Part 52
cf Sib Or 4 119-22 (c 80 AD). Augustine mentions the idea (City of God, xx.l9, 3), but without connection with the Apocalypse. By Domitian's time, however, it wag perfectly certain that Nero had not returned, and there was no longer, on this interpretation, any appositeness in speaking of a "head" the "deathstroke" of which was healed (13
3), which became the "eighth head" of 17 11
if, indeed, the apostle could be conceived capable of being influenced by such vagaries. The events predicted lay, evidently, still in the future. It may be added that neither Irenaeus, nor any early interpreter, seems to have heard of the connection of 666 with "Nero." Irenaeus himself suggests the solution Lateinos (cf Salmon, ut supra).
(the beast, ch 13; the scarlet woman, eh 17), etc. A day-year principle is applied to the periods (1,260 days—1,260 years). As representatives of this view may be mentioned Mode, Vitringa, Sir Isaac Newton, Elliott in Horae Apocalypticae, A. Barnes.
It is not proposed here to attempt the lines of a positive interpretation. If it is once recognized that the Apocalypse is a book of true
3. The prophecy, that its symbols stand for Book a something real, and that its perspective True is not to be limited to a brief period Prophecy like 31 years, the way is opened, not, indeed, for a reading into it of a series of precise historical occurrences, but still for doing justice to the truth which lies at the basis of the historical interpretation, viz. that there are here prefigured the great crises in the age-long conflict of Christ and His church with pagan and antiChristian adversaries. Events and tendencies may be grouped, or under different forms may relate to the same subject (e.g. the 144,000 sealed on earth a spiritual Israel—in 7 1-8, and the triumphant multitude in heaven, vs 9-17) ; successions of events may be foreshortened; different pictures may overlap; but, shining through the symbols, great truths and facts which have historical realization appear. There is no need for supposing that, in a drama of this range, the "heads" of the beast of chs 13 and 17 (behind whom is the Dragon-enemy, Satan, of ch 12) stand, in contrariety to the analogy of Dnl, for seven individual emperors, and that "the image of the beast," which has life given to it and "speaks" (13 14.15), is the statue of the emperor; or that such tremendous events as the fall of the Rom Empire, or the rise of the papacy—with which, however, must be combined all ecclesiastical anti-Christianism—or the false prophecy of later intellectual anti-Christianism have no place in the symbolism of the book. Sane, reverent thought will suggest many lines of correspondence with the
These older schemes are largely put out of date by the newer theories, already alluded to, in which
the Apocalypse is explained out of
2. The contemporary conditions, the legend of Newer the returning Nero, Jewish apocaTheories lypse, and Bab mythology. These are praeterist theories also, but differ from the older in that in them all real prophecy is denied. A mainstay of such theories is the declaration of the book that the events announced are close at hand (1 1.3; 22 20). When, however, it is remembered that, on any view, this nearness includes a period of 1,000 years before the judgment and descent of the new Jerus, it will be felt that it will not do to give these expressions too restricted a temporal significance. The horizon is wider. The coming of Christ is ever near—ever approaching—yet it is not to be tied down to "times and seasons"; it is more of the nature of a process and has anticipatory exemplifications in many crises and providential events forecasting the end (see above). The "coming," e.g. to the church at Ephesus (2 5), or to the church at Pergamos (2 16) —contingent events—can hardly exhaust the full meaning of the Parousia. The Nero-theory demands a date at latest under Galba, but that date we have seen to be generally abandoned. Those who place it under Vespasian (omitting three short reigns) sacrifice the advantage of dating the book before the destruction of Jerus, and have to fall back on a supposititious Jewish fragment in ch 11,
2587 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Reward°°
°' ^°^"
course of God's providence, which may serve to illuminate its dark places. More than this need not be said here.
Isa 23 3; Jer 12 13); wp6croSos, prdsodos, "mcome"
(2 Mace 3 3; 4 8 [RV "fund"]; 9 16).
VI. Theology of the Book.—On this it is hardly necessary to dwell, for expositors are now well agreed that in its great doctrines of God, Christ, man, sin, redemption, the teaching of the Apocalypse does not vary essentially from the great types in the Epp. The as.sonances with John's mode of thinking have already been alluded to. It is granted by all writers that the Christology is as high as anywhere in the NT. "It ought unhesitatingly to be acknowledged," says Reuss, "that Christ is placed in the Apocalypse on a par with God" (op. cit., I, 397-98; cf Rev 1 4.17; 2 S; 6 12-14; 22 13, etc). Not less striking are the correspondences with the teaching of Paul and of Peter on redemption through the blood of Christ
REVERENCE, rev'er-ens: In the OT, "reverence" occurs as the tr of two Heb words, yare' and shdhah. The root idea of the former is "fear." It
is used to express the attitude toward God Himself, as in Ps 89 7 AV; or toward His sanctuary, as in Lev 19 30; 26 2. So the group of ideas there would be "fear," "awe," "reverence." The root idea of the second is "falling down," as prostration of the body. It is used to express the bearing toward another who is considered superior, as in 2 S 9 6 AV; 1 K 1 31 AV; Est 3 2.5. The group of ideas here, therefore, is "honor," "obeisance," "reverence."
In the NT "reverence" occurs as the tr of three Gr words, aidos, phobiomai, and enlrepomai. In the first, the idea is "modesty" (He 12 28; cf
(1 5; 5 9; 7 14; 14 4, etc). The perverted conception of the school of Baur that we have in the book an anti-Pauline manifesto (thus also Pfleiderer; cf Hibbert Lectures, 178), is now practically dead (see the criticism of it by Reuss, op. cit., I, 308-12). The point in which its eschatology differs from that of the rest of the NT is in its introduction of the millennium before the final resurrection and judgment. This enlarges, but does not necessarily contradict, the earlier stage of thought.
1 Tim 2 9). In the second, "fear" (Eph 5 33 AV), though here it is used to set forth the attitude of proper subjection on the part of a wife toward her husband (cf 1 Pet 3 2.5). In the third, the idea is that of the "self-valuation of inferiority," and so sets forth an attitude toward another of doing him honor (Mt 21 37; Mk 12 6; Lk 20 13; He 12 9). In the Apoo entrepomai occurs in Wisd 2 10; Sir 4 22. In addition, proskuneo, "make obeisance," occurs in Jth 10 23; 14 7; thaumdzo, "wonder," Sir 7 29, and aischunomai, "be ashamed," Bar 4 15. Reverend occurs in the OT in Ps 111 9, of the name of God (yare'), and in the Apoc in 2 Mace 15
Literature.—Moses Stuart, Comm. on Apocalypse; A\- ford, Gr Test., IV, "The Revelation"; S. Davidson, Inlro to the NT (3d ed), 176 flf: G. Salmon, Intro to the NT {2a ed), lects xiii, xiv: Elliott, Horae Apocalypticae, with
lit. there mentioned: Farrar, Early Days of Christianity, ch xxviii; RliUigan, Discu.^sions on the Apocalypse; H. Gunkel, Schopfung und Chaos; W. Bousset, Die Offenharung Johannis, and art. "Apocalypse" in EB, 1; C Anderson Scott, "Revelation" in Century Bible; J. Moffatt, Intro to Lit. of the NT (with notices of lit.)
12, "a man reverend [aidtmon, "modest"] in bearing," and in the NT RV has "reverent in demeanor" (hieroprepts) in Tit 2 3 and "reverend" in Phil 4 8m (semnds). E. J. Forrester
also "Revelation" in Expositor's Bible; Trench, Epp. to the Seven Churches; \V. M. Ramsay, Letters to the Seven Churches; H. B. Swete. The Apocalypse of St. John.
James Orr REVELLINGS, rev'el-ingz (k»(i.os, komos): The word is found both in AV and in RV in Wisd 14 23 (RV "revels," orgiastic heathen worship is in point); 2 Mace 6 4; Gal 5 21; 1 Pet 4 3. In Gal 5 21 it ia classed with fornication, uncleanness, lasciviousness, etc, as one of the works of the flesh. In 1 Pet 4 3 it is spoken of the Gentiles and is classed with drunkenness and carousings and such
REVILE, rS-vir. See Crimes; Punishments.
