Rather <A-1,Adverb,3123,mallon>
the comparative degree of mala, "very, very much," is frequently translated "rather," e.g., Matt. 10:6,28; 1 Cor. 14:1,5; sometimes followed by "than," with a connecting particle, e.g., Matt. 18:13 ("more than"); or without, e.g., John 3:19; Acts 4:19, RV (AV, "more"); in 1 Cor. 9:12, AV, "rather" (RV, "yet more"); 1 Cor. 12:22, RV, "rather" (AV, "more"); 2 Cor. 3:9 (ditto); Philem. 1:16 (ditto); in 2 Pet. 1:10, AV, "the rather" (RV, "the more"). See MORE.

<B-1,Verb,2309,thelo>
"to will, wish," is translated "I had rather" in 1 Cor. 14:19. See DESIRE, B, No. 6.

<C-1,Preposition,3844,para>
"beyond, in comparison with," is translated "rather than" in Rom. 1:25, RV (AV, "more than;" marg., "rather").

<D-1,Conjunction,235,alla>
"but, on the contrary," is translated "and rather" in Luke 17:8.

Notes: (1) In Heb. 13:19, AV, perissoteros, "the more exceedingly" (RV), is translated "the rather." (2) In Luke 11:41; 12:31, AV, plen, an adverb signifying "yet, howbeit," is translated "rather" (RV, "howbeit"). (3) In Rom. 3:8, AV, the negative particle me, "not," is translated with "rather" in italics (RV, "why not"). (4) In Luke 10:20, AV, "rather rejoice," there is no word in the original for "rather" (see the RV).

Raven <1,,2876,korax>
"a raven" (perhaps onomatopoeic, representing the sound), occurs in the plural in Luke 12:24. The Heb. oreb and the Arabic ghurab are from roots meaning "to be black;" the Arabic root also has the idea of leaving home. Hence the evil omen attached to the bird. It is the first bird mentioned in the Bible, Gen. 8:7. Christ used the "ravens" to illustrate and enforce the lesson of God's provision and care.

Ravening <A-1,Adjective,727,harpax>
an adjective signifying "rapacious," is translated "ravening" (of wolves) in Matt. 7:15: see EXTORT, C.

<B-1,Noun,724,harpage>
is translated "ravening" in Luke 11:39, AV: see EXTORT, B, No. 1.

Reach <1,,190,akoloutheo>
"to follow," is translated "have reached," in Rev. 18:5, of the sins of Babylon. Some mss. have the verb kollaomai, "to cleave together," RV, marg.; see FOLLOW.

<2,,3713,orego>
"to reach or stretch out," is rendered "reached after" in 1 Tim. 6:10, RV; see DESIRE, B, No. 5.

<3,,5342,phero>
"to bear, carry," is used of "reaching" forth the hand in John 20:27 (twice). See BEAR, No. 2.

<4,,2185,ephikneomai>
"to come to, reach," is used in 2 Cor. 10:13,14.

<5,,2658,katantao>
"to come to a place," is translated "reach" in Acts 27:12, RV (AV, "attain to"). See COME, No. 28.

Note: In Phil. 3:13, AV, epekteino, in the Middle Voice, "to stretch forward," is translated "reaching forth" (RV, "stretching forward").

Read, Reading <A-1,Verb,314,anaginosko>
primarily, "to know certainly, to know again, recognize" (ana, "again," ginosko, "to know"), is used of "reading" written characters, e.g., Matt. 12:3,5; 21:16; 24:15; of the private "reading" of Scripture, Acts 8:28,30,32; of the public "reading" of Scripture, Luke 4:16; Acts 13:27; 15:21; 2 Cor. 3:15; Col. 4:16 (thrice); 1 Thess. 5:27; Rev. 1:3. In 2 Cor. 1:13 there is a purposive play upon words; firstly, "we write none other things unto you, than what ye read (anaginosko)" signifies that there is no hidden or mysterious meaning in his Epistles; whatever doubts may have arisen and been expressed in this respect, he means what he says; then follows the similar verb epiginosko, "to acknowledge," "or even acknowledge, and I hope ye will acknowledge unto the end." The paronomasia can hardly be reproduced in English. Similarly, in 2 Cor. 3:2 the verb ginosko, "to know," and anaginosko, "to read," are put in that order, and metaphorically applied to the church at Corinth as being an epistle, a message to the world, written by the Apostle and his fellow missionaries, through their ministry of the gospel and the consequent change in the lives of the converts, an epistle "known and read of all men." For other instances of paronomasia see, e.g., Rom. 12:3, phroneo, huperphroneo, sophroneo; 1 Cor. 2:13,14, sunkrino, anakrino; 2 Thess. 3:11, ergazomai, and periergazomai; 1 Cor. 7:31, chraomai and katachraomai; 1 Cor. 11:31, diakrino and krino; 1 Cor. 12:2, ago and apago; Phil. 3:2,3, katatome and peritome.

<B-1,Noun,320,anagnosis>
in nonbiblical Greek denoted "recognition" or "a survey" (the latter found in the papyri); then, "reading;" in the NT the public "reading" of Scripture, Acts 13:15; 2 Cor. 3:14; 1 Tim. 4:13, where the context makes clear that the reference is to the care required in reading the Scriptures to a company, a duty ever requiring the exhortation "take heed." Later, readers in churches were called anagnostai. In the Sept., Neh. 8:8.

Readiness <1,,4288,prothumia>
"eargerness, willingness, readiness" (pro, "forward," thumos, "mind, disposition," akin to prothumos, READY, A, No. 2), is translated "readiness of mind" in Acts 17:11, "readiness" in 2 Cor. 8:11; in 2 Cor. 8:12, RV (AV, "a willing mind"); in 2 Cor. 8:19, RV "(our) readiness," AV, "(your) ready mind;" in 2 Cor. 9:2, RV, "readiness" (AV, "forwardness of ... mind;" see FORWARDNESS, Note (4).

<2,,2092,hetoimos>
an adjective (see READY, A, No. 1), is used with echo, "to have," and en, "in," idiomatically, as a noun in 2 Cor. 10:6, RV, "being in readiness" (AV, "having in readiness"), of the Apostle's aim for the church to be obedient to Christ. Cp. READY, C.

Ready <A-1,Adjective,2092,hetoimos>
"prepared, ready" (akin to hetoimasia, "preparation"), is used (a) of persons, Matt. 24:44; 25:10; Luke 12:40; 22:33; Acts 23:15,21 (for 2 Cor. 10:6, see above); Titus 3:1; 1 Pet. 3:15; (b) of things, Matt. 22:4 (2nd part),8; Mark 14:15, RV, "ready" (AV, "prepared"); Luke 14:17; John 7:6; 2 Cor. 9:5; 10:16, RV, "things ready" (AV, "things made ready"); 1 Pet. 1:5. See PREPARE, No. 5, Note (2).

<A-2,Adjective,4289,prothumos>
"predisposed, willing" (akin to prothumia, see READINESS), is translated "ready" in Rom. 1:15, expressive of willingness, eagerness: in Mark 14:38, RV, "willing" (AV, "ready"); in Matt. 26:41. "willing." See WILLING.

<B-1,Verb,3195,mello>
"to be about to," is translated "to be ready" in 2 Pet. 1:12, RV, where the future indicates that the Apostle will be prepared, as in the past and the present, to remind his readers of the truths they know (some mss. have ouk ameleso, "I will not be negligent," AV; cp., however, ver. 15. Field, in Notes on the Translation of the NT, suggests that the true reading is meleso, the future of melo, "to be a care, or an object of care"); in Rev. 3:2, RV, "were ready" (some texts have the present tense, as in the AV). Elsewhere, where the AV has the rendering to be ready, the RV gives renderings in accordance with the usual significance as follows: Luke 7:2, "was ... at the point of;" Acts 20:7, "intending;" Rev. 12:4, "about (to)."

<B-2,Verb,2090,hetoimazo>
"make ready:" see PREPARE, B, No. 1.

<B-3,Verb,3903,paraskeuazo>
"to prepare, make ready:" see PREPARE, B, No. 4.

Note: On the difference between No. 2 and No. 3, see PREPARE, Note (1) under No. 5.

<C-1,Adverb,2093,hetoimos>
"readily" (akin to A, No. 1), is used with echo, "to have," lit., "to have readily," i.e., "to be in readiness, to be ready," Acts 21:13; 2 Cor. 12:14; 1 Pet. 4:5.

Notes: (1) In Heb. 8:13, AV, engus, "near," is translated "ready" (RV, "nigh"). See NIGH. (2) For "ready to distribute," 1 Tim. 6:18, see DISTRIBUTE, B. (3) In 2 Tim. 4:6, AV, spendomai, "I am being offered," RV, with ede, "already," is translated "I am now ready to be offered." See OFFER. (4) In 1 Pet. 5:2 prothumos, "willingly, with alacrity," is rendered "of a ready mind."

