided into lineal and collateral groups; the former are those of parents and children, grandparents and grandchildren, and ancestors and descendants in general; the latter are those of brothers and sisters, uncles and aunts in relation to nephews and nieces, cousins of variotis degrees, including mere tribesmen and even remoter kinsfolk. The relations of affinity include besides that of husband and wife or concubine, the relations among rival wives, and their children, those of father-in-law and motherin-law in relation to son-in-law and daughter-inlaw, and those of brothers-in-law and sisters-in-law. The domestic relations based on legal convention are either legal fictions or the results of agreement: among the former we must include those of fosterfather or mother and foster-children; among the latter the relations between master and the various classes of servants and slaves held by the ancient Hebrews, those between host and guest, esp. where they became covenant brothers, and between the citizen and the stranger who had attached himself to him for his protection.
viis, huios, TiKvov, teknon) (Gen 18 19; Ex 12 26; 13 8.14.15; Dt 6 7), whae the daughter (H?,
hath; dv/dT-qp, thugdter) probably remained with the mother until her marriage (Mic 7 6). Both parents are looked upon in the Law as objects of honor (Ex 20 12 H Dt 5 16 [the Fifth Commandment]; Ex 21 15; Lev 20 9; Dt 27 16; Prov 20 20; Ezk 22 7; Mic 7 6), obedience (Gen 28
7; Lev 19 3; Dt 21 18 ff; Prov 1 8; 30 17) and love (1 K 19 20; Prov 28 24; 30 11). The control of parents was so great as to include the right to sell daughters in marriage, but not, without
restrictions, into slavery (Ex 21 7-11; cf 22 16 ff; Neh 5 5), and never into a life of shame (Lev 19 29); they could chastise children (Dt 8 5; 21 18; Prov 13 24; cf Ecclus 30 1-13), and in the early days even exerted the power of life and death over them (Gen 22; Jgs 11 39; Lev 18 21; 20 2-5; 2 K 23 10; cf Mt 15 4). This power, at least for sacrificial purposes, was entirely removed by the Law, and changed, even for punishment, in the case of a stubborn, rebellious, gluttonous and disobedient son to a mere right of complaint to the proper authorities (Dt 21 18-21), who were to put him to death. Infanticide by exposure, such as was common among other ancient peoples, seems never to have been practised by the Hebrews. That the children were nevertheless the chattels of the parents seems to be attested from the fact that they could be seized for the debts of the father (2 K 4 1). The father could annul the vows of his daughter
/. Consanguinity.—Genealogies were carefully kept by the ancient Hebrews (cf those of Gen, Nu, Ch, Ezr, Neh, Alt, Lk), not only be1. In cause they formed the basis of a man's General title to his property (Nu 27 8-11; exceptional case, 36 1-12), but also because on one's pedigree depended the right of his family to intermarry with the priestly caste. Descent was traced through the father; a man's closest association was therefore with his father's family, and he was ordinarily referred to as the son of his father, thus Isaac the son of Abraham (Gen 26 19), Joshua the son of Nun, Caleb the son of Jephunneh (Nu 14 6). Still there are instances of men named for their mothers (Joab the son of Zeruiah), and a man's relation with his mother's family was fully recognized in the laws forbidding incest. No lineal relatives were permitted to intermarry (Lev 18 7.10). The relations of ancestors and descendants were considered so close that the ordinary terms of relationship between children and parents are used constantly in relation to grandparents and remoter ancestors. The wishes of a great-grandfather are respected long after his death as the wishes of a father (Jer 35 16). The father (3S , 'abh; irar-^p, pattr) was the head of the family (mishpakdh) or household [bayith), which was a religious (1 S 20 2. Parents 6.29; Ex 12 3; Job 1 5) as well as and a social and political unit, consisting Children usually of a combination of families in the modern sense. A.s long as polygamy prevailed a family ^^-ould include at least the several groups of children of the wi\'e3 and concubines. The Bible rejiresents the Ileb father as commanding (Gen 50 16; Jer 35 6fT; Prov 6 20), instructing (Prov 18; 4 1), and rebuking (Geii 37 10; Nu 12 14); at the same time, as loving
(Nu 30 3-5), and damages for wrongs done to her were paid to him, as in Eng. law "for loss of services" (Dt 22 29). A widowed or divorced daughter could return to her father (Gen 38 11; Lev 22 13; Ruth 1 15). At his death the mother would become the actual, if not the legal, head of the household (2 K 8 1-6, the Shunammite woman; Tob 1 8, Tobit's grandmother; cf the position of the mother of Jesus). This was esp. true of the queen mother (g'hhirah), whose name is usually given in the accounts of the kings of Judah (1 K 1 11; 2 19, where a throne at the king's right hand was set for the king's mother; 11 26; 14 21.31; 15 2.10. 13; 22 42; 2 K 8 26; 10 13; 14 2; 15 2.33; 18
2; 21 1.19; 22 1; 23 31..36; 24 8.12.15.18; 2 Ch 22 2; Jer 13 18; 22 26; see Queen Mother). While it is true that the position of the widowed mother depended to some extent on the will of her son (1 K 2 18 ff), it must be remembered that the sense of filial duty was highly developed among all classes in Pal (Josh 2 13.18; 6 23; 1 S 22 3; 2 S 19 37; 1 K 19 20). The rebellion of children marked the acme of social degeneration (Mic 7 6; Prov 30 11); on the other hand the "great day" according to Malachi (4 5 [Heb 3 23]) is one of conciliation of parents and children.