REVIVE, rS-viv', REVIVING, rS-vIv'ing: "To revive" is the trof iT^n , hayah, "to live," "cause to
live," used of restoration to life (Gen 45 27; Jgs 15 19, etc); of rebuilding (Neh 4 2); of restoration to well-being (Ps 85 6 [RV "quicken"]; 138 7; Isa 57 15; Hos 6 2; 14 7); of Jeh's gracious work for His people (Hab 3 2, "revive thy work in the midst of the years," etc); "reviving" is the tr of HTip , mihyah, "preservation," or "means of life"
like. In Rom 13 13 RVhas "reveUing" instead of AV "rioting," and in 2 Pet 2 13, "revel" replaces
"riot." Similarly in Am 6 7, "revelry" replaces "banquet." The obvious meaning of the word is excessive and boisterous intemperance and lustful indulgence. G. H. Gerberding
(E'zr 9 8.9). "Revive" occurs in the NT as the
tr of dva^dw, anazdo, "to live again" (Rom 7 9, and 14 9, AV "Christ both died, and rose, and revived," RV [omitting "and rose"] "Christ died and lived again," zdo). In 1 Mace 13 7 RV we have "And the spirit of the people revived," dm^onrvp^oi, anazopureo, "to
REVENGE, re-venj', REVENGER, rS-venj'er: The same Heb and Gr words are used to express the idea of "to avenge" and "to revenge" (Dj53, nakam, or derivative ; iKSiKiu, €MtA:eo, or derivative). In Eng. these words are synonymous in that they are both used to express the infliction of punishment upon the wrongdoer, but "to take revenge" rnay
stir or kindle up as a fire," the same word as in 2 Tim 1 6, RV "stir up the gift of God, which is in thee," m "Gr 'stir into flame.' "
In view of the frequent modern use of "revive" and "revival," it is wortliy of notice that it is to Timothy himself the exhortation is addressed. We too often merely pray for "revivals," forgetting that it is for us to "stir into flame" the gift of the Spirit which we have already received of God. It is ours from Him, but we let
also imply a spiteful, wrong or malignant spirit. In the latter case RV preserves "revenge" (cf Jer 20
10; Ezk 25 1.5; 25 17 is an anthropomorphism),
but, wherever it is synonymous with "avenge," this word is used (cf Nu 31 2.3; Ps 79 10; Nah 1 2; Jth 13 20; Rom 13 4; 2 Cor 7 11; 10 6 RV; AV has "revenge" in all these cases). In Dt 32 42, AV "revenge" is a wrong tr. Read with RV "from the head of the leaders of the enemy" or RVm "the
it lie dormant, as a slumbering ember merely.
W. L. Walker REWARD, re-word': In modern Eng. (except when influenced by the Bib. forms) a "reward" is something given in recognition of a good act. In EV, however, "reward" is used quite generally for anything given, and the term covers the recompense
hairy head of the enemy." Cf Avenge, Avenger; Blood; Goel. A. L. Bheslich
of evil (Ps 91 8), wages (1 Tim 5 18 AV), bribes (Mic 7 3), and gifts (Jer 40 5 AV). RV has
REVENUE, rev'S-nii: (1) DflSS, 'app'ihom,
specialized the meaning in a number of cases (Ps 94 2; Ezk 16 34; Jer 40 5, etc), but not sys-
"revenue or income" (Ezr 4 13AVJ; (2) HXinn,
t'bhu'ah, "increase," "revenue" (Prov 8 19; 15 6;
tematically.
Rezeph Rhodes THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2588
REZEPH, re'zef (32") , regeph; B, 'Pd4>ets, Rhd-
and only the fact of its existence and loss remains (Schrader, COT, I, 252, 257). With the death of Rezin the kingdom of Damascus and Syria came to an end.
pheis, 'Pa<t>€s, Rhdphes, A, r^v 'P(i<|>eO, tin Rhdpheth
[2 K 19 12], BQ'»8'P(i4)€9,XQo"P4<t>€s,
1. Forms of A, 'Pd<t>6is [Isa 37 12); Vulg Roseph the Name [2 K 19 12], Reseph [Isa 37 12]): One of the places referred to by Sennacherib's Rabshakeh when delivering that king's message to Hezekiah demanding the surrender of Jerus. The names which precede are Gozan and Haran; and "the children of Eden that were in Telassar" follows.
Rezin, Sons of: Mentioned among the Nethinim (Ezr 2 48), who returned to Jerus with Zerubbabel from captivity (of Neh 7 50). Literature.—Schrader, COT, as above; Driver, Authority, 99 ff.
T. NicoL REZON, re'zon (pTT, r'zm; 'Pa^wv, Rhdzon): Son of Eliadah, and a subject of Hadadezer, king of Zobah (1 K 11 23). The name appears to be given as TT'TH , hezyon; 'Afefc, Hazein (1 K 15 18; see Hezion), where he is the father of Tabrimmon, whose son Ben-hadad I is known through his league with Asa, king of Judah. When David conquered Zobah, Rezon renounced his allegiance to Hadadezer and became powerful as an independent chief, capturing Damascus and setting up as king. Along with Hadad, the noted Edomite patriot, he became a thorn in the side of Solomon, the one making himself obnoxious in the S., the other in the N., of the kingdom of Israel, both being animated with a bitter hatred of the common foe. It is said of Rezon that he "reigned over Syria" (1 K 11 25), and if the surmise adopted by many scholars is correct that he is the same as Hezion (1 K 15
It is now represented by Ru§afa, E. of Tipsah and N.E. of Hamath, and is regarded as the
'PTj(Td(pa, {Rhesdpha) of Ptolemy (v.l5).
2. Now It was for some time under Assyr doCalled minion, and appears in a geographical Rusafa list (2 R 53, 37a) preceded by Arrapha
(Arrapachitis) and Halahhu (Halah), and followed by Tamnunu, under the form of Ra9appa (elsewhere Rasapi). From the Eponyrn Canons, Ninip-kibsi-u?ur was,
it appears, prefect in 839 BC, Uras-eres from 804
to 775 BC, Sin-sallimanni in 747, and
3. Its Bel-emuranni in 737 BC. Judging Assyrian from their names, all these were Governors Assyrians, but a seemingly native governor, Abda'u (or Abda'i), possibly later than the foregoing, is mentioned in a list of officials (K. 9921). Yahutu was sanil (deputygovernor?) of Rezeph in 673 BC. Its mention in the Assyr geographical lists implies that Rezeph was an important trade-center in OT times.
18), then he was really the founder of the dynasty of Syrian kings so weU known in the history of this period of Israel; and the line would run: Rezon, Tabrimmon, Ben-hadad I, and Ben-hadad
T. G. Pinches REZIA, rg-zi'a. See Rizia.
II.
Literature.—Burney on 1 K 11 23 and 15 18 in Notes on Heb Text of Books of Kings; Winckler, Alttest. Untersuchungen, 60 fl.
REZIN, re'zin (T"?"]
, r'gin; 'Paao-o-civ, Rhaas-
T. NicoL RHEGITTM, re'ji-um: This city ('P^tioc, Rktgion [Acts 28 13], the modem Reggio di Calabria) was a town situated on the east side of the Sicilian Straits, about 6 miles S. of a point opposite Messana
s6n) : The last of the kings of Syria who reigned in Damascus (2 K 15 37; 16 5-10; Isa 7 1; 8 4-7). Along with Pekah, the son of Remaliah, who reigned 20 years over Israel in Samaria, he joined in the Syro-Ephraimitic war against Ahaz, the king of Judah. Together they laid siege to Jerus, but were unsuccessful in the effort to take it (2 K 16 5; Isa 7 1). It was to calm the fears, and to restore the fainting spirits of the men of Judah, that Isaiah was commissioned by the Lord to assure them that the schemes of "these two tails of smoking firebrands" (Isa 7 4) were destined to miscarry. It was then, too, that the sign was given of the virgin who should conceive, and bear a son, and should call his name Immanuel. Rezin had to content himself on this campaign to the S. with the capture of Elath from the men of Judah and its restoration to the men of Edom, from whom it had been taken and made a seaport by Solomon (2 K 18 6, where
(Messina). Originally a colony of Chalcidian Greeks, the place enjoyed great prosperity in the 5th cent. BC, but was captured and destroyed by Dionysius, tyrant of Syracuse, in 387 BC, when all the surviving inhabitants were sold into slavery (Diodorus xiv.106-8. 111, 112). The city never entirely recovered from this blow, although it was partially restored by the younger Dionysius. On the occasion of the invasion of Italy by Pjorhus, the people of Rhegium had recourse to an alliance with Rome (280 BC) and received 4,000 Campanian troops within their walls, who turned out to be very unruly guests. For, in imitation of a similar band of mercenaries across the strait in Messana, they massacred the male inhabitants and reduced the women to slavery (Polybius i.7; Orosius iv.3). They were not punished by the Romans until 270 BC, when the town was restored to those of its former inhabitants who still survived. The people of Rhegium were faithful to their alliance with Rome during the Second Punic War (Livy xxiii.30; xxiv.l; xxvi.l2; xxix.6). At the time of the Social War they were incorporated with the Rom state, Rhegium becoming a municipality (Cicero Verr. V.60; Pro Archia, 3).