Reap <1,,2325,therizo>
"to reap" (akin to theros, "summer, harvest"), is used (a) literally, Matt. 6:26; 25:24,26; Luke 12:24; 19:21,22; Jas. 5:4 (2nd part), AV, "have reaped;" (b) figuratively or in proverbial expressions, John 4:36 (twice),37,38, with immediate reference to bringing Samaritans into the kingdom of God, in regard to which the disciples would enjoy the fruits of what Christ Himself had been doing in Samaria; the Lord's words are, however, of a general application in respect of such service; in 1 Cor. 9:11, with reference to the right of the Apostle and his fellow missionaries to receive material assistance from the church, a right which he forbore to excerise; in 2 Cor. 9:6 (twice), with reference to rendering material help to the needy, either "sparingly" or "bountifully," the "reaping" being proportionate to the sowing; in Gal. 6:7,8 (twice), of "reaping" corruption, with special reference, according to the context, to that which is naturally shortlived, transient (though the statement applies to every form of sowing to the flesh), and of "reaping" eternal life (characteristics and moral qualities being in view), as a result of sowing "to the Spirit," the reference probably being to the new nature of the believer, which is, however, under the controlling power of the Holy Spirit, Gal. 6:9, the "reaping" (the effect of well doing) being accomplished, to a limited extent, in this life, but in complete fulfillment at and beyond the Judgment-Seat of Christ; diligence or laxity here will then produce proportionate results; in Rev. 14:15 (twice),16, figurative of the discriminating judgment Divinely to be fulfilled at the close of this age, when the wheat will be separated from the tares (see Matt. 13:30).

Reap down * For REAP DOWN, Jas. 5:4, see MOW

Reaper <1,,2327,theristes>
"a reaper" (akin to therizo, see above), is used of angels in Matt. 13:30,39.

Rear up * For REAR UP, John 2:20, see RAISE, No. 1 (f)

Reason (Noun) <1,,3056,logos>
"a word," etc., has also the significance of "the inward thought itself, a reckoning, a regard, a reason," translated "reason" in Acts 18:14, in the phrase "reason would," kata logon, lit., "according to reason (I would bear with you);" in 1 Pet. 3:15, "a reason (concerning the hope that is in you)." See WORD.

Note: In Acts 6:2, AV, the adjective arestos, "pleasing, agreeable," is translated "reason" (RV, "fit," marg., "pleasing"). See FIT, No. 2.

Reason (by reason of) * For the prepositions rendered BY REASON OF see +, p. 9

Reason (Verb) <1,,1260,dialogizomai>
"to bring together different reasons and reckon them up, to reason," is used in the NT (a) chiefly of thoughts and considerations which are more or less objectionable, e.g., of the disciples who "reasoned" together, through a mistaken view of Christ's teaching regarding leaven, Matt. 16:7,8; Mark 8:16,17; of their "reasoning" as to who was the greatest among them, Mark 9:33, RV, "were ye reasoning," AV, "ye disputed" (for ver. 34, see DISPUTE); of the scribes and Pharisees in criticizing Christ's claim to forgive sins, Mark 2:6,8 (twice); Luke 5:21,22; of the chief priests and elders in considering how to answer Christ's question regarding John's baptism, Matt. 21:25; Mark 11:31 (some mss. have logizomai, here, which is nowhere else rendered "to reason"); of the wicked husbandmen, and their purpose to murder the heir and sieze his inheritasnce, Luke 20:14; of the rich man who "reasoned" within himself, RV (AV, "thought"), as to where to bestow his fruits, Luke 12:17 (some mss. have it in John 11:50, the best have logizomai; see ACCOUNT, No. 4); (b) of considerations not objectionable, Luke 1:29, "cast in (her) mind;" Luke 3:15, RV, and AV, marg., "reasoned" (AV, "mused"). See CAST, No. 15, DISPUTE, B, No. 2.

<2,,1256,dialegomai>
"to think different things with oneself, to ponder," then, "to dispute with others," is translated "to reason" in Acts 17:2, AV and RV; Acts 17:17, RV; 18:4,19, AV and RV; Acts 19:8,9, RV; Acts 24:25, AV and RV; Heb. 12:5, RV, "reasoneth (with you)," AV, "speaketh (unto you)." See DISPUTE, B, No. 1.

<3,,4817,sullogizomai>
"to compute" (sun, "with," and logizomai; cp. Eng., "syllogism"), also denotes "to reason," and is so rendered in Luke 20:5.

<4,,4802,suzeteo>
"to seek or examine together" (sun, "with," zeteo, "to seek"), "to discuss," is translated "reasoning" in Mark 12:28, AV (RV, "questioning"); similarly in Luke 24:15. See DISPUTE, B, No. 3.

Reasonable <1,,3050,logikos>
pertaining to "the reasoning faculty, reasonable, rational," is used in Rom. 12:1, of the service (latreia) to be rendered by believers in presenting their bodies "a living sacrifice, holy, acceptable to God." The sacrifice is to be intelligent, in contrast to those offered by ritual and compulsion; the presentation is to be in accordance with the spiritual intelligence of those who are new creatures in Christ and are mindful of "the mercies of God." For the significance of the word in 1 Pet. 2:2, see under MILK.

Reasoning <1,,1261,dialogismos>
"a thought, reasoning, inward questioning" [akin to dialogizomai, see REASON (Verb), No. 1], is translated "reasoning" or "reasonings" in Luke 5:22, RV (AV, "thoughts"); Luke 9:46; Luke 9:47, RV (AV, "thoughts"); 24:38 (AV, "thoughts"); Rom. 1:21 (AV, "imaginations"); 1 Cor. 3:20 (AV, "thoughts"). See DISPUTE, A, No. 1.

Note: In those mss. which contain Acts 28:29, occurs suzetesis, "a disputation," which is translated "reasoning" (AV).

Rebuke (Verb and Noun) <A-1,Verb,2008,epitimao>
primarily, "to put honor upon," then, "to adjudge," hence signifies "to rebuke." Except for 2 Tim. 4:2; Jude 1:9, it is confined in the NT to the Synoptic Gospels, where it is frequently used of the Lord's rebukes to (a) evil spirits, e.g., Matt. 17:18; Mark 1:25; 9:25; Luke 4:35,41; 9:42; (b) winds, Matt. 8:26; Mark 4:39; Luke 8:24; (c) fever, Luke 4:39; (d) disciples, Mark 8:33; Luke 9:55; contrast Luke 19:39. For rebukes by others see Matt. 16:22; 19:13; 20:31; Mark 8:32; 10:13; 10:48, RV, "rebuke" (AV, "charged"); Luke 17:3; 18:15,39; 23:40. See CHARGE, C, No. 7.

<A-2,Verb,1651,elencho>
"to convict, refute, reprove," is translated "to rebuke" in the AV of the following (the RV always has the verb "to reprove"): 1 Tim. 5:20; Titus 1:13; 2:15; Heb. 12:5; Rev. 3:19. See CONVICT, No. 1.

Note: While epitimao signifies simply "a rebuke" which may be either undeserved, Matt. 16:22, or ineffectual, Luke 23:40, elencho implies a "rebuke" which carries conviction.

<A-3,Verb,1969,epiplesso>
"to strike at" (epi, "upon" or "at," plesso, "to strike, smite"), hence, "to rebuke," is used in the injunction against "rebuking" an elder, 1 Tim. 5:1.

Note: In Phil. 2:15, the best texts have amomos, "without blemish" (a, negative, momos, "a blemish, a moral disgrace"), RV, "without blemish;" some mss. have amometos (a, negative, and momaomai, "to blame"), AV, "without rebuke." Contrast amemptos in the same verse, "blameless on account of absence of inconsistency" or "ground of reproof," whereas amomos indicates "absence of stain or blemish." We may have blemish, with freedom from blame.

<B-1,Noun,1649,elenxis>
akin to A, No. 2, denotes "rebuke;" in 2 Pet. 2:16, it is used with echo, "to have," and translated "he was rebuke," lit., "he had rebuke." In the Sept., Job 21:4, "reproof;" Job 23:2, "pleading."