The terms "brother" (HX , 'ah; aSeXrpos, adelphos) and "sister" (pi^H}^ ,'ahdlh; aSe\<pri, adelphe) apply to children of the same father and mother (Gen 4 2), and also to children of one father (Gen
2555 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Relationships
20 12) or of one mother (Gen 43 7; Lev 18 9; 20 17). The brother as well as the father was the natural protector of the honor of his 3. Brothers sister; thus, the sons of Jacob speak of and Sisters Dinah as "our daughter" (Gen 34 17). Absalom feels more deeply aggrieved over the crime against Tamar than does David himself (2 S 13 21). The brother's other duties toward a sister were very much like those of a father (Cant 8 8) . The Law strictly forbids the intermarriage of brother and sister, whether of the same father and mother or not, whether born at home or born abroad, as a "disgraceful thing" {he^edh, a different word from fye^edh, "kindness" (Lev 18 9.11; 20 17) . In earlier times marriage between half-brother and sister was allowable (Gen 20 12; cf 2 S 13
31 31; Jgs 4 17ff; 5 24 ff; 8 19; 9 3, indicate the existence in pre-Bib. times of a matriarchate, the allusions are at least too vague to justify the predication of its persistence in Bib. times. The wife was "taken" by her husband, or "given" by her father or, in the case of a servant, by her master or mistress (Gen 2 22; 16 3; 34 9.21), and although the contract was between the men (Gen 29; 34 16; Ex 22 16; Dt 22 29; Ruth 4 10) or the parents (Gen 21 21; 24), it is probable that the consent of the girl was usually asked (Gen 24 58). Love between the young people was given due consideration (as in the case of Samson, Shechem, Jacob and Rachel [Gen 29 18], David and Michal [1 S 18 20]); at least it developed among married people, so that Hosea could compare the attitude of husband toward wife to that of Jeh toward Israel. As a matter of legal right, it is probable that throughout the Orient long before the events narrated in the Book of Est, every man did "bear rule in his own house" (Est 1 22). In fact a precedent for the Pers decree has been traced as far back as the first human pair (Gen 3 16). Nevertheless, we find many instances in which the wife seems to take the lead in the affairs of the household, as in the case of Samson's parents (Jgs 13 23), of the Shunammite woman (2 K 4), of Jael (Jgs 4 18 ff; 5 24 ff), of Achsah (.losh 15 18 f; Jgs 1 12 f), and in less pleasant matters of Jezebel (1 K 18 4; 21), Sapphira (Acts 5 2), and Zeresh (Est 5 14), who were at least consulted in the affairs of their several households. Abraham is even commanded by the voice of God, "In all that Sarah saith unto thee, hearken unto her voice" (Gen 21 12). That most women were not so fortunate is probably best attested by the fact that at least in the earlier times the best of them had to resort to stratagem to accomplish their purposes (as in the cases of Rebekah [Gen 27 6 ff], Rachel [Gen 31 34], Leah [Gen 30
13).^ Ill fact, we are expressly told that the laws against incest were not obeyed by the Egyptians or the Canaanites (Lev 18 3ff; 20 23). Brotherly sentiment was highly developed (Gen 24 60; Josh 2 13; Prov 17 17; cf Lev 25 35; Dt 15 11 f; 25 3); the dwelhng of brothers together in unity is considered good and pleasant (Pa 133 1). Brothers were ever ready to protect or avenge each other (2 S 3 27). Indeed, it is part of the unwritten, common law, recognized though not necessarily approved in the Bible, that the brother or next of kin, the go'el, is expected to avenge a death (Nu 35
19 ff; Dt 19 6; Josh 20 3; 2 S 14 11), and no punishment is meted out to prevent such self-help, unless it occurs in a refuge-city. A brother was also expected to ransom a captive or slave (Lev 25 48; Ps 49 7). Half-brothers were of course not so near as brothers of the full blood (cf Joseph and his brothers), and it is not surprising to find the sons of a wife despising and driving out the son of a harlot (Jgs 11 1, Jephthah). The words "brother" and "sister" are used frequently of more distant relationships (see below) and figuratively of a friend.