it is agreed that "Syria" and "Syrians" should be read "Edom" and "Edomites," which in the Heb script are easy to be mistaken for one another, and are in fact often mistaken). Rezin, however, had a more formidable enemy to encounter on his return to Damascus. Ahaz, like kings of Judah before and after him, placed his reliance more on the arm of flesh than on the true King of his people, and appealed to Tiglath-pileser III, of Assyria, for help. Ahaz deliberately sacrificed the independence of his country in the terms of his offer of submission to the Assyrian: "I am thy servant and thy son" (2 K 16 7). Tiglath-pileser had already carried his arms to the W. and ravaged the northern border of Israel; and now he crossed the Euphrates and hastened to Damascus, slaying Rezin and carrying hh people captive to Kir (2 K 16 9). In the copious Annals of Tiglath-pileser, Rezin figures with the designation Rasunui.ni), but the tablet recording his death, found and read by Sir Henry Rawlinson, has been irrecoverably lost,
The ship in which Paul sailed from Melita to Puteoli encountered unfavorable winds after leaving Syracuse, and reached Rhegium by means of tacking. It waited at Rhegium a day for a south wind which bore it to Puteoli (Acts 28 13), about 180 miles distant, where it probably arrived in about 26 hours. George H. Allen
RHESA, re'sa ('Prio-d, Rhesd) : A son of Zerubbabel in the genealogy of Jesus according to St. Luke (Lk 3 27).
2589 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Rezeph Rhodes
• RHINOCEROS, rJ-nos'er-os: This word is found in AVm to Isa 34 7 ("rhinocerots") for DiTaSI, r'emlm, AV "unicorns," RV "wild-oxen," The word is quite inappropriate to the passage, which refers to the land of Edom. The one-horned rhinoceros, Rhinoceros unicornis, is confined to India. Other rhinoceroses are found in India and in equatorial Africa, but it is hardly to be presumed that these animals were meant by the Heb writers. See Unicorn.
really_ great period of the island's history begins. The inhabitants bravely defended their capital against Demetrius Poliorcetes in 304 BC—the same Demetrius who two years before had won a naval victory and had coins stamped with a "Victory" that is the counterpart of the "Winged Vic-
_ RHODA, ro'da ('P68ti, Rhdde, "rose"); A maid in the house of Mary the mother of John Mark. She came to answer when Peter knocked at Mary's door after his miraculous release from prison. On recognizing his voice, she so forgot herself with joy that she neglected to open the door, but ran in to tell the others the glad news. They would not believe her, thinking she was mad; and when she persisted in her statement they said it must be his angel. The Jewish belief was that each man had a guardian angel assigned to him. Peter continued knocking, and was ultimately admitted (Acts 12 12 ff).
Coin of Rhodes.
tory" which commands the unbounded admiration of the modern world—and extended their dominion over a strip of the Carian coast, as well as over several of the neighboring islands, and for the first time in the history of the world established an international maritime and commercial law. The arts and sciences now began to flourish in the fair island in the southeastern Aegean. Aeschines, the famous orator of Athens, fled to Rhodes after his defeat by Demosthenes, and founded a school of oratory, which was attended by many Romans. Rhodes became the faithful ally of Rome after the defeat of Antiochus in 189 BC. As a reward for her loyalty she received Caria. In 168, however, only a small portion of this territory remained under Rhodian sway (Peraea, or the Chersonesus). In 42 BC the island was devastated by Cassius. Later it was made a part of the Rom province of Asia (44 AD). Strabo says that he knows no city so splendid in harbor, walls and streets. When the Rom power declined, Rhodes fell into the hands of Caliph Moawijah, but later was taken by the Greeks, from whom at a later date the Genoese wrested the island. In 1249 John Cantacuzenus attempted to recover Rhodes, but in vain. Finally, however, success crowned the efforts of the Greeks under Theodores Protosebastos. In 1310 the Knights of St. John, who had been driven from Pal, made Rhodes their home. After the subjugation of the island by Sultan Soliman in 1522 the Knights of St. John removed to Malta, and Rhodes has remained uninterruptedly a possession of the Sublime Porte down to the recent war between Turkey and the Balkan allies, forming, with the other islands, the province of the "Islands of the White Sea" (Archipelago). It has a Christian governor whose seat, though mostly at Rhodes, is sometimes at Chios. The population of the island has greatly diminished by emigration. In 1890 the total number of inhabitants was 30,000 (20,000 Greeks, 7,000 Mohammedans, 1,.500 Jews). The chief products of Rhodes are wheat, oil, wine, figs and tropical fruits. A very important industry is the exportation of sponges. The purity of the air and the mildness of the climate make Rhodes a most delightful place to live in during the fall, winter and early spring. The city, built in the shape of an amphitheater, has a magnificent view toward the sea. It contains several churches made out of old mosques. The once famous harbor is now almost
S. F. Hunter
_ RHODES, rodz ('PoSos, Rhddos) : An island (and city) in the Aegean Sea, W. of Caria, rough and rocky in parts, but well watered and productive, though at present not extensively cultivated. Almost one-third of the island is now covered with trees in spite of earlier deforestation. The highest mountains attain an altitude of nearly 4,000 ft. The older names were Ophiusa, Asteria, Trinacria, Corymbia. The capital in antiquity was Rhodes, at the northeastern extremity, a strongly fortified city provided with a double harbor. Near the entrance of the harbor stood one of the seven wonders of the ancient world—a colossal laronze statue dedicated to Helios. This colossus, made by Chares about 290 BC, at a cost of 300 talents ($300,000), towered to the height of 104 ft.
In the popular mind—both before and after Shakespeare represented Caesar as bestriding the world like a colossus—this gigantic figure is conceived as an image of a human being of monstrous size with legs spread wide apart, at the entrance of the inner harbor, so huge that the largest ship with sails spread could move in under it; but the account on which this conception is based seems to have no foundation.
The statue was destroyed in 223 BO by an earthquake. It was restored by the Romans. In 672 AD the Saracens sold the ruins to a Jew. The quantity of metal was so great that it would fill the cars of a modern freight train (900 camel loadsj
The most ancient cities of Rhodes were lalysus, Ochyroma, and Lindus. The oldest inhabitants were immigrants from Crete. Later came the Carians. But no real advance in civilization was made before the immigration of the Dorians under Tlepolemus, one of the Heraclidae, and (after the Trojan war) Aethaemanes. Lindus, lalysus and Camirus formed with Cos, Cnidus and Halicarnassus the so-called Dorian Hexapolis (Six Cities), the center of which was the temple of the Triopian Apollo on the coast of Caria. Rhodes now founded many colonies—in Spain (Rhode), in Italy (Parthenope, Salapia, Sirus, Sybaris), in Sicily (Gela),
in Asia Minor (Soli), in Cilicia (Gagae), and in Lycia (Corydalla). The island attained no po-
litical greatness until the three chief cities formed a confederation and founded the new capital (Rhodes) in 408 BC. In the beginning of the Peloponnesian war, Rhodes sided with the Athe-
filled with sand. The inhabitants number nearly 12,000 (all Turks and Jews). Rhodes is mentioned in the NT only as a point where Paul touched on his voyage southward from the Hellespont to Caesarea (Acts 21 1); but in 1 Mace 15 23 we are informed that it was one of the states to which the Romans sent letters in behalf of the Jews.