Receipt * For RECEIPT see CUSTOM (Toll), No. 2

Receive, Receiving <A-1,Verb,2983,lambano>
denotes either "to take" or "to receive," (I) literally, (a) without an object, in contrast to asking, e.g., Matt. 7:8; Mark 11:24, RV, "have received" (the original has no object); (b) in contrast to giving, e.g., Matt. 10:8; Acts 20:35; (c) with objects, whether things, e.g., Mark 10:30; Luke 18:30, in the best mss. (some have No. 4); John 13:30; Acts 9:19, RV, "took" (AV, "received"); 1 Cor. 9:25, RV, "receive" (AV, "obtain"); or persons, e.g., John 6:21; 13:20; 16:14, RV, "take;" 2 John 1:10; in Mark 14:65, RV, "received (Him with blows of their hands);" this has been styled a vulgarism; (II) metaphorically, of the word of God, Matt. 13:20; Mark 4:16; the sayings of Christ, John 12:48; the witness of Christ, John 3:11; a hundredfold in this life, and eternal life in the world to come, Mark 10:30; mercy, Heb. 4:16, RV, "may receive" (AV, "may obtain"); a person (prosopon, see FACE), Luke 20:21, "acceptest," and Gal. 2:6, "accepteth," an expression used in the OT either in the sense of being gracious or kind to a person, e.g., Gen. 19:21; 32:20, or (negatively) in the sense of being impartial, e.g., Lev. 19:15; Deut. 10:17; this latter is the meaning in the two NT passages just mentioned. See ACCEPT, A, No. 4, TAKE, etc.

Lambano and prosopon are combined in the nouns prosopolempsia, "respect of persons," and prosopolemptes, "respecter of persons," and in the verb prosopolempto, "to have respect of persons:" see PERSON.

<A-2,Verb,3880,paralambano>
"to receive from another" (para, "from beside"), or "to take," signifies "to receive," e.g., in Mark 7:4; John 1:11; 14:3; 1 Cor. 11:23; 15:1,3; Gal. 1:9,12; Phil. 4:9; Col. 2:6; 4:17; 1 Thess. 2:13 (1st part); 4:1; 2 Thess. 3:6; Heb. 12:28. See TAKE.

<A-3,Verb,353,analambano>
"to take up" (ana), "to take to oneself, receive," is rendered "to receive" in Mark 16:19; Acts 1:2,11,22, RV, "He was received up" (AV, "taken"); Mark 10:16; 1 Tim. 3:16. See TAKE.

<A-4,Verb,618,apolambano>
signifies "to receive from another," (a) to "receive" as one's due (for Luke 18:30, see No. 1); Luke 23:41; Rom. 1:27; Col. 3:24; 2 John 1:8; (b) without the indication of what is due, Luke 16:25; Gal. 4:5 (in some mss. 3 John 1:8, for No. 7); (c) to receive back, Luke 6:34 (twice); 15:27. For its other meaning, "to take apart," Mark 7:33, see TAKE.

<A-5,Verb,4355,proslambano>
denotes "to take to oneself" (pros, "to") or "to receive," always in the Middle Voice, signifying a special interest on the part of the receiver, suggesting a welcome, Acts 28:2; Rom. 14:1,3; 15:7; Philem. 1:12 (in some mss; the best omit it); Philem. 1:17. See TAKE.

<A-6,Verb,3335,metalambano>
"to have or get a share of, partake of" (meta, with), is rendered "receiveth" in Heb. 6:7. See EAT, HAVE, PARTAKE, TAKE. In the Sept., Esth. 5:1.

<A-7,Verb,5274,hupolambano>
"to take or bear up" (hupo, "under"), "to receive," is rendered "received" in Acts 1:9, of the cloud at the Ascension; in 3 John 1:8, RV, "welcome" (AV, "receive"). See ANSWER, B, No. 3, SUPPOSE, WELCOME.

<A-8,Verb,1209,dechomai>
"to receive by deliberate and ready reception of what is offered," is used of (a) taking with the hand, taking hold, taking hold of or up, e.g., Luke 2:28, RV, "he received (Him)," AV, "took he (Him) up;" 16:6,7; 22:17; Eph. 6:17; (b) "receiving," said of a place "receiving" a person, of Christ into the Heavens, Acts 3:21; or of persons in giving access to someone as a visitor, e.g., John 4:45; 2 Cor. 7:15; Gal. 4:14; Col. 4:10; by way of giving hospitality, etc., e.g., Matt. 10:14,40 (four times),41 (twice); 18:5; Mark 6:11; 9:37; Luke 9:5,48,53; 10:8,10; 16:4; Luke 16:9, of reception, "into the eternal tabnacles," said of followers of Christ who have used "the mammon of unrighteousness" to render assistance to ("make ... friends of") others; of Rahab's reception of the spies, Heb. 11:31; of the reception, by the Lord, of the spirit of a departing believer, Acts 7:59; of "receiving" a gift, 2 Cor. 8:4 (in some mss; RV follows those which omit it); of the favorable reception of testimony and teaching, etc., Luke 8:13; Acts 8:14; 11:1; 17:11; 1 Cor. 2:14; 2 Cor. 8:17; 1 Thess. 1:6; 2:13, where paralambano (No. 2) is used in the 1st part, "ye received," dechomai in the 2nd part, "ye accepted," RV (AV, "received"), the former refers to the ear, the latter, adding the idea of appropriation, to the heart; Jas. 1:21; in 2 Thess. 2:10, "the love of the truth," i.e., love for the truth; cp. Matt. 11:14, "if ye are willing to receive it," an elliptical construction frequent in Greek writings; of "receiving," by way of bearing with, enduring, 2 Cor. 11:16; of "receiving" by way of getting, Acts 22:5; 28:21; of becoming partaker of benefits, Mark 10:15; Luke 18:17; Acts 7:38; 2 Cor. 6:1; 11:4 (last clause "did accept:" cp. lambano in previous clauses); Phil. 4:18.

Note: There is a certain distinction between lambano and dechomai (more pronounced in the earlier, classical use), in that in many instances lambano suggests a self-prompted taking, whereas dechomai more frequently indicates "a welcoming or an appropriating reception" (Grimm-Thayer).

<A-9,Verb,324,anadechomai>
"to receive gladly," is used in Acts 28:7, of the reception by Publius of the shipwrecked company in Melita; in Heb. 11:17, of Abraham's reception of God's promises, RV, "gladly (ana, "up," regarded as intensive) received." Moulton and Milligan point out the frequency of this verb in the papyri in the legal sense of taking the responsibility of something, becoming security for, undertaking, and say "The predominance of this meaning suggests its application in Heb. 11:17. The statement that Abraham had 'undertaken,' 'assumed the responsibility of,' the promises, would not perhaps be alien to the thought." The responsibility would surely be that of his faith in "receiving" the promises. In Classical Greek it had the meaning of "receiving," and it is a little difficult to attach any other sense to the circumstances, save perhaps that Abraham's faith undertook to exercise the assurance of the fulfillment of the promises.

<A-10,Verb,588,apodechomai>
"to welcome, to accept gladly" (apo, "from"), "to receive without reserve," is used (a) literally, Luke 8:40, RV, "welcomed;" Luke 9:11 (in the best texts, some have No. 8); Acts 18:27; 21:17; 28:30; (b) metaphorically, Acts 2:41; 24:3, "we accept," in the sense of acknowledging, the term being used in a tone of respect. See ACCEPT, A No. 2.

<A-11,Verb,1523,eisdechomai>
"to receive into" (eis), is used only in 2 Cor. 6:17, where the verb does not signify "to accept," but "to admit" (as antithetic to "come ye out," and combining Isa. 52:11 with Zeph. 3:20).

<A-12,Verb,1926,epidechomai>
lit., "to accept besides" (epi, "upon"), "to accept" (found in the papyri, of accepting the terms of a lease), is used in the sense of accepting in 3 John 1:9; in 3 John 1:10, in the sense of "receiving" with hospitality, in each verse said negatively concerning Diotrephes.

<A-13,Verb,3858,paradechmoai>
"to receive or admit with approval" (para, "beside"), is used (a) of persons, Acts 15:4 (in some texts, No. 10); Heb. 12:6; (b) of things, Mark 4:20, AV, "receive" (RV, "accept"); Acts 16:21; 22:18; 1 Tim. 5:9. In the Sept., Ex. 23:1; Prov. 3:12.

<A-14,Verb,4327,prosedechomai>
"to receive to oneself, to receive favorably," also "to look for, wait for," is used of "receiving" in Luke 15:2; Rom. 16:2; Phil. 2:29. See ACCEPT, A, No. 3, ALLOW, LOOK (for), TAKE, WAIT.

<A-15,Verb,5264,hupodechomai>
denotes "to receive under one's roof" (hupo, "under"), "receive as a guest, entertain hospitably," Luke 10:38; 19:6; Acts 17:7; Jas. 2:25.