16] and Abigail [1 S 25 18 ff], and even to get information as to their husband's affairs [Sarah, Gen 18 10; Rebekah, Gen 27 5]). Perhaps their humbler sisters in later days accomplished their ends by being so contentious as to attract the notice
The Heb nil, dodh (Lev 10 4, "uncles"; Nu 36 11, "cousins"; 1 S 14 50), coming from a primitive caressing word, possibly in-
4. Uncles dicating "dandle," "fondle." "love," Aunts
' means both "uncle" and 'beloved."
of two proverb-collectors (Prov 21 9; 26 24), Though we have no instance of the exercise of the right of life and death over the wife by the husband, and though it is clear that the Heb husband had no power of sale (cf Ex 21 8), it is frequently asserted on the basis of the one-sided divorce doctrine of the OT (Dt 24 1), and on the basis of analogy with other ancient laws, as well as because the wife is spoken of in conjunction with property (Ex 20 17) and because the husband exercised the right to annul the wife's vows (Nu 30 6), that the wife occupied in the ordinary Heb home a very subordinate position. It must not be forgotten, however, that the husband owed duties to the wife (Ex 21
Cousins It 's used of the father's and also of the Kinsmen mother's brother, and the correspond-
ing fem. form (nnil , dodhdh) is used
of the father's sister (Ex 6 20; cf Nu 26 59) and even of the father's brother's wife (Lev 18 14; 20
20). Intermarriage between nephew and aunt
(i.e. father's sister, mother's sister, or father's brother's wife, or, in general, uncle's wife) was prohibited (Lev 18 12.13.14; 20 19.20), though nothing is said of intermarriage between uncle and niece nor between cousins (of Nu 36 11). On the
relations between uncle and nephew compare the Bible accounts of Jacob and Laban, Abraham and
Lot, David and Joab, etc. In a more general sense the word dodh is used of kinsmen. Am 6 10 (where the dodh, "even he that burneth him" [m'ljar'phd, perhaps "maternal uncle"; Jew Enc, s.v. "Crema-
10). It must also be borne in mind that great divergence existed at different times and places, and
in different stations of society. Most of our OT evidence pertains to the wealthier classes. The two extremes of the women that are "at ease in Zion" (Isa 32 9-20; cf Am 4 1 ff; 6 1 ff) and the busy "good wife" described in Prov 31 10 ff are hardly exceeded in the most complex society today. The latter probably gives the fairer as well as the more wholesome picture of the functions of the wife
tion"], takes charge of a dead body); ben dodh is used of cousin (cf ben 'dhi 'immo, "son of the brother of his mother," etc) and balh dodh of a female
cousin. For other relations of this and remoter de-
grees the word for brother is loosely used (e.g. of nephews. Gen 13 8; 14 14, etc; of tribesmen. Lev 21 10; and of more distant relatives, Dt 2 4.8; 23 7)
in the home, and it is significant that her husband as
well as her sons are expected to call her blessed (Prov 31 28).
//. Affinity.—The husband (llJii?, 'Ish; cf b??,
ba^al, Hos 2 16; di'-fip, antr), though in a sense leaving father and mother for his wife
It is difficult to estimate the extent to which polygamy and concubinage were practised in ancient
Pal, but it is clear that the former practice was discouraged even among kings (Dt 17 17), and the
1. Husband (n'lBS, 'ishshah; yvrlj, gum) (Gen 2 and Wife 24), under normal conditions remained a member of his father's family. If such passages as Gen 2 24; 21 10; 24 5.67; 30 3;
latter, an outgrowth of slavery, was not held in
high repute (cf Dt 21 10-14). The position of a
Relationships Renew THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2556
children under such conditions obeyed the words
less-favored wife (Dt 21 15, "hated") was naturally unpleasant, and her relations with other wives of her husband decidedly bitter—they were called each other's garoth, lit. "vexers" (RV "rivals," Lev 18 IS; 1 S 1 6, AV "adversary"; of Ecclus 37 11)—even when they were sisters (as in the case of Rachel and Leah, Gen 30 1). Hence the Law forbade the marrying of two sisters (Lev 18 18). On the other hand so strong was the desire of a Heb mother for children that the childless wife welcomed the children of a maidservant born to her husband as her own (Gen 30 1-12, etc) In normal Heb society, for reasons already explained, the relations of a family with the husband's
of the foster-father as the words of a father (Est 2 20). Michal is spoken of as the mother of Merab's two children (2 S 21 8) because she reared them (Sanhedhnn 19h) . Adoption in the Rom sense was, however, hardly to be expected in a polygamous society where the childless father could remarry. Nevertheless, Jacob adopts Manasseh and Ephraim (Gen 48 5), and thereby makes them the fathers of
tribes. According to Jos, while Abraham was child-