nians, but, after 19 years of loyalty to Athens, went over to the Spartans (412 BC). In 394, when Conon appeared with his fleet before the city, the
island fell into the hands of the Athenians again. A garrison was stationed at Rhodes by Alexander the Great. After his death this garrison was driven out by the Rhodians. It is at this time that the
Rhodocus Righteousness THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2590
Literature.—Berg, Die Insel Rhodes (Braunschweig, 1860-62): Schneiderwirth, Geschichte der Insel Rhodes (Heiligenstadt. 1868) : Guerin. L'tle de Rhodes, 2d ed. Paris, 1880; Bihotti and Cottrel, L'lle de Rhodes (Paris, 1881); Torr, Rhodes in Ancient Times (Cambridge, 1885) and Rhodes in Modern Times (1887).
while the Bab army from the N. was equally fortunate in the rich plains extending to Hamath and the Euphrates. Lebanon, close by, with its forests,
its hunting grounds and its snows, ministered to the needs and luxuries of the leaders. Riblah commanded the great trade and war route between Egypt and Mesopotamia, and, besides, it was at the dividing-point of many minor routes. It was in a position to attack with facility Phoenicia, Damascus or Pal, or to defend itself against attack from those places, while a few miles to the S. the moun-
J. E. Harry RHODOCUS, rod'B-kus ("PoSokos, Rhddokos): A Jewish traitor who disclosed the plans of Judas to Antioohus (Eupator) (2 Mace 13 21) 162 BC. Of his fate nothing more is known.
RIB (ybar, gela\ nybs, gaVah; Aram, yb^
tains on each side close in forming a pass where a mighty host might easily be resisted by a few. In every way Riblah was the strategical point between North and South Syria. Riblah should probably be read for Diblah in Ezk 6 14, while in Nu 34 11
^d.la'): The Heb words designate the "side," "flank," thence the "ribs." They are found thus
tr"* only in connection with the creation of Eve: "He [Jeh] took one of his [Adam's] ribs, and closed up the flesh instead thereof: and the rib, which Jeh God had taken from the man, made he [m "builded he into"] a woman" (Gen 2 21.22). The Aram, word is only found in Dnl 7 5.
it does not really appear. See (2).
(2) A place named as on the ideal eastern boundary of Israel in Nu 34 11, but omitted in Ezk 47 15-18. The MT reads "Hariblah"; but the LXX probably preserves the true vocalization, according to which we should tr "to Harbel." It is said to be to the east of 'Ain, and that, as the designation of a district, can only mean Merj 'Ayun, so that we should seek it in the neighborhood of Hermon, one of whose spurs Furrer found to be named Jebel
Twice the RV uses the word "rib" in a figurative sense of two beams or rafters built into the ark of the covenant and the altar of incense, on which the golden rings were fastened, which served to carry ark and altar by means of staves (Ex 30 4; 37 27). A curious mistr has crept into AV, which here follows Jewish commentators or etymologists, in four passages in 2 S (2 23; 3 27; 4 6; 20 10), where the "fifth rib" is mentioned as the place of the body under which spears or swords are thrust, so as to cause lethal wounds. The Heb word homesh, which indeed means "fifth," is here a noun, derived from a root meaning "to be staunch,"
'Arbel. W. M. Christie
RICHES, rich'ez, rich'iz: Used to_ render the
following Heb and Gr words: (1) ^Osher, which should, perhaps, be considered the most general word, as it is the most often used (Gen 31 16; Eccl 4 8; Jer 9 23). It looks at riches simply as
"stalwart," "stout," "fleshy," "obese" (of llJian
, hamush, "armed," "equipped soldier"; Arab,
riches, without regard to any particular feature. Alongside this would go the Gr ttXoCtos, ploiitos (Mt 13 22; Eph 2 7). (2) Hosen (Prov 27 24; Jer 20 5), n'khwjim and r'khush (Gen 36 7; Dnl 11 13.24 AV) look at riches as things accumu-
ij ' I < I _ el khamls [el hamis], "the army," which,
however, Arab, lexicographers explain as meaning "fivefold," viz. vanguard, right and left wing, center and rear guard). The word is to be tr** "abdomen," "belly." RV renders correctly "into the body." H. L. E. Luering
lated, collected, amassed. (3) Hon looks upon riches as earnings, the fruit of toil (Ps 119 14; Prov 8 18; Ezk 27 27). (4) ffomo/i regards riches
in the aspect of being much, this coming from the original idea of noise, through the idea of a multitude as making the noise, the idea of many, or much, being in multitude (Ps 37 16 AV). (5) Hayil regards riches as power (Ps 62 10; Isa 8 4; 10 14). (6) Yilhrah means "running over," and so presents riches as abundance (Jer 48 36 AV). Along with this may be placed
RIBAI, rl'ba-I, ri'bl C2^-\ , rlbhay; LXX 'Ptipd,
Rheihd, with variants): A Benjamite, the father of Ittai (q.v.), one of David's "mighty men" (2 S 23 29 11 1 Ch 11 31).
RIBBAND, rib'and, rib'an (b"'nE
, pathil [Nu 16 38 AV]). See Colob, (2) ; Cord, (4).
s/iu"', which has the idea of breadth, and so of abundance (Job 36 19 AV). (7) Kinyan regards riches as a creation, something made (Ps 104 24; cf m)
RIBLAH, rib'la (nban , Hhhlah; "P€p\a9d, Rhe-
hlathd, with variants)
(1) Riblah in the land of Hamath first appears in history in 608 BC. Here Pharaoh-necoh, after defeating Josiah at Megiddo and destroying Kady-
; (8) x/''7Ma {ehrima) looks at riches as useful (Mk 10 23 f 1). Like the NT, the Apoo uses only ploutos and chrema.
Material riches are regarded by the Scriptures as neither good nor bad in themselves, but only according as they are properly or improperly used. They are transitory (Prov 27 24) ; they are not to be trusted in (Mk 10 23; Lk 18 24; 1 Tim 6 17); they are not to be gloried in (Jer 9 23); the heart is not to be set on them (Ps 62 10) ; but thev are made bj' God (Ps 104 24), and come from God (1 Ch 29 12); and they are the crown of the wise (Prov 14 24). Material riches are used to body forth for us the most precious and glorious
tis or Kadesh on the Orontes, fixed his headquarters, and while in camp he deposed Jehoahaz and cast him into chains, fixed the tribute of Judah, and appointed Jehoiakim king (2 K 23 31-35). In 588 BC Nebuchadnezzar, at war with Egypt and the Syrian states, also established his headquarters at Riblah, and from it he directed the sub.jugation of Jerus. When it fell, Zedekiah was carried prisoner to Riblah, and there, after his sons and his nobles had been slain in his presence, his eyes were put out, and he was taken as a prisoner to Babylon
(2 K 25 6.20; Jer 39 5-7; 52 8-11). Riblah then disappears from history, but the site exists today in the village of Ribleh, 35 miles N.E. of Baalbek, and the situation is the finest that could have been chosen by the Egyp or Bab kings for their headquarters in Syria. An army camped there had abundance of water in the control of the copious springs that go to form the Orontes. The Egyptians coming from the S. had behind them the command of the rich corn and forage lands of Coele-Syria,
realities of the spiritual realm. See, e.g., Rom 9 23; 11 33; Eph 2 7; Phil 4 19; Col 1 27. Ct Mammon; Treasure; Wealth. E. J. Forrester
RID, rid, RIDDANCE, rid'ans: "Rid" originally meant "rescue" (AV Gen 37 22; Ex 6 6; Ps 82
4; 144 7.11), whence the meaning "remove" or "clean out" (Lev 26 6 AV, with "riddance" in Lev 23 22; Zcph 1 18). The word occurs in ARV and
in ERV in Ex 6 6.
2591 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Rhodocus Righteousness
RIDDLE, rid"l {T^-pTl , hulhah; atvivjia, alnigma). See Games.
ceptions of what is right differ by vast distances from the conceptions of the earlier Hebrews, but the intentions of the first worshippers are as discernible as are those of the doers of righteousness in the present day.
RIE, ri (AV, Ex 9 32; Isa 28 25). See Spelt.