<A-16,Verb,2865,komizo>
denotes "to bear, carry," e.g., Luke 7:37; in the Middle Voice, "to bear for oneself," hence (a) "to receive," Heb. 10:36; 11:13 (in the best texts; some have lambano, No. 1),39; 1 Pet. 1:9; 5:4; in some texts in 2 Pet. 2:13 (in the best mss. adikeomai, "suffering wrong," RV); (b) "to receive back, recover," Matt. 25:27; Heb. 11:19; metaphorically, of requital, 2 Cor. 5:10; Col. 3:25, of "receiving back again" by the believer at the Judgment-Seat of Christ hereafter, for wrong done in this life; Eph. 6:8, of "receiving," on the same occasion, "whatsoever good thing each one doeth," RV; see BRING, No. 20.

<A-17,Verb,568,apecho>
denotes (a) transitively, "to have in full, to have received;" so the RV in Matt. 6:2,5,16 (for AV, "they have"); Luke 6:24, AV, and RV; in all these instances the present tense (to which the AV incorrectly adheres in the Matt. 6 verses) has a perfective force, consequent upon the combination with the prefix apo ("from"), not that it stands for the perfect tense, but that it views the action in its accomplished result; so in Phil. 4:18, where the AV and RV translate it "I have;" in Philem. 1:15, "(that) thou shouldest have (him for ever)," AV, "shouldest receive;" see HAVE, No. 2, and the reference to illustrations from the papyri of the use of the verb in receipts; (b) intransitively, "to be away, distant," used with porro, "far," Matt. 15:8; Mark 7:6; with makran, "far off, afar," Luke 7:6; 15:20; without an accompanying adverb, Luke 24:13, "which was from." See ABSTAIN, ENOUGH, HAVE.

<A-18,Verb,5562,choreo>
"to give space, make room for" (chora, "a place"), is used metaphorically, of "receiving" with the mind, Matt. 19:11,12; into the heart, 2 Cor. 7:2, RV, "open your hearts," marg., "make room" (AV, "receive"). See COME, No. 24, CONTAIN, No. 1, COURSE, B.

<A-19,Verb,2975,lanchano>
"to obtain by lot," is translated "received" in Acts 1:17, RV (AV, "had obtained"). See LOT.

Notes: (1) In Mark 2:2, AV, choreo is translated "there was (no) room to receive" [RV, "there was (no longer) room (for);] (2) In Rev. 13:16, AV, didomi is translated "to receive" (marg., "to give them"), RV, "(that) there be given (them)." (3) In 2 Cor. 7:9, AV, zemioo, "to suffer loss" (RV), is translated "ye might receive damage." (4) In Luke 7:22, RV, anablepo, "to recover sight," is translated "receive their sight" (AV, "see"). (5) For "received (RV, 'hath taken') tithes," Heb. 7:6, see TITHE. (6) For eleeo, in the Passive Voice, 2 Cor. 4:1, AV, "having received mercy" (RV, "obtained"), see MERCY. (7) For patroparadotos, in 1 Pet. 1:18, AV, "received by tradition from your fathers," see HANDED DOWN. (8) In the AV of Matt. 13:19,20,22,23, speiro, "to sow seed," is translated "received seed;" see sow.

<B-1,Noun,3028,lepsis | lempsis> "a receiving" (akin to lambano, A, No. 1), is used in Phil. 4:15. In the Sept., Prov. 15:27,29.

<B-2,Noun,354,anale(m)psis> "a taking up" (ana, "up," and No. 1), is used in Luke 9:51 with reference to Christ's ascension; "that He should be received up" is, lit., "of the receiving up (of Him)."

<B-3,Noun,3336,metale(m)psis> "a participation, taking, receiving," is used in 1 Tim. 4:3, in connection with food, "to be received," lit., "with a view to (eis) reception."

<B-4,Noun,4356,prosle(m)psis> pros, "to," and No. 1, is used in Rom. 11:15, of the restoration of Israel.

Reckon, Reckoning <1,,3049,logizomai>
is properly used (a) of "numerical calculation," e.g., Luke 22:37; (b) metaphorically, "by a reckoning of characteristics or reasons, to take into account," Rom. 2:26, "shall ... be reckoned," RV (AV, "counted"), of "reckoning" uncircumcision for circumcision by God's estimate in contrast to that of the Jew regarding his own condition (ver. 3); in Rom. 4:3,5,6,9,11,22-24, of "reckoning" faith for righteousness, or "reckoning" righteousness to persons, in all of which the RV uses the verb "to reckon" instead of the AV "to count or to impute;" in Rom. 4:4 the subject is treated by way of contrast between grace and debt, which latter involves the "reckoning" of a reward for works; what is owed as a debt cannot be "reckoned" as a favor, but the faith of Abraham and his spiritual children sets them outside the category of those who seek to be justified by self-effort, and, vice versa, the latter are excluded from the grace of righteousness bestowed on the sole condition of faith; so in Gal. 3:6 (RV, "was reckoned," AV, "was accounted"); since Abraham, like all the natural descendants of Adam, was a sinner, he was destitute of righteousness in the sight of God; if, then, his relationship with God was to be rectified (i.e., if he was to be justified before God), the rectification could not be brought about by works of merit on his part; in Jas. 2:23, RV, "reckoned," the subject is viewed from a different standpoint (see under JUSTIFICATION, B, last four paragraphs); for other instances of "reckoning" in this respect see Rom. 9:8, RV, "are reckoned" (AV, "are counted"); 2 Cor. 5:19, RV, "(not) reckoning (trespasses)," AV, "imputing;" (c) "to consider, calculate," translated "to reckon" in Rom. 6:11; 8:36; 2 Cor. 10:11, RV, "let (such a one) reckon (this)," RV (AV, "thinkest"); 2 Cor. 3:28 (AV, "we conclude"); 8:18; 2 Cor. 11:5 (AV, "I suppose"); see ACCOUNT, A, No. 4, CONSIDER, No. 6, COUNT, No. 3, SUPPOSE: (e) "to purpose, decide," 2 Cor. 10:2, RV, "count" (AV, "think"); see COUNT, No. 3.

<2,,3004,lego>
"to say, speak," also has the meaning "to gather, reckon, account," used in this sense in Heb. 7:11, RV, "be reckoned" (AV, "be called"). See ASK, A, No. 6.

<3,,4868,sunairo>
"to take up together" (sun, "with," airo, "to take"), is used with the noun logos, "an account," signifying "to settle account," Matt. 18:23, RV, "make a reckoning" (AV, "take account"); Matt. 18:24, AV and RV, "to reckon" (logos being understood); Matt. 25:19, RV, "maketh a reckoning" (AV, "reckoneth"). This phrase occurs not infrequently in the papyri in the sense of settling accounts (see Deissmann, Light from the Ancient East, 118). In the Sept. the verb occurs in its literal sense in Exod. 23:5, "thou shalt help to raise" (lit., "raise with").

Recline <1,,345,anakeimai>
lit., and in classical usage, "to be laid up, laid," denotes, in the NT, "to recline at table;" it is translated "reclining" in John 13:23, RV (AV, "leaning"); cp. anapipto in John 13:25, RV, "leaning back." See also John 13:12, marg. See LEAN, SIT, TABLE (at the).

Recommend * For RECOMMEND, Acts 14:26; 15:40, AV, see COMMEND, No. 2

Recompence, Recompense <A-1,Noun,468,antapodoma>
akin to antapodidomi, "to recompense" (see below), lit., "a giving back in return" (anti, "in return," apo, back, didomi, "to give"), a requital, recompence, is used (a) in a favorable sense, Luke 14:12; (b) in an unfavorable sense, Rom. 11:9, indicating that the present condition of the Jewish nation is the retributive effect of their transgressions, on account of which that which was designed as a blessing ("their table") has become a means of judgment.

<A-2,Noun,469,antapodosis>
derived, like No. 1, from antapodidomi, is rendered "recompense" in Col. 3:24, RV (AV, "reward").

<A-3,Noun,489,antimisthia>
"a reward, requital" (anti, "in return," misthos, "wages, hire"), is used (a) in a good sense, 2 Cor. 6:13; (b) in a bad sense, Rom. 1:27.

<A-4,Noun,3405,misthapodosia>
"a payment of wages" (from mithos, see No. 3, and apodidomi, B, No. 2), "a recompence," is used (a) of reward, Heb. 10:35; 11:26; (b) of punishment, Heb. 2:2. Cp. misthapodotes, "a rewarder," Heb. 11:6.