less he adopted Lot {Ant, I, vii, 1), and thedaughter
of Pharaoh adopted Moses (Ant, II, ix, 7; cf Ex 2 10). In NT times the notion of adoption was so familiar that Paul uses the word figuratively of conversion (vioBea-ta, huiothesia, Rom 8 15; 9 4; Gal 4 5; Eph 1 5). The "family" as the word is used of ancient peoples included dependents. The Heb mishpahah
parents (Dn, Mm, from 711)3)1, hamoth)
2. Fatherwere closer than those with the wife's ia-Law, etc parents Cjrih , hothen, fem. fljriH
holheneth; ivevdepbi^ -d, pentherds, -d). Where under special conditions a man remained with his wife's tribe after marriage, as in the case of Jacob, serving out his mohar, or Moses fleeing from the wrath of the Egyptians, or the sons of Elimelech sojourning in the land of Moab because of the famine in Pal, his identity with his own tribe was not destroyed, and at the first opportunity the natural impulse was to return to his own country. The bride, on the other hand, leaving her people, would become a member of her husband's family, with all the rights and duties of a daughter (Mic 7 6). Thus Judah can order Tamar burned for violation of the obligations of a widow (Gen 38 24). No doubt the position of the daughter-in-law varied in the Heb home between the extremes of those who vexed their parents-in-law unto the death (Gen 26 35; 27 46; 28 8) and the one who said to her mother-in-law, "Jeh do so to me .... if aught but death pari; thee and me" (Ruth 1 17). Parents-in-law and children-in-law were considered too closely related to intermarry (Lev 18 15; 20 12.14). A woman's brother acting in loco 'parentis might perform all the offices of a father-in-law and possibly
is connected with the word shiphhah,
2. Master "maidservant," as the Lat familia and is connected with, famulus, "servant." Servants For a discussion of the various classes of servants and slaves, Heb and foreign, male and female, see Slavery.
When Lot protested against betraying his visitors to the men of Sodom, forasmuch as they had come
under the shadow of his roof, and he
3. Host even preferred to give his daughters to and Guest the mob rather than fail in his duties as a host (Gen 19 8), he was acting on the ancient principle of guest-friendship (cf Gr xenia), which bound host and guest by sacred ties. In the light of this principle the act of Jael, who receives Sisera as a guest, and then betrays him, becomes startling and capable of explanation only on the basis of the intense hatred existing at the time, and
justifiable, if at all, only on the theory that all is
fair in war (Jgs 4 18-21; 5 24-27). The nomads of ancient times and even the post-exilic Hebrews , like the Arabs of today, were bound by a temporary covenant whenever there was "salt between them," that is, in the relation of host and guest (Ezr 4 14; cf the expression "covenant of salt," 2 Ch 13 5; Nu 18 19). In the early Christian church breaking bread together served as a sort of a b'rlth 'ahlm, or covenant of brothers. In large households such as those of a king, those that ate at the table were members of the household (2 S 9 11, compared to sons; cf also 2 S 9 7.10.13; 19 28; 1 K 2 7; 4 27; 18 19). See Hospitality. The ger or stranger (as indicated by the expression "thy stranger" [Ex 20 10; Lev 25 6; Dt 5 14; 29 11; 31 12; cf Dt 1 16], Heb 4. The Degero, Ut. "his stranger") attached pendent himself to an influential Hebrew for Stranger protection. Thus we read of a "sojourner of the priest's" (Lev 22 10, toshabh; cf 25 6) who was in many respects a dependent, but still to be distinguished from a servant (Lev 22 11). The Mosaic Law commands that such strangers be treated with consideration
be called hothen (Gen 24 .50.55; 34 3. Brother11 ff). Naturally, brothers-in-law and in-Law, etc sisters-in-law would be considered too closely related to intermarry (Lev 18 16.18; 20 21). Nevertheless the husband's brother (C3^
, yahham) was expected to marry the childless widow to establish the name of the deceased on his inheritance (Dt 25 5-10). This custom dated back to Canaanitic practice (Gen 38 8), and from the connection between marrying the childless widow and the redemption of land may be called a part of the land law of Pal (Ruth 4 1-12; cf Jer 32 6ff). In practice the Levirate was probably considered more in the nature of a moral duty than a privilege (Dt 25 7; Ruth 4 6), and devolved not only on the brother, but on other members of a deceased husband's family in the order of the nearness of their relationship to him (Ruth 3 12). In the Heb family brothers-in-law and sisters-in-law would form part of the same household. In this relation as in others we find both ideal friendship (David and Jonathan, 1 S 18 3; 2 8 1 26) and petty jealousies (in the matter of Moses' wife, Nu 12 1).