RIGHT, rit (lip";, yashar, 'OSllJ'JS , mishpat; SUaios, dikaios, (i9i<i, euthtls): Many Heb words are tr'' "right," with different shades of meaning. Of these the two noted are the most important: yashar, with the sense of being straight, direct, as "right in the sight" of Jeh (Ex 15 26; Dt 12 25
There seems but little reason to doubt that the content of the idea of righteousness was determined
in the first instance by the customs
2. Social of social groups. There are some, of Customs course, who would have us believe that and Rightwhat we experience as inner moral eousness sanction is nothing but the fear of consequences which come through disobeying the will of the social group, or the feeling of pleasure which results as we know we have acted
etc), in one's own eyes (.Jgs 17 6), "right words (Job 6 25 AV, i/osher), "right paths" (Prov 4 11 AV); and mishpat, "judgment," "cause," etc, a forensic term, as "Shall not the Judge of all the earth do right?" (Gen 18 25). In Job 34 17, RV has "justice" (ver6, "right"), etc. Thewovds gedhek, Q'dhakah, ordinarily tr** "righteousness," are in a few cases rendered "right" (2 S 19 28; Neh 2 20; Ps 9 4; 17 1; 119 75; Ezk 18 5, etc). In the NT the chief word is dikaios, primarily "even," "equal" (Mt 20 4; Lk 12 57, etc); more generally the word is rendered "just" and "righteous." Eulhus, used by LXX for yashar (1 S 12 2.3; Hos 14 9), occurs a few times (Acts 8 21; 13 10; 2 Pet 2 15); so orthos, "straight," "upright" (Lk 10 28). "Right-hand" or "side" represents Heb ydmln and kindred forms (Gen 48 13.14.17; Ex 15 6, etc); the Gr, in this sense, is dexios (Mt 6 3; 20 21,
in accordance with the social demands. At least some thinkers would have us beheve that this is all there was in moral feeling in the beginning. If a social group was to survive it must lay upon its individual members the heaviest exactions. Back of the performance of rehgious rites was the fear of the group that the god of the group would be displeased if certain honors were not rendered to him. Merely to escape the penalties of an angry deity the group demanded ceremonial religious observances. From the basis of fear thus wrought into the individuals of the group have come aU our loftier movements toward righteousness.
It is not necessary to deny the measure of truth there may be in this account. To point out its inadequacy, however, a better statement would be that from the beginning the social group utihzed the native moral feeling of the individual for the defence of the group. The moral feeling, by which we mean a sense of the difference between right and wrong, would seem to be a part of the native furnishing of the mind. It is very likely that in the beginning this moral feeling was directed toward the performance of the rites which the group looked upon as important (see Alms) . As we read the earlier parts of the OT we are struck by the fact that much of the early Heb moral-
etc).
RV, among other changes, has "right" for AV "judgment" in Job 27 2; 34 5, and for "right" in AV substitutes "straight" in Ezr 8 21, "skilful"
in Eccl 4 4, m "successful," etc. In Jn 1 12 RV reads, "the right to become children of God" for AV "the power" {exousia); in Mt 20 7.15 "right"
is omitted, with the larger part of the verse. In 2 Tim 2 15 "rightly dividing" (orthotomeo) is changed
to "handling aright," with m "holding a straight course in the word of truth. Or, rightly dividing the word of truth." W. L. Walker
ity was of this group kind. The righteous man was the man who performed the rites which had been handed down from the beginning (Dt 6 25). The meaning of some of these rites is lost in obscurity, but from a very early period the characteristic of Heb righteousness is that it moves in the direction
RIGHTEOUSNESS, ri'chus-nes (p'^lt , gaddlk,
adj., "righteous," or occasionally "just"; p"]3?,
Qedhek, noun, occasionally = "righteousne.ss," occa-
sionally ="justice"; SCKatos, dikaios, adj., SiKaioo-vvT),
dikaiosune, noun, from SCkt), dike, whose first mean-
ing seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be"
of what we should call today the enlargement of humanity. There seemed to be at work, not merely the forces which make for the preservation of the group, not merely the desire to please the God of the Hebrews for the sake of the material favors which He might render the Hebrews, but the factors which make for the betterment of humanity as such. As we examine the laws of the Hebrews, even at so
[Thayer]):
1. Double Aspect of Righteou.snes.s : Changing and Permanent 2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of IPower 4. Righteousness as Inner
late a time as the completion of the formal Codes, we are indeed struck by traces of primitive survivals
5. Righteousness as Social ... ^ 6. Righteousness as Expanding m Content with Growth
in Ideals of Human Worth Literature
(Nu 5 11-31). There are some injunctions whose purpose we cannot weU understand. But, on the other hand, the vast mass of the legislation had to do with really human considerations. There are rules concerning sanitation (Lev 13), both as it touches the life of the group and of the individual; laws whose mastery begets emphasis, not merely upon external consequences, but upon the inner result in the life of the individual (Ps 51 3); and prohibitions which would indicate that morality, at least in its plainer decencies, had come to be valued on its own account. If we were to seek for some clue to the development of the moral life of the Hebrews we might well find it in this emphasis upon the growing demands of human hfe as such. A suggestive writer has pointed out that the apparently meaningless commandment, "Thou shalt not
In Christian thought the idea of righteousness
contains both a permanent and a changing element.
The fixed element is the will to do
1. Double right; the changing factor is the Aspect of conception of what may be right at Righteousdifferent times and under different cir-
ness cumstances. Throughout the entire
course of Christian revelation we dis-
cern the emphasis on the first factor. To be sure,
in the days of later Pharisaism righteousness came
to be so much a matter of externals that the inner
intent was often lost sight of altogether (Mt 23 23)
but, on the whole and in the main. Christian thought
in all ages has recognized as the central element in
righteousness the intention to be and do right.
boil a kid in its mother's milk" (Ex 23 19), has back of it a real human purpose, that there are some
This common spirit binds together the first wor-
shippers of God and the latest. Present-day con-
Righteousness Rimmon THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2592
(ch 53). The sufferings of the good man and of God for those who do not in themselves deserve such sufferings (for them) are a mark of a stiU higher righteousness (see Hosea, Book of). The movement of the Scriptures is all the way from the thought of a God who gives battle for the right to the thought of a God who receives in Himself the heaviest shocks of that battle that others may have opportunity for moral hfe.
things which in themselves are revolting apart from any external consequences (see also Lev 18). An index of the growth of the moral Life of the people is to be found in the changing conception
of the character of God. We need not
3. Changing enter into the question as to just where Conception on the moral plane the idea of the God of Charof the Hebrews started, but from the acter of very beginning we see clearly that the God Hebrews beheved in their God as one passionately devoted to the right (Gen 18 25). It may well be that at the start the God of the Hebrews was largely a God of War, but
These various hnes of moral development come, of course, to their crown in the NT in the life and death of Christ as set before us in the Gospels and interpreted by the apostles. Jesus stated certain moral axioms so clearly that the world never will escape their power. He said some things once and for all, and He did some things once and for all; that is to say, in His life and death He set on high the righteousness of God as at once moral obhgation and self-sacrificing love (Jn 3 16) and with such effectiveness that the world has not escaped and cannot escape this righteous influence
it is to be noticed that His enmity was against the peoples who had Httle regard for the larger human considerations. It has often been pointed out that one proof of the inspiration of the Scriptures is to be found in their moral superiority to the Scriptures of the peoples around about the Hebrews. If the Heb writers used material which was common property of Chaldaeans, Babylonians, and other peoples, they nevertheless used these materials with a moral difference. They breathed into them a moral life which forever separates them from the Scriptures of other peoples. The marvel also of Heb history is that in the midst of revoltingly immoral surroundings the Hebrews grew to such ideals of human worth. The source of these ideals is to be found in their thought of God. Of course, in moral progress there is a reciprocal effect; the thought of God affects the thought of human hfe and the thought of human hfe affects the thought of God; but the Hebrews no sooner came to a fresh moral insight than they made their moral discovery a part of the character of God. From the beginning, we repeat, the God of the Hebrews was a God directed in His moral wrath against all manner of abominations, aberrations and abnormalities. The purpose of God, according to the Hebrews, was to make a people "separated" in the sense that they were to be free from anything which would detract from a fuU moral hfe (Lev 20 22). We can trace the more important steps in the growth of the Heb ideal. First, there was an increasingly clear discernment that certain things are to be ruled out at once as immoral. The primitive decencies upon which individual and social life depended were discerned at an early period (cf passages in Lev cited above). Along with this it must be admitted there was a slower approach to some ideals which we today consider important, the ideals of the marriage relations for example (Dt 24 1.2). Then there was a growing sense of what constitutes moral obhgation in the discharge of responsibilities upon the part of men toward their fellows (Isa 5 8.2.3). There was increasing reahzation also of what God, as a moral Being, is obhgated to do. The hope of salvation of nations and individuals rests at once upon the righteousness of God.