<B-1,Verb,467,antapodidomi>
akin to A, No. 1 and No. 2, "to give back as an equivalent, to requite, recompense" (the anti expressing the idea of a complete return), is translated "render" in 1 Thess. 3:9, here only in the NT of thanksgiving to God (cp. the Sept. of Ps. 116:12); elsewhere it is used of "recompense," "whether between men (but in that case only of good, not of evil, see No. 2 in 1 Thess. 5:15), Luke 14:14, cp. the corresponding noun in Luke 14:12; or between God and evil-doers, Rom. 12:19, RV (AV, "repay"); Heb. 10:30, cp. the noun in Rom. 11:9; or between God and those who do well, Luke 14:14; Rom. 11:35, cp. the noun in Col. 3:24; in 2 Thess. 1:6 both reward and retribution are in view." * [* From Notes on Thessalonians, by Hogg and Vine, p. 226.]

<B-2,Verb,591,apodidomi>
"to give up or back, restore, return," is translated "shall recompense" in the RV of Matt. 6:4,6,18 (AV, "shall reward"); in Rom. 12:17, AV, "recompense" (RV, "render"); in 1 Thess. 5:15, "render," See DELIVER, GIVE, PAY, PERFORM, RENDER, REPAY, REQUITE, RESTORE, REWARD, SELL, YIELD.

Reconcile, Reconciliation <A-1,Verb,2644,katallasso>
properly denotes "to change, exchange" (especially of money); hence, of persons, "to change from enmity to friendship, to reconcile." With regard to the relationship between God and man, the use of this and connected words shows that primarily "reconciliation" is what God accomplishes, exercising His grace towards sinful man on the ground of the death of Christ in propitiatory sacrifice under the judgment due to sin, 2 Cor. 5:19, where both the verb and the noun are used (cp. No. 2, in Col. 1:21). By reason of this men in their sinful condition and alienation from God are invited to be "reconciled" to Him; that is to say, to change their attitude, and accept the provision God had made, whereby thier sins can be remitted and they themselves be justified in His sight in Christ.

Rom. 5:10 expresses this in another way: "For if, while we were enemies, we were reconciled to God through the death of His Son...;" that we were "enemies" not only expresses man's hostile attitude to God but signifies that until this change of attitude takes place men are under condemnation, exposed to God's wrath. The death of His Son is the means of the removal of this, and thus we "receive the reconciliation," Rom. 5:11, RV. This stresses the attitude of God's favor toward us. The AV rendering "atonement" is incorrect. Atonement is the offering itself of Christ under Divine judgment upon sin. We do not receive atonement. What we do receive is the result, namely, "reconciliation."

The removal of God's wrath does not contravene His immutability. He always acts according to His unchanging righteousness and lovingkindness, and it is because He changes not that His relative attitude does change towards those who change. All His acts show that He is Light and Love. Anger, where there is no personal element, is a sign of moral health if, and if only, it is accompanied by grief. There can be truest love along with righteous indignation, Mark 3:5, but love and enmity cannot exist together. It is important to distinguish "wrath" and "hostility." The change in God's relative attitude toward those who receive the "reconciliation" only proves His real unchangeableness. Not once is God said to be "reconciled." The enmity is alone on our part. It was we who needed to be "reconciled" to God, not God to us, and it is propitiation, which His righteousness and mercy have provided, that makes the "reconciliation" possible to those who receive it.

When the writers of the NT speak upon the subject of the wrath of God, "the hostility is represented not as on the part of God, but of man. And this is the reason why the Apostle never uses diallasso [a word used only in Matt. 5:24, in the NT] in this connection, but always katallasso, because the former word denotes mutual concession after mutual hostility [frequently exemplified in the Sept.], an idea absent from katallasso" (Lightfoot, Notes on the Epistles of Paul, p. 288).

The subject finds its great unfolding in 2 Cor. 5:18-20, which states that God "reconciled us (believers) to Himself through Christ," and that "the ministry of reconciliation" consists in this, "that God was in Christ reconciling the world unto Himself." The insertion of a comma in the AV after the word "Christ" is misleading; the doctrine stated here is not that God was in Christ (the unity of the Godhead is not here in view), but that what God has done in the matter of reconciliation He has done in Christ, and this is based upon the fact that "Him who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him." On this ground the command to men is "be ye reconciled to God."

The verb is used elsewhere in 1 Cor. 7:11, of a woman returning to her husband.

<A-2,Verb,604,apokatallasso>
"to reconcile completely" (apo, from, and No. 1), a stronger form of No. 1, "to change from one condition to another," so as to remove all enmity and leave no impediment to unity and peace, is used in Eph. 2:16, of the "reconciliation" of believing Jew and Gentile "in one body unto God through the Cross;" in Col. 1:21 not the union of Jew and Gentile is in view, but the change wrought in the individual believer from alienation and enmity, on account of evil works, to "reconciliation" with God; in Col 1:20 the word is used of the Divine purpose to "reconcile" through Christ "all things unto Himself ... whether things upon the earth, or things in the heavens," the basis of the change being the peace effected "through the blood of His Cross." It is the Divine purpose, on the ground of the work of Christ accomplished on the Cross, to bring the whole universe, except rebellious angels and unbelieving man, into full accord with the mind of God, Eph. 1:10. Things "under the earth," Phil. 2:10, are subdued, not "reconciled."

<A-3,Verb,1259,diallasso>
"to effect an alteration, to exchange," and hence, "to reconcile," in cases of mutual hostility yielding to mutual concession, and thus differing from No. 1 (under which see Lightfoot's remarks), is used in the Passive Voice in Matt. 5:24, which illustrates the point. There is no such idea as "making it up" where God and man are concerned.

<B-1,Noun,2643,katallage>
akin to A, No. 1, primarily "an exchange," denotes "reconciliation," a change on the part of one party, induced by an action on the part of another; in the NT, the "reconciliation" of men to God by His grace and love in Christ. The word is used in Rom. 5:11; 11:15. The occasioning cause of the world-wide proclamation of "reconciliation" through the Gospel, was the casting away (partially and temporarily) of Israel. A new relationship Godward is offered to the Gentiles in the Gospel. The word also occurs in 2 Cor. 5:18,19, where "the ministry of reconciliation" and "the word of reconciliation" are not the ministry of teaching the doctrine of expiation, but that of beseeching men to be "reconciled" to God on the ground of what God has wrought in Christ. See No. 1, above.

Note: In the OT in some passages the AV incorrectly has "reconciliation," the RV rightly changes the translation to "atonement," e.g., Lev. 8:15; Ezek. 45:20, RV, "make atonement for" (AV, "reconcile").

Reconciliation (make) * For RECONCILIATION (MAKE), Heb. 2:17, AV, see PROPITIATION

Record * For RECORD (AV) see TESTIFY, No. 3, TESTIMONY, No. 2

Recover <1,,4982,sozo>
"to save," is sometimes used of "healing" or "restoration to health," the latter in John 11:12, RV, "he will recover," marg., "be saved" (AV, "he shall do well"). See HEAL, PRESERVE, SAVE, WHOLE.

<2,,366,ananepho>
"to return to soberness," as from a state of delirium or drunkenness (ana, "back," or "again," nepho, "to be sober, to be wary"), is used in 2 Tim. 2:26, "may recover themselves" (RV marg., "return to soberness," AV marg., "awake"), said of those who, opposing the truth through accepting perversions of it, fall into the snare of the Devil, becoming intoxicated with error; for these "recovery" is possible only by "repentance unto the knowledge of the truth." For a translation of the verse see CAPTIVE, B, No. 3.

Notes: (1) For "recovering of sight," Luke 4:18, see SIGHT. (2) In Mark 16:18, the phrase echo kalos, lit., "to have well," i.e., "to be well," is rendered "they shall recover."

Red <A-1,Adjective,4450,purrhos>
denotes "fire-colored" (pur, "fire"), hence, "fiery red," Rev. 6:4; 12:3, in the latter passage said of the Dragon, indicative of the cruelty of the Devil.

<A-2,Adjective,2063,eruthros>
denotes "red" (the ordinary color); the root rudh---, is seen, e.g., in the Latin rufus, Eng., "ruby," "ruddy," "rust," etc. It is applied to the Red Sea, Acts 7:36; Heb. 11:29. The origin of the name is uncertain; it has been regarded as due, e.g., to the color of the corals which cover the Red Sea bed or line its shores, or to the tinge of the mountains which border it, or to the light of the sky upon its waters.

<B-1,Verb,4449,purrhazo>
"to be fiery red" (akin to A, No. 1), is used of the sky, Matt. 16:2,3. In the Sept., purrhizo, Lev. 13:19,42,43,49; 14:37.

