REPHAEL

ordinarily used {melanoia) means literally 'change of mind.' The change, however, is one in which not the intellect only, but the whole nature (understanding, affections, will), is involved. It is such an altered view of God and sin as carries with it heartfelt sorrow for sin, confession of it, and decisive turning from it to God and righteousness (Lk 15"- 's, Ro &"■ ", 2 Co 7i»- " etc.). Its reality is tested by its fruits (Mt 38, Lk 6"-"). From this 'godly sorrow', which works 'repentance unto salvation' (2 Co T'"- "), is distinguished a 'sorrow of the world' which 'worketh death' (v.'»), i.e. a sorrow which has no relation to God, or to the intrinsic evil of sin, but only to sin's harmful consequences. There may be keen remorse, and blaming of one's self for one's folly, yet no real repentance.

Disputes have arisen in theology as to the priority of faith or repentance, but unnecessarily, for the two, rightly viewed, are but the positive and negative poles of the same state of soul. There can be no evangelical faith which does not spring from a heart broken and contrite on account of sin; on the other hand, there can be no true repentance which has not the germ of faith in God, and of hope in His mercy. In it. The Law alone would break the heart; the Gospel melts it. Repentance is the turning irom sin; Gospel faith is the turning to Christ for salvation. The acts are insepar-able (Ac 2021). James Ohr.

REPHAEL.— A family of gatekeepers (1 Ch 26').

REPHAH.— An Ephraimite famUy (1 Ch 7").

REPHAIAH.— 1. A Judahite (1 Ch S^'). 2. A Simeonite chief (1 Ch 4<2). 3. A descendant of Issachar (1 Ch 72). 4. A descendant of Saul (1 Ch 9«); called in 8" Raphah. 5. One of those who helped to repair the waU (Neh 3=).

REPHAIM.—Aname given in several Biblical passages to some pre-Israelitish people. In Gn 14' they are said to have dwelt in Ashteroth-karnaim. Gn 15'° classes them with Hittites and Perizzites (similarly Jos 17''). Dt 2"- 20 calls certain peoples 'Rephaim' whom the Moabites and Ammonites called respectively 'Emim' and 'Zamzummin.' Dt 3" says that Og, king of Bashan, alone remained of the Rephaim (so also Jos 12* 13'2), while Dt 3'^ says that Argob was aland of Rephaim. A valley near Jerusalem was also called the ' Vale of Rephaim' (see 2 S S's. 22 2313, 1 Ch 11" 14', Is 17'). Because Dt 2" counts them with the Asakim, who were giants, and 2 S 21'«-22 says that the sons of a certain Rapha (see RVm) were giants, it has been supposed by some that Rephaim means 'giants,' and was given to a race as their name by their neighbours because of their stature. Cf. art. Giant.

The word repha'lm in Hebrew means also 'shades' or disembodied spirits. At least it is used to describe the dead, as in Ps SS'". Schwally is probably right, therefore (Leben nach dem Tode, 64 ff. and ZATW, xviii. 127 ff.), in holding that the word means 'shades,' and that it was applied by the Israelites to people who were dead and gone, and of whom they knew little. George A. Barton.

REPHAK (AV Remphan). — A word which replaces Chiun of the Hebrew text of Am 5", both in the LXX and in the quotation in Ac 7". The generally accepted explanation of this word is that Rephan (the preferable form) is a corruption and transliteration of Kewan (Kaiwan, Kaawan — see Chiun) — r having somehow mistakenly replaced k, and w (the Hebrew wau or vav) having been transliterated ph (the Gr. phi).

W. M. Nesbit.

REPHIDIM. — A stage in the Wanderings, between the wilderness of Sin and the wilderness of Sinai (Ex 17'- 8 192; cf. Nu 33"'). Here water was mi-raculously supplied, and Israel fought with Amalek. Those who accept the traditional Sinai generally place Elim in Wady Gharandel, and Rephidim in Wady

790

RESEN

FeirSn, about four miles N. of Mt. Serbal (Palmer, Desert of the Exodus, Index). The tribesmen would naturally wish to defend the springs in the valley against such a host as Israel. Moses might have sur-veyed the conflict from the height of Jebel Tahuneh, on the N. of the valley. Only we should hardly expect the Amalekites so far to the south. If the scholars who place Sinai east of the Gulf of 'Akabah, identifying Elath and Elim, are right, then Rephidim must be sought somewhere in that district. (Sayce, HCM, p. 269.) W. EwiNQ.

REPROBATE.— The Heb. word so rendered in Jer &<> (AV; RV 'refuse') has its meaning explained by the context. 'Refuse silver shall men call them, because the Lord hath rejected them.' Like metal proved to be worthless by the refiner's fire (v.2s), they are thrown away (cf. Is 122). In the NT, in accordance with the meaning of the Gr. word (adokinws), 'repro-bate' is used of that which cannot abide the proof, which, on being tested, is found to be worthless, bad, counterfeit, and is therefore rejected. 'A reprobate mind' in Ro I** (with tacit reference to the previous clause, 'they did not approve to have God in their knowledge') is, as the context shows, a mind depraved and perverted by vile passions. To such a mind God abandoned those who wilfully exchanged His truth for a lie (v.25). In 1 Co 92', St. Paul declares that he ' buffets ' his body and ' brings it into bondage,' lest, having preached to others, he himself should be rejected (reprobate). The figure is that of an athlete who, through remissness in training, fails in the race or fight (for the opposite figure, cf. 2 Ti 2"). In 2 Co 13'-', the word ('reprobates') occurs three times, in each case as opposed to genuine, true. Christ is in them, except they be reprobates, i.e. false to their profession, hence rejected by God. Let them 'prove' themselves by this test (v.'). St. Paul trusts that they will know that he abides this test (v.'); but let them think of him what they will, if only they themselves do what is honourable (v.'). 'Reprobate' here is contrasted with what is 'approved,' 'honourable'; it is identified with 'doing evil.' In 2 Ti 3*, certain are described as ' corrupted in mind, reprobate concern-ing the faith,' where both moral corruption and false speculation as the result of this corruption seem intended. They fail, brought to the test of 'sound' or 'healthful' doctrine (V- " 4'). Similarly Tit 1" speaks of those who, denying God by their works, are 'unto every good work reprobate.' Their hypocrisy is brought home to them by their wicked lives. ' Professing that they know God,' they are proved by their works to be counterfeits, imposters. The word occurs, finally, in He 6', where those whom it is impossible ' to renew again to repentance' are compared to ground which, receiving the rain oft upon it, and being tilled, brings forth only thorns and thistles, and is 'rejected.' From all this we may conclude that 'reprobate,' generally, denotes a moral state so bad that recovery from it is no longer possible; there remains only judgment (cf. He 68). It is only to be added that the term has no relation in Scripture to an eternal decree of repro-bation; at least, to none which has not respect to a thoroughly bad and irrecoverable condition of its objects. Cf. Predestination. James Oer.

RESAIAS.— See Raamiah.

RESEN.— The last of the four cities built by Asshur, or, according to the RV, by Nimrod, and described as lymg between Nineveh and Calah (i.e. Kouyunjik and Nimroud), on the E. bank of the Tigris (Gn 1012). From its position the site referred to should be at or near the present Sdamlyeh, which lies between the two points named. Resen seemingly represents the Assyrian place-name RSsh-lni, 'fountain-head,' but is probably not to be confused with the Rlsh-eni mentioned by Sennacherib in the Bavian inscription, which is regarded