(Jn 12 32). Moreover, the course of apostohc and subsequent history has shown that Christ put a winning and compeUing power into the idea of righteousness that it would otherwise have lacked (Rom 8 31. .32). The ideas at work throughout the course of Heb and Christian history are, of course, at work today.
Christianity deepens the sense of obli-
4. Rightgation to do right. It makes the moral eousness spirit essential. Then it utihzes every as Inner force working for the increase of human happiness to set on high the meaning of righteousness. Jesus spoke of Himself as "hfe," and declared that He came that men might have
life and have it more abundantly (Jn 10 10). The keeping of the commandments plays, of course, a large part in the unfolding of the life of the righteous Christian, but the keeping of the commandments is not to be conceived of in artificial or mechanical fashion (Lk 10 25-37). With the passage of the centuries some commandments once conceived of as essential drop into the secondary place, and other commandments take the controlling position. In Christian development increasing place is given for certain swift insights of the moral spirit. We believe that some things are righteous because they at once appeal to us as righteous. Again, some other things seem righteous because their consequences are beneficial, both for society and for the individual. Whatever makes for the largest life
is in the direction of righteousness. In interpreting
life, however, we must remember the essentially Christian conception that man does not hve through outer consequences alone. In all thought of consequences the chief place has to be given to inner consequences. By the surrender of outward happiness and outward success a man may attain inner success. The spirit of the cross is still the path to the highest righteousness.
By the time of Isaiah the righteousness of God has come to include the obligations of power (Isa 63 1). God will save His people, not merely because He has promised to save them, but because He must save them (42 6). The must is moral. If the people of Israel show themselves unworthy, God must punish them; but if a remnant, even a small remnant, show themselves faithful, God must show His favor toward them. Moral worth is not conceived of as something that is to be paid for by external rewards, but if God is moral He must not treat the righteous and the unrighteous ahke. This conception of what God must do as an obligated Being influences profoundly the Heb interpretation of the entire course of history (10 20.21).
The distinctive note in emphasis upon righteousness in our own day is the stress laid upon social service. This does not mean that 6. RightChristianity is to lose sight of the eousness worth of the individual in himself. as Social We have come pretty clearly to see that the individual^ is the only moral end in himself. Righteousness is to have as its aim the upbuilding of individual lives. The commandments of the righteous life are not for the sake of society as a thing in itself. Society is nothing apart from the individuals that compose it; but we are coming to see that individuals have larger relationships than we had once imagined and greater responsibilities than we had dreamed of. The influence of the individual touches others at more points than we had formerly realized. We have at times con-
l^pon this ideal of moral obligation there grows later the thought of the virtue of vicarious suffering
2593 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Righteousness Rmiinon
demned the system of things as being responsible for much human misciy which we now see can be traced to the agency of individuals. The employer, the day-laborer, the professional man, the pubUc servant, all these have large responsibilities for the life of those around. The unrighteous individual has a power of contaminating other individuals, and his deadliness we have just begun to understand. All this is receiving new emphasis in our present-day preaching of righteousness. While our social relations are not ends in themselves, they are mighty means for reaching individuals in large numbers. The Christian conception of redeemed humanity
tianity best always have insisted that to the fullest degree the present world must be redeemed by the life-giving forces of Christianity. We still insist that all idea of earthly righteousness takes its start from heavenly righteousness, or, rather, that the righteousness of man is to be based upon his conception of the righteousness of God. Present-day thinking concerns itself largely with the idea of the Immanence of God. God is in this present world. This does not mean that there may not be other worlds, or are not other worlds, and that God is not also in those worlds; but the immediate revelation of God to us is in our present world. Our present world then must be the sphere in which the righteousness of God and of man is to be set forth. God is conscience, and God is love. The present sphere is to be used for the manifestation of His holy love. The chief channel through which that holy love is to manifest itself is the conscience and love of the Christian believer. But even these terms are not to be used in the abstract. There is an abstract conscientiousness which leads to barren living: the life gets out of touch with things that are real. There is an experience of love which exhausts itself in well-wishing. Both conscience and love are to be kept close to the earth by emphasis upon the actual reaUties of the world in which we
is not that of society as an organism existing on its own account, but that of individuals knit very closely together in their social relationships and touching one another for good in these relationships
(1 Cor 1 2; Rev 7 9.10). If we were to try to point out the line in which the Christian doctrine of righteousness is to move more and more through the years, we should have to emphasize this element of obligation to society. This does not mean that a new gospel is to supersede the old or even place itself alongside the old. It does mean that the righteousness of God and the teaching of Christ and the cross, which are as ever the center of Christianity, are to find fresh force in the thought of the righteousness of the Christian as binding itself, not merely by commandments to do the will of God in society, but by the inner spirit to Kve the hfe of God out into society.
live.
Literature.—G. B. Stevens, The Christian Doctrine of Salvation; A. E. Garvie, Handbook of Christian Apologetics; Borden P. Bowne, Principles of Ethics; Newman Smyth, Christian Ethics; A. B. Bruce, The Kinadom of God; W. N. Clarke. The Ideal of Jesus; H. C. King, The Ethics of Jesus.
In all our thought of righteousness it must be borne in mind that there is nothing in Christian revelation which will teU us what
FhANCIS J. McCoNNELL RIMMON, rim'on:
6. Expandrighteousness calls for in every particuing in lar circumstance. The differences beContent tween earlier and later practical standards of conduct and the differences between differing standards in different circumstances have led to much confusion in the realm of Christian thinking. We can keep our bearing, however, by remembering the double element in righteousness which we mentioned in the beginning; on the one hand, the wiU to do right, and, on the other, the difficulty of determining in a particular circumstance just what the right is. The larger Christian conceptions always have an element of
(1) The rock Rimmon CJI^T •''^? > je^a' rimmon;
ij iriTpa. 'Fep.fi.wf, he pelra Rhemmdn): The place of refuge of the 600 surviving Benjamites of Gibeah
{Jeba') who "turned and fled toward the wilderness unto the rock of Rimmon, and abode in the rock of Rimmon four months" (Jgs 20 4.5.47; 21 1.3). Robinson's identification (RB, I, 440) has been very generally accepted. He found a conical and very prominent hill some 6 miles N.N.E. of Jeba^ upon which stands a village called Bummon. This
site was known to Eusebius and Jerome {OS 146 6; 287 98), who describe it as 15 Rom miles from Jerus. Another view, which would locate the place of refuge of the Benjamites in the Mugharet el jai, a large cavern on the south of the Wddy Suweinit, near Jeba', is strongly advocated by R.awnsley and Birch (see PEF, III, 1.37-48). The latter connects
fluidity, or, rather, an element of expansiveness. For example, it is clearly a Christian obhgation to
treat all men with a spirit of good will or with a
spirit of Christian love. But what does love call
for in a particular case? We can only answer the question by saying that love seeks for whatever is
this again with 1 S 14 2, where Saul, accompanied by his 600, "abode in the uttermost part of Gibeah" under the pomegranate tree (Rimmon).
best, both for him who receives and for him who
gives. This may lead to one course of conduct in one situation and to quite a different course in
(2) CiTS"!, rimmon; 'Epemxiiv, Eremmon, or 'Pf/"-
another. We must, however, keep before us always
IJ.ii6, RhemmolK): A city in the Negeb, near the border of Edom, ascribed to Judah (Josh 15 32) and to Simeon (19 7; 1 Ch 4 32, AV "Remmon"). In Zee 14 10 it is mentioned as the extreme S. of Judah—"from Geba to Rimmon, S. of Jerus." In the earlier references Rimmon occurs in close association with 'Ain (a spring), and in Neh 11 29, what is apparently the same place, 'Aira Rimmon, is called En-rimmon (q.v.).
the aim of the largest hfe for all persons whom we can reach. Christian righteousness today is even more insistent upon material things, such as sani-
tary arrangements, than was the Code of Moses. The obligation to use the latest knowledge for the
hygienic welfare is just as binding now as then, but
^ Mate-
"the latest knowledge" is a changing term.
rial progress, education, spiritual instruction, are
all influences which really make for full life.