Redeem, Redemption <A-1,Verb,1805,exagorazo>
a strengthened form of agorazo, "to buy" (see BUY, No. 1), denotes "to buy out" (ex for ek), especially of purchasing a slave with a view to his freedom. It is used metaphorically (a) in Gal. 3:13; 4:5, of the deliverance by Christ of Christian Jews from the Law and its curse; what is said of lutron (RANSOM, No. 1) is true of this verb and of agorazo, as to the Death of Christ, that Scripture does not say to whom the price was paid; the various suggestions made are purely speculative; (b) in the Middle Voice, "to buy up for oneself," Eph. 5:16; and Col. 4:5, of "buying up the opportunity" (RV marg.; text, "redeeming the time," where "time" is kairos, "a season," a time in which something is seasonable), i.e., making the most of every opportunity, turning each to the best advantage since none can be recalled if missed.

Note: In Rev. 5:9; 14:3,4, AV, agorazo, "to purchase" (RV) is translated "redeemed." See PURCHASE.

<A-2,Verb,3084,lutroo>
"to release on receipt of ransom" (akin to lutron, "a ransom"), is used in the Middle Voice, signifying "to release by paying a ransom price, to redeem" (a) in the natural sense of delivering, Luke 24:21, of setting Israel free from the Roman yoke; (b) in a spiritual sense, Titus 2:14, of the work of Christ in "redeeming" men "from all iniquity" (anomia, "lawlessness," the bondage of self-will which rejects the will of God); 1 Pet. 1:18 (Passive Voice), "ye were redeemed," from a vain manner of life, i.e., from bondage to tradition. In both instances the Death of Christ is stated as the means of "redemption."

Note: While both No. 1 and No. 2 are translated "to redeem," exagorazo does not signify the actual "redemption," but the price paid with a view to it, lutroo signifies the actual "deliverance," the setting at liberty.

<B-1,Noun,3085,lutrosis>
"a redemption" (akin to A, No. 2), is used (a) in the general sense of "deliverance," of the nation of Israel, Luke 1:68 RV, "wrought redemption;" Luke 2:38; (b) of "the redemptive work" of Christ, Heb. 9:12, bringing deliverance through His death, from the guilt and power of sin. In the Sept., Lev. 25:29,48; Num. 18:16; Judg. 1:15; Ps. 49:8; 111:9; 130:7; Isa. 63:4.

<B-2,Noun,629,apolutrosis>
a strengthened form of No. 1, lit., "a releasing, for (i.e., on payment of) a ransom." It is used of (a) "deliverance" from physical torture, Heb. 11:35, see DELIVER, B, No. 1; (b) the deliverance of the people of God at the coming of Christ with His glorified saints, "in a cloud with power and great glory," Luke 21:28, a "redemption" to be accomplished at the "outshining of His Parousia," 2 Thess. 2:8, i.e., at His second advent; (c) forgiveness and justification, "redemption" as the result of expiation, deliverance from the guilt of sins, Rom. 3:24, "through the redemption that is in Christ Jesus;" Eph. 1:7, defined as "the forgiveness of our trespasses," RV; so Col. 1:14, "the forgiveness of our sins," indicating both the liberation from the guilt and doom of sin and the introduction into a life of liberty, "newness of life" (Rom. 6:4); Heb. 9:15, "for the redemption of the transgressions that were under the first covenant," RV, here "redemption of" is equivalent to "redemption from," the genitive case being used of the object from which the "redemption" is effected, not from the consequence of the transgressions, but from the trangressions themselves; (d) the deliverance of the believer from the presence and power of sin, and of his body from bondage to corruption, at the coming (the Parousia in its inception) of the Lord Jesus, Rom. 8:23; 1 Cor. 1:30; Eph. 1:14; 4:30. See also PROPITIATION.

Redound * For REDOUND, 2 Cor. 4:15 (RV, "abound"), see ABUNDANCE, B, No. 1 (c)

Reed <1,,2563,kalamos>
denotes (a) "the reed" mentioned in Matt. 11:7; 12:20; Luke 7:24, the same as the Heb., qaneh (among the various reeds in the OT), e.g., Isa. 42:3, from which Matt. 12:20 is quoted (cp. Job 40:21; Ezek. 29:6, "a reed with jointed, hollow stalk"); (b) "a reed staff, staff," Matt. 27:29,30,48; Mark 15:19,36 (cp. rhabdos, "a rod;" in 2 Kings 18:21, rhabdos kalamine); (c) "a measuring reed or rod," Rev. 11:1; 21:15,16; (d) "a writing reed, a pen," 3 John 1:13; see PEN.

Refined <1,,4448,puroomai>
"to burn," is translated "refined," as of metals, in Rev. 1:15; 3:18, RV (AV, "burned," and "tried"). See BURN, No. 4.

Reflecting * For REFLECTING, 2 Cor. 3:18, RV, see BEHOLD, No. 12

Reformation <1,,1357,diorthosis>
properly, "a making straight" (dia, "through," orthos, "straight;" cp. diorthoma in Acts 24:2; see CORRECTION, No. 1), denotes a "reformation" or reforming, Heb. 9:10; the word has the meaning either (a) of a right arrangement, right ordering, or, more usually, (b) of restoration, amendment, bringing right again; what is here indicated is a time when the imperfect, the inadequate, would be superseded by a better order of things, and hence the meaning (a) seems to be the right one; it is thus to be distinguished from that of Acts 24:2, mentioned above. The word is used in the papyri in the other sense of the rectification of things, whether by payments or manner of life.

Refrain <1,,3973,pauo>
"to stop," is used in the Active Voice in the sense of "making to cease, restraining" in 1 Pet. 3:10, of causing the tongue to refrain from evil; elsewhere in the Middle Voice, see CEASE, No. 1.

<2,,868,aphistemi>
"to cause to depart," is used intransitively, in the sense of "departing from, refraining from," Acts 5:38. See DEPART, No. 20.

Refresh, Refreshing <A-1,Verb,373,anapauo>
"to give intermission from labor, to give rest, refresh" (ana, "back," pauo, "to cause to cease"), is translated "to refresh" in 1 Cor. 16:18; 2 Cor. 7:13; Philem. 1:7,20. See REST.

<A-2,Verb,4875,sunanapauomai>
"to lie down, to rest with" (sun, "with," and No. 1 in the Middle Voice), is used metaphorically of being "refreshed" in spirit with others, in Rom. 15:32, AV, "may with (you) be refreshed" (RV, "... find rest"). In the Sept., Isa. 11:6.

<A-3,Verb,404,anapsucho>
"to make cool, refresh" (ana, "back," psucho, "to cool"), is used in 2 Tim. 1:16 (cp. B). In the papyri it is used of "taking relaxation."

Note: In Acts 27:3, the verb tunchano, "to obtain or receive," with the object epimeleia, "care," is translated "to refresh himself" (RV, marg., "to receive attention," i.e., to enjoy the kind attention of his friends).

<B-1,Noun,403,anapsuxis>
"a refreshing" (akin to A, No. 3), occurs in Acts 3:19. In the Sept., Ex. 8:15. In the papyri it is used of "obtaining relief."

Refuge * For REFUGE see FLEE, No. 3

Refuse (Verb) <1,,720,arneomai>
"to deny, renounce, reject," in late Greek came to signify "to refuse to acknowledge, to disown," and is translated "to refuse" in Acts 7:35; Heb. 11:24. See DENY, No. 1.

<2,,3868,paraiteomai>
for the various meanings of which see AVOID, No. 3, denotes "to refuse" in Acts 25:11; 1 Tim. 4:7; 5:11; 2 Tim. 2:23, RV (AV, "avoid"); Titus 3:10, RV (marg., "avoid;" AV, "reject"); Heb. 12:25 (twice), perhaps in the sense of "begging off." See EXCUSE, INTREAT, REJECT.

<3,,1381,dokimazo>
"to prove, to approve," used with a negative in Rom. 1:28, is translated "they refused," RV (AV, "they did not like"); RV marg., "did not approve." See APPROVE, No. 1.

Notes: (1) For parakouo, "to refuse to hear," RV in Matt. 18:17 (twice), see HEAR, A, No. 7. (2) In 1 Tim. 4:4, AV, apobletos, "rejected" (RV), is translated "refused." See REJECT.

Regard <1,,991,blepo>
"to behold, look, perceive, see," has the sense of "regarding" by way of pariality, in Matt. 22:16; Mark 12:14. See BEHOLD, No. 2.

<2,,1788,entrepo>
"to turn about" (en, "in," trepo, "to turn"), is metaphorically used of "putting to shame," e.g., 1 Cor. 4:14; in the Middle Voice, "to reverence, regard," translated "regard" in Luke 18:2,4. See ASHAMED, REVERENCE, SHAME.

<3,,5426,phroneo>
"to think, set the mind on," implying moral interest and reflection, is translated "to regard" in Rom. 14:6 (twice); the second part in the AV represents an interpolation and is not part of the original. The Scripture does not speak of not "regarding" a day. See CARE, B, No. 6, MIND, SAVOR, THINK, UNDERSTAND.