(Ex 12 49; 20 10; 22 21 ff; 23 9; Lev 19 33; Dt 1 16; 10 18; 14 21, etc; Ps 146 9) and even with love (Dt 16 14; Lev 19 34). See Stranger. Nathan Isaacs and Ella Davis Isaacs RELEASE, rg-les': (1) The forgiveness of a debt
///. Other Domestic Relations.—The Heb TOk , 'omen, fem. HJIOS? , 'omenelh (participle of 'dman),
(nCJICtJ , sA'jwiWa/j [Dt 15 1.2.9; 31 10; see Jubilee Year]), with vb. shdmat, "to release," vs 2.3. (2) To exempt from taxation or militarv service (nnjn, hanahah, "release," "rest" [Est 2 18]). Some would render "granted a holiday." (3) To set a prisoner or slave at liberty (a.wo\6ui, apoluo, "to let go free" [Mt 27 15 || Jn 19 10], etc).
lit. "nourishing," is tr"" "nursing father"
1. Foster- (Nu 11 12; Isa 49 23), "nursing Father mother" (Isa 49 23), "nurse" (Ruth 4 16; 2 S 4 4), or simply as the equivalent of "bringing up" (2 K 10 1.5; Est 2 7). In the case of Esther and of Ahab's children, and possibly in the other instances referred to, the relation of foster-parents is suggested. The foster-
RELIGION, rS-lij'un: "Religion" and "religious" in Elizabethan Eng. were used frequently to denote
2557 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Relationships Renew
the outward expression of worship. This is the force of Bpria-Kela, threskeia, tr"! "religion" in Acts 26 5; Jas 1 26.27 (with adj. thrtskos, "religious"), while the same noun in Col 2 18 is rendered "worshipping" ("cult" would give the exact meaning). And in the same external sense "religion" is used by AV for 'Karpela, latreia, "worship" (so RV), in 1 Maco 1 43; 2 19.22. Otherwise "Jews' religion" (or "religion of the Jews") appears in 2 Mace 8 1; U 38 (RV bis); Gal 1 13.14 ('Ioi.5cii<r^6s, louddismds, "Judaism"); and "an alien religion" in 2 Mace 6 24 (aX\o<pvKi<Tiib$, allophulismds, "that belonging to another tribe"). The neglect of the external force of "religion" has led to much reckless misquoting of Jas 1 26.27. Cf Acts 17 22 and see Superstition. Burton Scott Easton
char was, roughly, the southern edge of the plain of Esdraelon, the possessions of the tribes seem sometimes to have overlapped. See Jarmuth; Ramoth.
REMISSION, rS-mish'un, OF SINS (ii<|>e<ris, dphesis, irdpeo-is, pdresis): The two Gr words, of which the latter occurs only in Rom 3 25, were
tr** by the same Eng. word in AV. In RV, paresis
is tr'' "passing over." It is contrasted with the other term as pretermission with remission. Remission is exemption from the consequences of an offence, forgiveness; pretermission ia the suspension of the penalty (Philippi, Ellicott, Trench \Synonyms, XXXIII], Weiss; cf Acts 17 30). Cremer (Lexicon of NT Gr) regards the meaning of the two words as identical, except that the one refers to the OT and the other to the NT. Sins are remitted when the offender is treated as though the offence had never been committed. Remission
RELIGION, COMPARATIVE. See Comparative Religion.
is restricted to the penalty, while forgiveness refers more particularly to the person, although it may be used also of the sin itself. Remission also is used of offences against God's law; forgiveness, against either Divine or human law. See Absolution; Forgiveness. H. E. Jacobs
RELIGION, SCIENCE OF. See Comparative Religion.
REMAINDER, rt-man'der OVi"; , yathar, "to be left," ni-)STlJ, sh''erUh, "remnant"): In 2 S 14 7 "residue" would have been clearer (cf Ps 76 10), but the changes of RV in Lev 6 16; 7 16.17 are pointless (contrast Ex 29 34).
REMMON, rem'on Cii^l , rimmon, Josh 19 7). See Rimmon.
REMALIAH, rem-a-ll'a (in^bu"1 , r'malyahu^ "whom Jch has adorned") : The father of Pekah (2K15 2.5ff; Isa 7 4ff; 8 6). The contemptuous allusion to Pekah as "the son of Remaliah" in Isa 7 4 (similarly "the son of Kish," 1 S 10 11) may be a slur on Remaliah's humble origin.
REMMON-METHOAR, rem'on-meth'S-ar, rem'-
on-mS-tho'ar (Itjn'Sn 112") , rimmon ha^m'tho'dr
[Josh 19 13]). See Rimmon, (3).
