RIMMON-PEREZ

(Rimʹmon-peʹrez) [pomegranate of the breach].

One of Israel’s wilderness camping sites, mentioned between Rithmah and Libnah. (Num. 33:19, 20) The location has not been definitely determined, though certain geographers suggest Neqb el-Biyar, some twelve miles (c. 19 kilometers) W of the N end of the Gulf of Aqabah.

RING

Ring-shaped ornaments of various kinds, worn by both men and women, were common among the Hebrews, Egyptians, Assyrians, Babylonians, Greeks, Romans and other peoples of antiquity. These were worn on the nose, the ears and the fingers. Materials used included gold, silver, brass, bronze, glass, iron and ivory, some rings being set with stones. Egyptians particularly favored rings bearing images of the scarab beetle, which was to them a symbol of eternal life. Among the many pieces of jewelry recovered from the tomb of Egyptian Pharaoh Tutankhamen was a ring with a triple band that bore three scarabs, one of lapis lazuli and two of gold. Some rings of the Romans were engraved with mythological designs or even representations of their ancestors or friends.

A principal Hebrew word used to designate a ring is tab·baʹʽath, from a root meaning “to sink.” This term may be linked with a chief use of some ancient rings, that is, to make an impression on clay or wax by being ‘sunk’ or pressed into it. Rings of this kind were of gold, silver or bronze, some being set with an engraved stone bearing the owner’s name or symbol, such as the cartouche of an Egyptian pharaoh. Such rings were mounted in set fashion or were of the swivel or roller type. Some were hung, probably from the neck, on an ornamental cord. (Gen. 38:18, 25) Some years ago an ancient signet ring was discovered that belonged to Egyptian Pharaoh Cheops (Khufu), the builder of the great pyramid of Gizeh.

The signet ring of a ruler or official was a symbol of his authority. (Gen. 41:41, 42) Official documents or things not to be tampered with or altered were sealed with them, similar to the manner in which official seals or signatures are used in modern times.—Esther 3:10-13; 8:2, 8-12; Dan. 6:16, 17.

In Jesus’ illustration of the prodigal son, he represented the forgiving father as ordering that a ring be put on the hand of the returning prodigal. (Luke 15:22) This act bespoke the favor and affection of the father and the dignity, honor and status accorded this restored son. Jesus’ half-brother James counseled Christians against showing favoritism to those splendidly clothed and wearing gold rings on their fingers (indicating wealth and social status). (Jas. 2:1-9) In similar vein, the apostle Peter, while not condemning the wearing of such ornaments, pointed out that spiritual adornment is far more important.—1 Pet. 3:1-5.

FIGURATIVE USE

In ancient times a signet ring seems to have become proverbial of a valued object or person. Judean King Coniah (Jehoiachin) was compared to a ‘seal ring on Jehovah’s right hand,’ which ring He would pull off. Jehoiachin was dethroned after a very brief rule. (Jer. 22:24; 2 Ki. 24:8-15) Also, Jehovah said with respect to faithful Zerubbabel: “I shall take you, . . . and I shall certainly set you as a seal ring, because you are the one whom I have chosen.” Zerubbabel was a prince of the line of David. The promise therefore apparently meant that, as a signet ring is safeguarded as something of value, so the sovereignty of the line of David would be preserved in Zerubbabel. At the time, that royal line was in a humiliated position under Gentile domination (Neh. 9:36, 37), but God’s covenant with David was sure. (Ezek. 21:25-27) The real Heir of the throne of David, Jesus Christ, did come through Zerubbabel’s line of descent.—Hag. 2:23; Matt. 1:12, 13; Luke 3:27.

RING-SHAPED CAKE

See CAKE.

RINGWORM

A contagious skin disease characterized by ring-shaped patches. The word occurs in the New World Translation at Leviticus 21:20 and 22:22, translating the Hebrew word yal·leʹpheth. Caused by fungi, ringworms are found on animals and man. In humans ringworm may attack not only the body’s hairy parts, especially the scalp of children and the beard of adults, but also the nonhairy sections of the body. The latter form develops as a round rose-colored spot usually having very small blisters around its edge. As the patch expands, the center clears up, giving the afflicted area its usual ringlike appearance.

Though yal·leʹpheth has been rendered by other skin disease terms, Jewish tradition connects it with “Egyptian herpes.” For yal·leʹpheth the Septuagint translators used lei·khenʹ, which can refer to ringworm or scurvy. Thus Hebrew scholar Ludwig Koehler (Lexicon in Veteris Testamenti Libros, 1953, p. 383), suggests “ringworm, herpes.”