<4,,1914,epiblepo>
"to look upon" (epi, "upon," and No. 1), in the NT "to look on with favor," is used in Luke 1:48, AV, "hath regarded" (RV, "hath looked upon"); in Jas. 2:3, RV, "ye have regard to" (AV, "ye have respect to"). See LOOK, No. 6, RESPECT.

<5,,3643,oligoreo>
denotes "to think little of" (oligos, "little," ora, "care"), "to regard lightly," Heb. 12:5, RV (AV, "despise"). See DESPISE, Note (3). In the Sept., Prov. 3:11.

<6,,4337,prosecho>
"to take or give heed," is translated "they had regard" in Acts 8:11, AV (RV, "they gave heed"). See ATTEND, No. 1.

<7,,272,ameleo>
"not to care," is translated "I regared ... not" in Heb. 8:9. See NEGLECT.

Notes: (1) In Gal. 6:4, RV, eis, "into," is translated "in regard of (himself)," AV, "in;" so in 2 Cor. 10:16; Eph. 5:32. (2) In Rom. 6:20, the dative case of dikaiosune, "righteousness," signifies, not "from righteousness," AV, but "in regard of righteousness," RV, lit., "free to righteousness;" i.e., righteousness laid no sort of bond upon them, they had no relation to it in any way. (3) In 2 Cor. 8:4 the accusative case of charis and koinonia is, in the best texts, used absolutely, i.e., not as the objects of an expressed verb; hence the RV, "in regard to" (AV, "that we would receive," where the verb is the result of a supplementary gloss). (4) For "not regarding" in Phil. 2:30, AV (RV, "hazarding"), see HAZARD, No. 2.

Regeneration <1,,3824,palingenesia>
"new birth" (palin, "again," genesis, "birth"), is used of "spiritual regeneration," Titus 3:5, involving the communication of a new life, the two operating powers to produce which are "the word of truth," Jas. 1:18; 1 Pet. 1:23, and the Holy Spirit, John 3:5,6; the loutron, "the laver, the washing," is explained in Eph. 5:26, "having cleansed it by the washing (loutron) of water with the word."

The new birth and "regeneration" do not represent successive stages in spiritual experience, they refer to the same event but view it in different aspects. The new birth stresses the communication of spiritual life in contrast to antecedent spiritual death; "regeneration" stresses the inception of a new state of things in contrast with the old; hence the connection of the use of the word with its application to Israel, in Matt. 19:28. Some regard the kai in Titus 3:5 as epexegetic, "even;" but, as Scripture marks two distinct yet associated operating powers, there is not sufficient ground for this interpretation. See under EVEN.

In Matt. 19:28 the word is used, in the Lord's discourse, in the wider sense, of the "restoration of all things" (Acts 3:21, RV), when, as a result of the second advent of Christ, Jehovah "sets His King upon His holy hill of Zion" (Ps. 2:6), and Israel, now in apostasy, is restored to its destined status, in the recognition and under the benign sovereignty of its Messiah. Thereby will be accomplished the deliverance of the world from the power and deception of Satan and from the despotic and anti-christian rulers of the nations. This restitution will not in the coming millennial age be universally a return to the pristine condition of Edenic innocence previous to the Fall, but it will fulfill the establishment of God's covenant with Abraham concerning his descendants, a veritable rebirth of the nation, involving the peace and prosperity of the Gentiles. That the worldwide subjection to the authority of Christ will not mean the entire banishment of evil, is clear from Rev. 20:7,8. Only in the new heavens and earth, "wherein dwelleth righteousness," will sin and evil be entirely absent.

Region <1,,5561,chora>
"a space lying between two limits, a country, land," is translated "region" in Matt. 4:16; Luke 3:1; Acts 8:1; 13:49; 16:6; 18:23, RV. In the last three passages it has the technical sense of a subdivision of a Roman province, Lat. regio; as also No. 2 in Acts 14:6. See COUNTRY, No. 3.

<2,,4066,perichoros>
"a country or region round about" (peri), is translated "region round about" in Matt. 3:5; 14:35, RV; Mark 1:28 (in some mss. Mark 6:55); Luke 3:3, RV; 4:14; 4:37, RV; 7:17; Acts 14:6 (see No. 1). See COUNTRY, No. 4.

<3,,2824,klima>
"an inclination, slope," is translated "regions" in Rom. 15:23 RV; 2 Cor. 11:10; Gal. 1:21. See PART, A, No. 3.

Note: For "regions beyond," 2 Cor. 10:16, AV, see PART, A, Note (9).

Regret <A-1,Verb,3338,metamelomai>
"to regret, to repent one," is translated "to regret" in 2 Cor. 7:8, RV (twice), AV, "repent." See REPENT.

<B-1,Adjective,278,ametameletos>
"not repented of" (a, negative, and A), is translated "which bringeth no regret" in 2 Cor. 7:10, RV, said of repentance (AV, "not to be repented of"); elsewhere, in Rom. 11:29. See REPENT.

Regular * For REGULAR, Acts 19:39, RV, see LAW, C, No. 2

Rehearse <1,,312,anagello>
"to bring back word" (ana, "back," angello, "to announce"), is translated "to rehearse" in Acts 14:27; 15:4, RV. See ANNOUNCE.

<2,,1834,exegeomai>
primarily, "to lead, show the way," is used metaphorically with the meaning "to unfold, declare, narrate," and is translated "to rehearse" in the RV of Luke 24:35; Acts 10:8; 15:12,14, RV. See DECLARE, No. 8.

Note: In Acts 11:4, the AV translates the Middle Voice of archo, "to begin," "rehearsed ... from the beginning," RV, "began, (and)."

Reign (Verb and Noun) <1,,936,basileuo>
"to reign," is used (I) literally, (a) of God, Rev. 11:17; 19:6, in each of which the aorist tense (in the latter, translated "reigneth") is "ingressive," stressing the point of entrance; (b) of Christ, Luke 1:33; 1 Cor. 15:25; Rev. 11:15; as rejected by the Jews, Luke 19:14,27; (c) of the saints, hereafter, 1 Cor. 4:8 (2nd part), where the Apostle, casting a reflection upon the untimely exercise of authority on the part of the church at Corinth, anticipates the due time for it in the future (see No. 2); Rev. 5:10; 20:4, where the aorist tense is not simply of a "point" character, but "constative," that is, regarding a whole action as having occurred, without distinguishing any steps in its progress (in this instance the aspect is future); Rev. 20:6; 22:5, (d) of earthly potentates, Matt. 2:22; 1 Tim. 6:15, where "kings" is, lit., "them that reign;" (II) metaphorically, (a) of believers, Rom. 5:17, where "shall reign in life" indicates the activity of life in fellowship with Christ in His sovereign power, reaching its fullness hereafter; 1 Cor. 4:8 (1st part), of the carnal pride that laid claim to a power not to be exercised until hereafter; (b) of Divine grace, Rom. 5:21; (c) of sin, Rom. 5:21; 6:12; (d) of death, Rom. 5:14,17.

<2,,4821,sumbasileuo>
"to reign together with" (sun, "with," and No. 1), is used of the future "reign" of believers together and with Christ in the kingdom of God in manifestation, 1 Cor. 4:8 (3rd part); of those who endure 2 Tim. 2:12, cp. Rev. 20:6.

Notes: (1) In Rom. 15:12, AV, archo, "to rule" (RV, is translated "to reign." (2) In Rev. 17:18, echo, "to have," with basileia, "a kingdom," is translated "reigneth," lit., "hath a kingdom," suggestive of a distinction between the sovereignty of mystic Babylon and that of ordinary sovereigns. (3) In Luke 3:1, hegemonia, "rule," is rendered "reign."

Reins <1,,3510,nephros>
"a kidney" (Eng., "nephritis," etc.), usually in the plural, is used metaphorically of "the will and the affections," Rev. 2:23, "reins" (cp. Ps. 7:9; Jer. 11:20; 17:10; 20:12). The feelings and emotions were regarded as having their seat in the "kidneys."

Reject <A-1,Verb,593,apodokimazo>
"to reject" as the result of examination and disapproval (apo, "away from," dokimazo, "to approve"), is used (a) of the "rejection" of Christ by the elders and chief priests of the Jews, Matt. 21:42; Mark 8:31; 12:10; Luke 9:22; 20:17; 1 Pet. 2:4,7 (AV, "disallowed"); by the Jewish people, Luke 17:25; (b) of the "rejection" of Esau from inheriting "the blessing," Heb. 12:17. See DISALLOW. Cp. and contrast exoutheneo, Acts 4:11. See DESPISE.