REMNANT, rem'nant: Remnant is the tr of in;;, yelker, "what is left over" (Dt 3 11; 28 54; Josh 12 4, etc); of "lifllJ, sh''dr, "the rest" (Ezr 3 8AV; Isa 10 20.21.22; 11 16, etc; Zeph 1 4); more frequently of rT'"!S5U} , sh'-'erith, "residue," etc
REMEMBER, re-mem'bcr, REMEMBRANCE, rS-mem'brans: "Remember" is mostly the tr, in the OT, of ~I?T , zakhar, and in the NT of /j-fdofun, mndomai (Mt 5 23; 26 75; Jn 2 17, etc), and of
(2 K 19 4.31; 2 Ch 34 9; Ezr 9 14; Isa 14 30, etc). As the tr of the last-mentioned two words, "remnant" has a special significance in the prophecies of Isaiah, as denoting "a holy seed," or spiritual kernel, of the nation which should survive impending judgment and become the germ of the people of God, being blessed of God and made a blessing (cf Mic 2 12; 4 7; 5 7.8; 7 18; also Zeph 2 7; 3 13; Hag 1 12.14; Zee 8 6; Joel 2
lj.vT)ixoveiii>, mnemoneilo (Mt 16 9; Mk 8 18; Lk 17 32, etc), and "remembrance" the tr of derivatives of these {zekher, anamnesis, etc). There are a few other words. "To remember" is used of God in remembering persons (Gen 8 1; 19 29,
etc), His covenant (Gen 9 15; Ex 2 24; Ezk 16
60, etc), in answering prayer (Jgs 16 28; Neh 13
14.22; Ps 20 3, etc), and in other ways. Men are e.xhorted to "remember" God's dealings with them. His commandments (Dt 8 2.18; Jgs 8 34; 1 Ch 16 12, etc), the Sabbath (Ex 20 8), etc. A spe-
32). Paul, in Rom 9 27, quotes from Isa 10 22 f, "the remnant [kaldleimma, "what is left over"]
shall be saved"; cf also Rom 11 5 (where the word
is leimma) with 2 K 19 4. Several other Heb words are less frequently tr"* "remnant": 'ahar, "after"; yalhar, "to be left over," etc; in the NT (AV) we have also loipds, "left," "remaining" (Mt 22 6; Rev 11 13, etc).
cially solemn command is that relating to the Lord's Supper in Lk 22 19; 1 Cor 11 24.25, "This do
in remembrance of me." "Remembrancer" (writer
of chronicles) occurs in AVm of 2 S 8 16; 20 24;
1 K 4 3; 1 Ch 18 15 (text "recorder," RVm
"chronicler"). In Isa 62 6, RV reads, "ye that
Pov "remnant" RV has "overhanging part" (Ex 26 12), "rest" (Lev 14 18, etc); on the other hand, gives "remnant" for "posterity" (Gen 45 7), for "rest" (.Josh 10 20; 1 Ch 4 4.3; Isa 10 19), for "residue" (Hag 2 2; Zee 8 11). etc. W. L. Walker REMPHAN, rem'fan. See Rephan.
are Jeh's remembrancers." RV has frequent changes on AV text, as "have marked" (1 S 15 2); "make mention of" (Ps 20 7; 77 11; Cant 1 4); "remember" for "be ye mindful of" (1 Ch 16 15); "memorial" for "remembrance" (Isa 57 8); in ARV, "to his holy memorial name" (Ps 30 4; 97
12, ERV "to his holy name," m "Heb 'memorial' ")
RENDING, ren'ding, OF GARMENTS. See Burial, IV; Dress.
in 2 Tim 1 5, "having been reminded of" for AV
"call to remembrance," etc. W. L. Walker
RENEW, re-nu': The word is used in various senses: (1) of material things, e.g. Ps 104 30; here
REMETH, re'meth, rem'eth (inpn , remeth; B,
'Pejiiids, Rhemmds, A, 'Pa|id9, Rhamdth): A place
it means to give a new appearance, to refresh, to
restore the face of the earth; (2) in 1 S 11 14, to establish more firmly the kingdom by reinstalling King Saul; (3) in 2 Ch 15 8, to rebuild or repair the broken altar; (4) in Lam 5 21, "renew our days," restore the favors of former days; (5) in
in the territory of Issachar named with En-gannim
(Josh 19 21). It is probably identical with Ramoth of 1 Ch 6 73, and Jarmuth of Josh 21 29.
It is represented today by the village er-Rameh,
situated on a hill which rises abruptly from the
Isa 41 1, 'let them gather together, or marshal their
green plain about 11 miles S.W. of Jenin (Engannim). While the southern boundary of Issa-
strongest arguments for answer'; (6) in Ps 103 5;
Repair Rephaim THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2558
ence to man's turning away from sin to righteousness (Dt 4 30; Neh 19; Ps 7 12; Jer 3 14).