(3) CiiBT, rimmon [Josh 19 13], nsia"! , rimmonah, in some Heb MSS HD'Q^ , dimn&h [see DiM-
Not only is present-day righteousness social and
growing; it is also concerned, to a large degree, with
nah] [Josh 21 35], and i:'lBn , 'nminono [1 Ch 6 77])
the thought of the world which now is. Righteous-
In AV we have "Remmon-methoar" in Josh 19 13, but RV translates the latter as "which stretcheth." This was a city on the border of Zebulun (Josh 19
ness has too often been conceived of merely as the means of preparing for the life of some future Kingdom of Heaven. Present-day emphasis has not
13) allotted to the Levites (Josh 21 35, "Dimnah";
ceased to think of the hfe beyond this, but the life beyond this can best be met and faced by those who have been in the full sense righteous in the life that now is. There is here no break in true Christian
1 Ch 6 77). The site is now the little village of Rummaneh on a low ridge S. of the western end of the marshy plain el Battauf in Galilee; there are many rock-cut tombs and cisterns. It is about 4 miles
continuity. The seers who have understood Chris-
Rimtnon Robbers of Temples THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2594
trinsic value, or both, rings were used as gifts for sacred purposes from both men and women: "brooches, and ear-rings, and signet-rings" (m "noserings") (Ex 35 22); "bracelets, rings [ARV "signet-
N. of el Mesh-hed, usually considered to be the site of Gath-hepher. See PEF, I, 363, Sh VI. E. W. G. Mastbrman RIMMON ("IBT , rimmon, "pomegranate"; see RiMMON-PEREZ) :
rings"], ear-rings" (Nu 31 50 AV). nriin, kotham,
(1) A SjTian god. Naaman the Syrian leper after being cured is troubled over the fact that he will still have to bow down in the house of the Syrian god, Rimmon, when his master goes into the house to worship leaning on his hand (2 K 5 18). Elisha answers him ambiguously: "Go in peace." Judging from Naaman's position and this incident, R. must have been one of the leading gods of the Syrians worshipped in Damascus. He has been identified with Rammanu, the Assyr god of wind, rain and storm. The name appears in the Syrian personal names Hadadrimmon and TabEiMMON (q.v.) and its meaning is dubious (ramdmu, "to thunder" [?])
"signet," mentioned in Gen 38 18.25; Ex 28 11. 21.36; Ex 39 6.14.30; Jer 22 24; Hag 2 23, etc, was probably usually a seal ring, but in Gen 38 and elsewhere the seal may have been swung on wire, and suspended by a cord from the neck. It was not only an identification, but served as a stamp for signature. bib5
, galll, "circle" (cf "Galilee," "Circle" of the Gentiles), rendered "ring" in Est 1 6; Cant 5 14, may rather mean "cylinder" or "rod" of metal. Earring (q.v.) in AV
is from totally different words : D.J5 , nezem, whose etymology is unknown, 5''?^, 'dghll, "round," or
TlJnb , lahash, "amulet"; so rV. The "rings" of the wheels in Ezk 1 18 (AV) are 33 , gabh, "curved," and mean "rims" (ARV), "felloes." Egyptians esp. wore a great profusion of rings, principally of silver or gold, engraved with scarabaei, or other devices. In the NT the ring, Sa/criiXios, daktulios, "fingerring," is a token of means, position, standing: "put a ring on his hand" (Lk 15 22). Perhaps also it included the right to give orders in his father's name.
(2) A Benjamite of Beeroth, whose sons Baanah and Rechab assassinated Ish-bosheth (2 S 4 2.5.9).
Nathan Isaacs RIMMON-PEREZ, r.-pe'rez (flS f^l, rimmon -pereg; AV Rimmon-parez) : A desert camp of the Israelites (Nu 33 19 f), unidentified. Gesenius translates rimmon as "pomegranate," the place deriving its name from the abundance of pomegranates. But Conder derives it from rdmam, "to be high," and translates it "cloven height." See Wanderings of Israel.
To be x/'i«'"<'5a«:Ti5\ios, chrusodakliUios, "goldenringed," perhaps with more than one, indicated wealth and social rank: "a man with a gold ring" (Jas 2 2). See also Earring; Signet; Seal.
RIMMON, ROCK OF. See Rimmon, (1). RIMMONAH, rim-mo'na, RIMMONO, rimmo'no. See Rimmon, (3).
Philip Wendell Crannell RINGLEADER, ring'led-er: In Acts 24 5 the tr of TT/jwToo-rdTT/s, protosldtes, "one who stands first." Not an opprobrious word in the Gr.
RINGSTREAKED, ring'strekt (AV and ERV ringstraked) : Gen 30 35.39.40; 31 8 (6Js).10.12 for ~py , 'akodh. In the context of 30 35, etc, 'akodh certainly denotes defective coloring of some sort, but the exact meaning of the word is uncertain. The tr "ringstreaked" ("marked with circular bands") comes from connecting the word with the V kd, "to bind" (Gen 22 9), but this connection is dubious.
RING (AS Hring, "ring"): The word renders (ARV) two Heb words (in AV and ERV three) and two Gr words. T\V'3.'g
, tabba'ath, the principal Heb word, is from 75^ , labha', "sink," either because the ring is something "cast" or molded, or, more prob-
RINNAH, rin'a (n|"l, rimiah, "praise to God"; LXX B, 'Avd, And, A, 'Pavviov, Rhannon): A Judahite, according to MT a son of Shimon (1 Ch 4 20). But LXX makes him a son of Hanan (B, Phand, A, Andn) by reading "ben" in the next name (Ben-hanan) as "son of."
RIOT, ri'ut: Properly, "unrestrained behavior" of any sort, but in modern Eng. usually connoting mob action, although such phrases as a "riotous banquet" are still in common use. AV uses the word in the first sense, and it is retained by RV in Lk 15 13; Tit 16; 1 Pet 4 4 for a<T<l>Tw, asotos, dauiTla, asotia, "having no hope of safety," "profligate." In Prov 23 20; 28 7 RV has preferred "gluttonous," "glutton," in Rom 13 13, "revelling " and in 2 Pet 2 13, "revel." Burton Scott Easton RIPHATH, ri'fath (ns^l , riphath): A son of Gomer, the eldest son of Japhet (Gen 10 3; 1 Ch 1 6, where MT and RV read Diphath [q.v.]). Jos (Ant, I, vi, 1) identifies the Ripheans with the Paphlagonians, through whose country on the Black Sea ran the river "Rhebas" (Pliny, NH, vi.4).
Egyptiau Signet Rings and Impressions Made
from Them.
ably, since the principal use of the ring was as a seal, because it "sank" into the wax or clay that received the impression. In Ex, tabba'ath, "ring," is a detail of furniture or equipment, as the rings of the ark through which the staves were thrust (Ex 25 12, etc), rings for curtains, in the high priest's ephod (Ex 28 28; 39 21), etc. Its other use was perhaps the original, to describe the article of personal adornment worn on the finger, apparently in the OT always a signet-ring, and as such an indispensable article of mascuUne attire. Such a ring Pharaoh gave Joseph as a symbol of authority (Gen 41 42); and Ahasuerus gave Haman (Est 3 10); with it the royal missive was sealed (Est 3 12; 8 8 bis. 10). It was also a feminine ornament in Isaiah's list of the fashionable feminine paraphernalia, "the rings and the nose-jewels" (quite likely rings also) (Isa 3 21). Either as ornaments or for their in-
RISING, riz'ing (Pl^^Tp , s''eth, "a tumor," "swelling" [Lev 13 2.10, etc]). See Leprosy.
