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

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

Rechab Horseman, or chariot. (1.) One of Ishbosheth's "captains of bands" or leaders of predatory troops (Sa2 4:2). (2.) The father of Jehonadab, who was the father of the Rechabites (Kg2 10:15, Kg2 10:23; Jer 35:6).

Rechabites The descendants of Rechab through Jonadab or Jehonadab. They belonged to the Kenites, who accompanied the children of Israel into Palestine, and dwelt among them. Moses married a Kenite wife (Jdg 1:16), and Jael was the wife of "Heber the Kenite" (Jdg 4:17). Saul also showed kindness to the Kenites (Sa1 15:6). The main body of the Kenites dwelt in cities, and adopted settled habits of life (Sa1 30:29); but Jehonadab forbade his descendants to drink wine or to live in cities. They were commanded to lead always a nomad life. They adhered to the law laid down by Jonadab, and were noted for their fidelity to the old-established custom of their family in the days of Jeremiah (Jer. 35); and this feature of their character is referred to by the prophet for the purpose of giving point to his own exhortation. They are referred to in Neh 3:14 and Ch1 2:55. Dr. Wolff (1839) found in Arabia, near Mecca, a tribe claiming to be descendants of Jehonadab; and recently a Bedouin tribe has been found near the Dead Sea who also profess to be descendants of the same Kenite chief.

Reconciliation A change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity. (1.) In Col 1:21, Col 1:22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In Co2 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity. (2.) Rom 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconciled. Romans (Rom 5:11) teaches the same truth. From God we have received "the reconciliation" (R.V.), i.e., he has conferred on us the token of his friendship. So also Co2 5:18, Co2 5:19 speaks of a reconciliation originating with God, and consisting in the removal of his merited wrath. In Eph 2:16 it is clear that the apostle does not refer to the winning back of the sinner in love and loyalty to God, but to the restoration of God's forfeited favour. This is effected by his justice being satisfied, so that he can, in consistency with his own nature, be favourable toward sinners. Justice demands the punishment of sinners. The death of Christ satisfies justice, and so reconciles God to us. This reconciliation makes God our friend, and enables him to pardon and save us. (See ATONEMENT.)

Recorder (Heb. mazkir , i.e., "the mentioner," "remembrance"), the office first held by Jehoshaphat in the court of David (Sa2 8:16), also in the court of Solomon (Kg1 4:3). The next recorder mentioned is Joah, in the reign of Hezekiah (Kg2 18:18, Kg2 18:37; Isa 36:3, Isa 36:22). In the reign of Josiah another of the name of Joah filled this office (Ch2 34:8). The "recorder" was the chancellor or vizier of the kingdom. He brought all weighty matters under the notice of the king, "such as complaints, petitions, and wishes of subjects or foreigners. He also drew up papers for the king's guidance, and prepared drafts of the royal will for the scribes. All treaties came under his oversight; and he had the care of the national archives or records, to which, as royal historiographer, like the same state officer in Assyria and Egypt, he added the current annals of the kingdom."

Red Sea The sea so called extends along the west coast of Arabia for about 1,400 miles, and separates Asia from Africa. It is connected with the Indian Ocean, of which it is an arm, by the Strait of Bab-el-Mandeb. At a point (Ras Mohammed) about 200 miles from its northern extremity it is divided into two arms, that on the east called the Aelanitic Gulf, now the Bahr el-'Akabah , about 100 miles long by 15 broad, and that on the west the Gulf of Suez, about 150 miles long by about 20 broad. This branch is now connected with the Mediterranean by the Suez Canal. Between these two arms lies the Sinaitic Peninsula. The Hebrew name generally given to this sea is Yam Suph . This word suph means a woolly kind of sea-weed, which the sea casts up in great abundance on its shores. In these passages, Exo 10:19; Exo 13:18; Exo 15:4, Exo 15:22; Exo 23:31; Num 14:25, etc., the Hebrew name is always translated "Red Sea," which was the name given to it by the Greeks. The origin of this name (Red Sea) is uncertain. Some think it is derived from the red colour of the mountains on the western shore; others from the red coral found in the sea, or the red appearance sometimes given to the water by certain zoophytes floating in it. In the New Testament (Act 7:36; Heb 11:29) this name is given to the Gulf of Suez. This sea was also called by the Hebrews Yam-mitstraim , i.e., "the Egyptian sea" (Isa 11:15), and simply Ha-yam , "the sea" (Exo 14:2, Exo 14:9, Exo 14:16, Exo 14:21, Exo 14:28; Jos 24:6, Jos 24:7; Isa 10:26, etc.). The great historical event connected with the Red Sea is the passage of the children of Israel, and the overthrow of the Egyptians, to which there is frequent reference in Scripture (Ex. 14, 15; Num 33:8; Deu 11:4; Jos 2:10; Jdg 11:16; Sa2 22:16; Neh 9:9; Psa 66:6; Isa 10:26; Act 7:36, etc.).

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

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

Redemption The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis , a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Mat 20:28; Mar 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Lev 19:20; Lev 25:51; Exo 21:30; Num 35:31, Num 35:32; Isa 45:13; Pro 6:35), and in the same sense of man's relation to God (Num 3:49; Num 18:15). There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (Compare Act 20:28; Co1 6:19, Co1 6:20; Gal 3:13; Gal 4:4, Gal 4:5; Eph 1:7; Col 1:14; Ti1 2:5, Ti1 2:6; Tit 2:14; Heb 9:12; Pe1 1:18, Pe1 1:19; Rev 5:9). The idea running through all these texts, however various their reference, is that of payment made for our redemption. The debt against us is not viewed as simply canceled, but is fully paid. Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic Theology).