Isa 40 31, it refers to the restoring of spiritual strength; (7) in the NT it invariably refers to spiritual renewal, e.g. Rom 12 2; 2 Cor 4 16; Eph 4 23; Col 3 10; Tit 3 5; He 6 6; all derivatives of Kaivos, kainos, "new." G. H, Gebberdinq
It quite often refers to God in His relation to man
(Ex 32 12; Josh 7 26). It is employed to indicate the thorough spiritual change which God alone can effect (Ps 85 4). When the term is tr"^ by "return" it has reference either to man, to God, or to God and man (1 S 7 3; Ps 90 13 [both terms, naham and sliilbh]; Isa 21 12; 55 7). Both terms are also sometimes employed when the twofold idea of grief and altered relation is expressed, and are tr"* by "repent" and "return" (Ezk 14 6; Hos 12 6; Jon 3 8).
REPAIR, rg-pdr' (nDn)2 , mahseh, "refuge"): In Joel 3 16, for AV "The Lord will be the hope of his people" AVm renders "place of repair," or, "harbour" = haven of repair. RV gives "refuge." Other words arepTH, hazak, "to strengthen," "harden," "fix" (2 K 12 5 and often; Neh 3); b5S^, raphd\ "to heal" (1 K 18 30); 'VO'S ,'amadh,''io cause to stand still" (Ezr 9 9); "T^n , haydh, "to revive" (1 Ch 11 8); "IJD, saghar,' "to close up"
//. NT Terms.—The term tieTaiiiXo/iai, metamelomai, literally signifies to have a feeling or care, concern or regret; like naham,
(1 K 11 27).
1. Repent, it expresses the emotional aspect of "to Be repentance. The feeling indicated by Careful" or the word may issue in genuine repent- "Concemed ance, or it may degenerate into mere "With" remorse (Mt 21 29,32; 27 3). Judas repented only in the sense of regret, remorse, and not in the sense of the abandonment of sin. The word is used with reference to Paul's feeling concerning a certain course of conduct, and with reference to God in His attitude toward His purposes of grace (2 Cor 7 8 AV; He 7 21). The word ixeravoiu, metanoeo, expresses the true NT idea of the spiritual change implied in a sinner's
In RV Ajioc for vnoppawTM, huporrdpto, "to patch up" (Sir 50 1); Eiricr«6iiifiu, episkeudzo, "to get readv" (1 Mace 12 37). In 1 Mace 14 34 occurs "reparation" (modern Eng. "repairs") for eTravopSiocrL?, epandrthosis, "straigtiten- '°g"P-" M. O. Evans REPENTANCE, rS-pen'tans:
1. To Repenti—"to Pant," "to Sigii" 2. To Repent—"to Turn" or "Return" II. NT Terms
I. OT Terms
1. Repent—"to Care," "Be Concerned" 2. Repent—" to Change tlie Mind "
3. Repent—"to Turn Over" or "Unto" III. The Psychological Elements
1. The Intellectual Element 2. The Emotional Element 3. The Volitional Element Literature
return to God. The term signifies
2. Repent, "to have another mind," to change "to Change the opinion or purpose with regard to the Mind" sin. It is equivalent to the OT word "turn," Thus it is employed by John the Baptist, Jesus, and the apostles (Mt 3 2; Mk 1 15; Acts 2 38). The idea expressed by the word is intimately associated with different aspects of spiritual transformation and of Christian life, with the process in which the agency of man is prominent, as faith (Acts 20 21), and as conversion (Acts 3 19); also with those experiences and blessings of which God alone is the author, as remission and forgiveness of sin (Lk 24 47; Acts 5 31). It is sometimes conjoined with baptism, which as an overt public act proclaims a changed relation to sin and God (Mk 14; Lk 3 3; Acts 13 24; 19 4). As a vital experience, repentance
To get an accurate idea of the precise NT meaning of this highly important word it is necessary to consider its approximate synonyms in the original Heb and Gr. The psychological elements of repentance should be considered in the light of the general teaching of Scripture.