<A-2,Verb,114,atheteo>
properly, "to do away" with what has been laid down, to make atheton (i.e., "without place," a, negative, tithemi, "to place"), hence, besides its meanings "to set aside, make void, nullify, disannul," signifies "to reject;" in Mark 6:26, regarding Herod's pledge to Salome, it almost certainly has the meaning "to break faith with" (cp. the Sept. of Jer. 12:6, and Lam. 1:2, "dealt treacherously"). Moulton and Milligan illustrate this meaning from the papyri. Field suggests "disappoint." In Mark 7:9 "ye reject (the commandment)" means "ye set aside;" in Luke 7:30, "ye reject" may have the meaning of "nullifying or making void the counsel of God;" in Luke 10:16 (four times), "rejecteth," RV (AV, "despiseth"); "rejecteth" in John 12:48; "reject" in 1 Cor. 1:19 (AV, "bring to nothing"); 1 Thess. 4:8, "to despise," where the reference is to the charges in ver. 2; in 1 Tim. 5:12 RV, "have rejected" (AV, "have cast off"). See DESPISE, Notes (1), DISANNUL, No. 1.

<A-3,Verb,1609,ekptuo>
"to spit out" (ek, "out," and ptuo, "to spit"), i.e., "to abominate, loathe," is used in Gal. 4:14, "rejected" (marg., "spat out"), where the sentence is elliptical: "although my disease repelled you, you did not refuse to hear my message."

<A-4,Verb,3868,paraiteomai>
besides the meanings "to beg from another," Mark 15:6 (in the best texts); "to entreat that ... not," Heb. 12:19; "to beg off, ask to be excused," Luke 14:18,19; 12:25 (see REFUSE, No. 2), is translated to reject in Titus 3:10, AV. See EXCUSE, INTREAT, REFUSE.

<B-1,Adjective,96,adokimos>
"not standing the test" (see CAST, C), is translated "rejected" in 1 Cor. 9:27, RV; Heb. 6:8, AV and RV. See REPROBATE.

<B-2,Adjective,579,apobletos>
lit., "cast away" (apo, "from," ballo, "to throw"), occurs in 1 Tim. 4:4, RV, "rejected" (AV, "refused"). See REFUSE.

Rejoice <1,,5463,chairo>
"to rejoice," is most frequently so translated. As to this verb, the following are grounds and occasions for "rejoicing," on the part of believers: in the Lord, Phil. 3:1; 4:4; His incarnation, Luke 1:14; His power, Luke 13:17; His presence with the Father, John 14:28; His presence with them, John 16:22; 20:20; His ultimate triumph, John 8:56; hearing the gospel, Acts 13:48; their salvation, Acts 8:39; receiving the Lord, Luke 19:6; their enrollment in Heaven, Luke 10:20; their liberty in Christ, Acts 15:31; their hope, Rom. 12:12 (cp. Rom. 5:2; Rev. 19:7); their prospect of reward, Matt. 5:12; the obedience and godly conduct of fellow believers, Rom. 16:19, RV, "I rejoice" (AV, "I am glad"); 2 Cor. 7:7,9; 13:9; Col. 2:5; 1 Thess. 3:9; 2 John 1:4; 3 John 1:3; the proclamation of Christ, Phil. 1:18; the gospel harvest, John 4:36; suffering with Christ, Acts 5:41; 1 Pet. 4:13; suffering in the cause of the gospel, 2 Cor. 13:9 (1st part); Phil. 2:17 (1st part); Col. 1:24; in persecutions, trials and afflictions, Matt. 5:12; Luke 6:23; 2 Cor. 6:10; the manifestation of grace, Acts 11:23; meeting with fellow believers, 1 Cor. 16:17, RV, "I rejoice;" Phil. 2:28; receiving tokens of love and fellowship, Phil. 4:10; the "rejoicing" of others, Rom. 12:15; 2 Cor. 7:13; learning of the well-being of others, 2 Cor. 7:16. See FAREWELL, GLAD, GREETING, etc.

<2,,4796,sunchairo>
"to rejoice with" (sun, and No. 1), is used of "rejoicing" together in the recovery of what was lost, Luke 15:6,9; in suffering in the cause of the gospel, Phil. 2:17 (2nd part),18; in the joy of another, Luke 1:58; in the honor of fellow believers, 1 Cor. 12:26; in the triumph of the truth, 1 Cor. 13:6, RV, "rejoiceth with."

<3,,21,agalliao>
"to rejoice greatly, to exult," is used, (I) in the Active Voice, of "rejoicing" in God, Luke 1:47; in faith in Christ, 1 Pet. 1:8, RV (Middle Voice in some mss.), "ye rejoice greatly;" in the event of the marriage of the Lamb, Rev. 19:7, "be exceeding glad," RV; (II) in the Middle Voice, (a) of "rejoicing" in persecutions, Matt. 5:12 (2nd part); in the light of testimony for God, John 5:35; in salvation received through the gospel, Acts 16:34, "he rejoiced greatly," RV; in salvation ready to be revealed, 1 Pet. 1:6; at the revelation of His glory, 1 Pet. 4:13, "with exceeding joy," lit., "ye may rejoice (see No. 1) exulting;" (b) of Christ's "rejoicing" (greatly) "in the Holy Spirit," Luke 10:21, RV; said of His praise, as foretold in Ps. 16:9, quoted in Acts 2:26 (which follows the Sept., "My tongue"); (c) of Abraham's "rejoicing," by faith, to see Christ's day, John 8:56.

<4,,2165,euphraino>
in the Active Voice, "to cheer, gladden" (eu, "well," phren, "the mind"), signifies in the Passive Voice "to rejoice, make merry;" it is translated "to rejoice" in Acts 2:26, RV, "was glad," AV, "did ... rejoice," of the heart of Christ as foretold in Ps. 16:9 [cp. No. 3, II (b)]; in Acts 7:41, of Israel's idolatry; in Rom. 15:10 (quoted from the Sept. of Deut. 32:43, where it is a command to the Gentiles to "rejoice" with the Jews in their future deliverance by Christ from all their foes, at the establishment of the Messianic Kingdom) the Apostle applies it to the effects of the gospel; in Gal. 4:27 (touching the barrenness of Sarah as referred to in Isa. 54:1, and there pointing to the ultimate restoration of Israel to God's favor, cp. Isa. 51:2), the word is applied to the effects of the gospel, in that the progeny of grace would greatly exceed the number of those who had acknowledged allegiance to the Law; grace and faith are fruitful, law and works are barren as a means of salvation; in Rev. 12:12, it is used in a call to the heavens to "rejoice" at the casting out of Satan and the inauguration of the Kingdom of God in manifestation and the authority of His Christ; in Rev. 18:20, of a call to heaven, saints, apostles, prophets, to "rejoice" in the destruction of Babylon. See GLAD, No. 3, MERRY, No. 1.

<5,,2744,kauchaomai>
"to boast, to glory," is rendered "to rejoice," (a) Rom. 5:2, in hope of the glory of God; (b) Rom. 5:3, RV (AV "glory"), in tribulation; (c) Rom. 5:11, RV (AV, "we joy"), in God; (d) Phil. 3:3, RV, "glory" (AV, "rejoice") in Christ Jesus; (e) Jas. 1:9 (RV, "glory," AV, "rejoice"), the brother of low degree in his high estate; the rich brother in being made low; (f) Jas. 4:16, of evil glorying. See GLORY (to boast).

Notes: (1) In Jas. 2:13, AV, katakauchaomai, "to glory, boast against," is translated "rejoiceth against" (RV, "glorieth against"). See GLORY (to boast), A, No. 2. (2) The nouns kauchema, kauchesis, signifying "glorying, boasting," are always so rendered in the RV, where the AV has "rejoicing," the former in 2 Cor. 1:14; Gal. 6:4; Phil. 1:26; 2:16; Heb. 3:6; the latter in 1 Cor. 15:31; 2 Cor. 1:12; 1 Thess. 2:19; Jas. 4:16. See GLORY, B, Nos. 1 and 2.

Release <1,,630,apoluo>
"to loose from," is translated "to release" in Matt. 18:27, RV (AV, "loosed"); 27:15,17,21,26; Mark 15:6,9,11,15; Luke 6:37 (twice), RV (AV, "forgive" and "ye shall be forgiven"); 23:16 (ver. 17, in some mss.),18,20,25; 23:22, RV (AV, "let ... go"); John 18:39 (twice); 19:10; in John 19:12, in the 1st part, AV and RV; in the 2nd part, RV, "release" (AV, "let ... go"); so in Acts 3:13. See DEPART, DISMISS.

Note: For aphesis, "release," Luke 4:18, RV, see DELIVERANCE.