RISSAH, ris'a (HDI, ri^.mh, "dew"): A camp of the Israelites in the wilderness wanderings betweea
2595 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Ro""e°rs of Temple
Did this story suggest Tennyson's "Rizpah" ? A three years' famine had made David anxious, and in seeking a reason for the affliction he concluded that it lay in Saul's unavenged conduct to the Gibeonites (ver 2). To appease Jeh he gave up to the Gibeonites the two sons of Saul, Mephibosheth and Armoni, as well as Saul's 5 grandsons (whether by Michal or Merab; see Merab). These seven were hanged at Gibeah. Rizpah watched 5 months over their exposed bodies, but meanwhile the famine did not abate. Word was brought to David of Rizpah's act (vs 10.11), and it is possible that her action suggested to David his next step in expiation. At any rate, he remembered the uncared-for bones of Jonathan and Saul lying in ignominy at Jabeshgilead, whither they had been carried by stealth after the Philis had kept them hung in the streets of Beth-shan for some time. The bones were recovered and apparently mingled with the bones Rizpah had guarded, and they were together buried in the family grave at Zelah. We are told that then "God was entreated for the land" (ver 14).
Libnah and Kehelathah (Nu 33 21 f). See Wanderings OF Israel.
RITHMAH, rith'ma (Hpni, rilhmah, "broom"): A desert camp of the Israelites (Nu 33 18.19). The name refers to the white desert broom. See Wanderings of Israel.
RIVER, riv'er:
(1) The usual word is Ifl?, nahar (Aram. ^HS
n'har [Ezr 4 10, etc]), used' of the rivers of Eden (Gen 2 10-14), often of the Euphrates (Gen 15 18, etc), of Abana and Pharpar (2 K 5 12), the river of Gozan (2 K 17 6), the river Chebar (Ezk 11), the rivers (canals?) of Babylon (Ps 137 l),therivers
of Ethiopia (Isa 18 1; Zeph 3 10). Cf -^,nahr, the common Arab, word for "river." ''
(2) "lis"; , xf'or, according to BDB from Egyp
'iolr, 'io'r, "watercourse," often of the Nile (Ex 1
22, etc). In Isa 19 6, for '\\Tg ^i&l, y'ore moQdr, AV "brooks of defence," RV has "streams of Egypt." In Isa 19 7^8, for y'dr, AV "brooks," and Zee 10 11, AV "river," RV has "Nile." In Job 28 10, AV "He cutteth out rivers among the rocks," RV has "channels," RVm "passages."
Henry Wallace ROAD, rod (INROAD) AV (1 S 27 10; cf 23 27). See Raid. ROAD (WAY). See Roman Empire and Christianity, II, 6; Way.
(3) There are nearly 100 references to sH?
nahal. In about half of these AV has "brook" and in about half "river." RV has more often "brook" or "valley." But RV has river in "whatsoever hath fins and scales in the waters, in the seas, and in the rivers" (Lev 11 9); "the river Jabbok" (Dt 2 37; Josh 12 2); the stream issuing from the temple (Ezk 47 5-12). RV has "brook of Egypt," i.e. el-'AAsh (Nu 34 5; Josh 15 47; 1 K 8 65; 2 K 24 7; 2 Ch 7 8; Am 6 14, "of the Arabah"); "brook [AV "river"] of Kanah" (Josh 16 8); "valley (AV "river"] of the Amon" (Dt 2 24). EV has "valley": of Gerar (Gen 26 17), of Zered (Nu 21 12), but "brook Zered" (Dt 2 13), of Eschol (Nu 32 9), of Sorek (Jgs 16 4), of Shittim (Joel 3 18). EV has "brook": Besor (1 S 30
ROAST, rost. See Food.
ROBBER, rob'er, ROBBERY, rob'er-i: "Robber" represents no particular Heb word in the OT, but in the Apoc and the NT is always a tr of \r]<TT-^s,
lestts (see Thief). In AV Job 5 5; 18 9, "robber" stands for the doubtful word D'''95Z
, gammim, RV "hungry" in 5 5 and "snare" in 18 9. The meaning is uncertain, andperhaps fme'im, "thirsty," should be read in both places. Ps 62 10, "Become not vain in robbery," means "put not your trust in riches dishonestly gained." RV's changes of AV in Prov 21 7; Dnl 11 14; Nah 3 1 are obvious. In Phil 2 6 AV reads "thought it not robbery to be equal with God." ERV has "a prize," while ERVm and ARV read "a thing to be grasped," ARV rewording "counted not the being on an equality with God a thing to be grasped." The Gr here
10), Kidron (2 S 15 23), Gaash
^ (2 S 23 30), Cherith (1 K 17 3); also the fem. Jlbn?, nahdlah, "brook [AV "river"! of Egypt" (Ezk' 47 19; 48
28). The torrent-valley (wd'dy) is often meant.
is apiray/jids, harpagmds, a word derived from harpdzo, "to ravish away, ' "carry off," "plunder" (cf "harpy"). Properly speaking, the termination -mos should give the derived noun an active sense, "the act of plundering," whence AV's "robbery." The verse would then mean "who thought that being on an equality with God did not consist in grasping," and this tr gives good sense in the context and has some excellent scholarly support. But a passive significance is frequently found despite a -mos termination, giving to harpagmos the sense of "thing grasped,'' as in RV. Usually Eng. commentators take "grasped" as meaning "clung to" "did not think equality with God should be clung to tenaciously"—but "to cling to" seems unknown as a tr of harpazo. Hence render "a thing to be grasped at"—"did not seek equality with God by selfish methods but by humbling himself." It is to be noticed, naturally, that St. Paul is thinking of "equality with God" simply in the sense of "receiving explicit adoration from men" (vs 10.11), and that the metaphysical relation of the Son to the Father is not at all in point. See also Grasp. Burton Scott Easton ROBBERS OF TEMPLES iUp6<ru\oi, hierosuloi, "guilty of sacrilege"): A term used by the town clerk of Ephesus (Acts 19 37, AV "robbers of churches"). As the temple of Diana had a great treasure-chamber, the offence might not be unknown among them; cf Rom 2 22.
(4) ^bs pelegh, with fem. nSbs , p'lagoah, AV
"river," is in RV tri "stream." except EV "river of God" (Ps 65 9); "streams of water" (Ps 1 3; Prov 5 16; Isa 32 2; Lam 3 48); " streams of honey " (Job 20 17); " streams of oil " (Job 29 6).
(5) p^'EX, 'aphlk, AV "river," except EV "water
broolis" (Ps 42 1), is in RV "watercourses" (Ezlc 6 3; 31 12; 32 6; 34 13; 35 8; 36 4.6), " water-broolis (Cant 5 12; Joel 1 20).
(6) byV , yubhal, EV "river" (Jer 17 8). bSX
•ubhal, and'bDlS, 'ubhdl, EV "river" (Dnl 8 2.3.6)'.
(7) iroTand;,' potamds: of the Jordan (Mlc 1 S); Euphrates (Rev 9 14); "rivers of hving water" (Jn 7 38); "river of water of life" (Rev 22 1). So always in Gr for "river" in RV Apoc (1 Esd 4 23, etc). SeeBKOOK; Stream; Valley.
Alfred Ely Day RIVER OF EGYPT. See Brook of Egypt.
RIVER, THE (GREAT). See Euphrates.
RIVERS OF EDEN. See Eden (1).
RIZIA, riz'i-a (i5^2f "1 , risya') : An Asherite (1 Ch
7 39).
RIZPAH, riz'pa (nS¥"l , rigyah, "hot stone"; Jos,
'Pai(r(t)d, Rhaisphd): In 2 S 3 7 the subject of a
coarse slander. 2 S 21 contains the pathetic story
of Rizpah's faithful watch over the bodies of her dead sons Mephibosheth and Armoni (vs 10.11).
Robe Romamti-Ezer THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2596
In 2 Mace 4 42 AV the epithet "church-robber' (RV "author of the sacrilege") is apphed toLYSiMACHUS (q.v.).
tures of clay or sand. Some of the harder kinds are very dense and break with a conchoidal fracture
similar to the fracture of flint. In
3. Kinds rocks which have for ages been ex-
ROBE, rob. See Dress, 1, (3).
of Rock posed to atmospheric agencies, erosion has produced striking and highly picturesque forms. Nodules and layers of flint are of frequent occurrence in the limestone.
ROBOAM, r5-bo'am ("Popoa|i, Rhobodm). AV; Gr form of "Rehoboam" (thus RV) (Mt 1 7); successor of Solomon.