/. OT Terms.—The Heb word DFIJ , naham, is an onomatopoetio term which implies difficulty in breathing, hence "to pant," "to sigh,"
1. Repent, "to groan," Naturally it came to "to Pant," signify "to lament" or "to grieve," "to Sigh" and when the emotion was produced by the desire of good for others, it merged into compassion and sympathy, and when incited by a consideration of one's own character and deeds it means "to rue," "to repent." To adapt language to our understanding, God is represented as repenting when delayed penalties are at last to be inflicted, or when threatened evils have been averted by genuine reformation (Gen 6 6; Jon 3 10). This word is tr"^ "repent" about 40 t in the OT, and in nearly all cases it refers to God. The principal idea is not personal relation to sin, either in its experience of grief or in turning from an evil course. Yet the results of sin are manifest in its use. God's heart is grieved at man's iniquity, and in love He bestows His grace, or in justice He terminates His mercy. It indicates the aroused emotions of God which prompt Him to a different course of dealing with the people. Similarly when used with reference to man, only in this case the consciousness of personal transgression is evident. This distinction in the application of the word is intended by such declarations as God "is not a man, that he should repent"
is to manifest its reality by producing good fruits appropriate to the new spiritual life (Mt 3 8). The word i-maTp^ipa, epistrepho, is used to bring out more clearly the distinct change wrought in repentance. It is employed quite 3. Repent, frequently in Acts to express the posi- "to Turn five side of a change involved in NT Over" or repentance, or to indicate the return "Upon," to God of which the turning from sin "Unto" is the negative aspect. The two conceptions are inseparable and complementary. The word is used to express the spiritual transition from sin to God (Acts 9 35; 1 Thess 1 9); to strengthen the idea of faith (Acts 11 21); and to complete and emphasize the change required by NT repentance (Acts 26 20).
There is great difficulty in expressing the true idea of a change of thought with reference to sin when we translate the N'T "repentance" into other languages. The Lat version renders it "exercise penitence" (pocnitentiam agere). But "penitence" etymologically signifies pain, grief, distress, rather than a change of thought and purpose. Thus Lat Christianity has been corrupted by the pernicious error of presenting grief over sin rather than abandonment of sin as the primary idea of NT repentance. It was easy to make the transition from penitence to penance, consequently the Romanists represent Jesus and the apostles as urging people to do penance (poenilentiam agile). The Eng.
(1 S 15 29; Job 42 6; Jer 8 6). The term 2W , shubh, is most generally employed to express the Scriptural idea of genuine repentance.
It is used extensively by the jirophets, 2. Repent, and makes prominent the idea of a "to Turn" radical change in one's attitude toward or "Return" sin and God. It implies a conscious, moral separation, and a personal decision to forsake sin and to enter into fellowship with God. It is employed extensively with refer-
2559 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Repair Rephaim
but a spiritual change, is the inexorable demand of God in both dispensations (Ps 51 17; Isa 1 11; Jer 6 20; Hos 6 6). Repentance is only a condition of salvation and not its meritorious ground. The motives for repentance are chiefly found in the goodness of God, in Divine love, in the pleading desire to have sinners saved, in the inevitable consequences of sin, in the universal demands of the gospel, and in the hope of spiritual life and membership in the kingdom of heaven (Ezk 33 11; Mk 1 15; Lk 13 1-5; Jn 3 16; Acts 17 30; Rom 2 4; 1 Tim 2 4). The
word "repent" is derived from the Lat repoenitere, and inherits the fault of the Lat, making grief the principal idea and keeping in the background, if not altogether out of sight, the fundamental NT conception of a change of mind with reference to
sin. But the exhortations of the ancient prophets, of Jesus, and of the apostles show that the change of mind is the dominant idea of the words employed, while the accompanying grief and consequent reformation enter into one's experience from the very nature of the case.
///. The Psychological Elements.—Repentance
is that change of a sinner's mind which leads him
first four beatitudes (Mt 5 .3-6) form a heavenly ladder by which penitent souls pass from the dominion of Satan into the Kingdom of God. A consciousness of spiritual poverty dethroning pride, a sense of personal unworthiness producing grief, a willingness to surrender to God in genuine humility, and a strong spiritual desire developing into hunger and thirst, enter into the experience of one who wholly abandons sin and heartily turns to Him who grants repentance unto life. Literature.—Various theological worlis and comms. Note osp. Strong, Systematic Theology, III, 8.32-.36; Broadus on Mt 3 2, American Comm.; art. "Busse" (Penance), PRE.
to turn from his evil ways and live.
1. The InThe change wrought in repentance is tellectual so deep and radical as to affect the Element whole spiritual nature and to involve the entire personality. The intellect must function, the emotions must be aroused, and the will must act. Psychology shows repentance to be profound, personal and all-pervasive. The intellectual element is manifest from the nature of man as an intelligent being, and from the demands of God who desires only rational service. Man must apprehend sin as unutterably heinous, the Divine law as perfect and inexorable, and himself as coming short or falling below the requirements of a holy God (Job 42 5.6; Ps 51 3; Rom 3 20). There may be a knowledge of sin without turning from it as an awful thing which dishonors God and
Byron H. DeMent REPETITIONS, rep-S-tish'unz: In Mt 6 7 only, "Use not vain repetitions," for paTTokoyia, haltulogeo (so SB), a word found nowhere else and spelled variously in the MSS, hattologeo in K L M,