A man of priestly descent who had ringworm was disqualified from presenting offerings to Jehovah. (Lev. 21:20, 21) And animals afflicted with it were not to be offered in sacrifice to God.—Lev. 22:22.

RINNAH

(Rinʹnah) [a ringing cry].

One of the “sons” of Shimon listed among the descendants of Judah.—1 Chron. 4:1, 20.

RIPHATH

(Riʹphath).

A son of Gomer and grandson of Japheth. (Gen. 10:2, 3; 1 Chron. 1:6) At 1 Chronicles 1:6 the Masoretic Hebrew text has “Diphath”; however, the Greek Septuagint Version, the Latin Vulgate and some thirty Hebrew manuscripts have “Riphath.” The difference in spelling is perhaps the result of a copyist’s writing the Hebrew daʹleth (ד) instead of the Hebrew rehsh (ר), the letters being very similar in appearance.

Riphath is listed among those from whom the various nations and peoples were spread about in the earth following the global flood. (Gen. 10:32) The only historical reference regarding his descendants is that of Josephus, of the first century C.E., who claims that the early inhabitants of Paphlagonia (along the S side of the Black Sea in northwestern Asia Minor) were anciently called “Ripheans.” Some scholars would also connect the name with that of the river called the “Rhebas” in that general area, while others favor a relationship with the district of “Rhebantia” in the region of the Bosporus (the land bridge connecting Asia Minor with the NE extremity of modern Greece), farther to the W. The limited mention of Riphath in the Bible record and the lack of reference to the name in available ancient secular history allows for no certain identification.

RIPPING OF GARMENTS

This was among the most common signs of grief expressed by the Jews, as well as by other Orientals, and has continued as a practice until modern times, particularly upon hearing of the death of a near relative. It is suggested that in many cases such ripping consisted of a rending of the garment in front just sufficiently to lay open the breast, thus not necessarily a complete ripping of the garment so as to make it unfit for wearing.

The first instance of this practice recorded in the Bible is that of Reuben, Jacob’s eldest son, who, upon returning and not finding Joseph in the waterpit, ripped his garments apart, saying: “The child is gone! And I—where am I really to go?” As the firstborn, Reuben was particularly responsible for his younger brother. His father Jacob when told of the supposed death of his son likewise ripped his mantles apart and put on sackcloth in mourning (Gen 37:29, 30, 34), and down in Egypt Joseph’s half brothers showed their grief when Benjamin was made to appear as a thief, ripping their garments apart.—Gen. 44:13.

In contrast, when Aaron’s two older sons, Nadab and Abihu, were destroyed by Jehovah for their wicked act, Moses instructed their father Aaron and the two surviving sons: “Do not let your heads go ungroomed, and you must not tear your garments, that you may not die.” (Lev. 10:6) On other occasions, however, the lesser priests of the Aaronic line were permitted to display such evidence of grief in the case of the death of near relatives, but the high priest was not permitted to let his hair go ungroomed or tear his garments.—Lev. 21:1-4, 10, 11.

Many other instances of such expression of grief are found: that of Job, who ripped his sleeveless coat apart when advised of the death of his children (Job 1:20); his three pretended friends who put on a demonstration of grief when they first saw him in his diseased state by weeping and ripping their garments and throwing dust into the air (Job 2:12); Joshua, after the defeat at Ai (Josh. 7:6); the young man announcing King Saul’s death (2 Sam. 1:2); David, when given the false notice of the murder by Absalom of all his other sons (2 Sam. 13:30, 31); and King Hezekiah and his servants, who ripped apart their garments upon hearing the words spoken by Assyrian Rabshakeh against Jehovah and Jerusalem. (Isa. 37:1; 36:22) Queen Athaliah, seeing her usurpation of the throne coming to an end, also “ripped her garments apart and began crying: ‘Conspiracy! Conspiracy!’”—2 Ki. 11:14.

In the twilight of the history of the kingdom of Judah, the insensibility of the hardened hearts of King Jehoiakim and his princes is noted in the fact that when Jeremiah’s prophecy had been read to them warning of Jehovah’s judgments they felt no dread and did not “rip their garments apart.”—Jer. 36:24.

However, showing that such outward demonstration might be hypocritical or at least insincere and that it had no value unless the person’s grief was genuine, Jehovah spoke to the people of Judah through the prophet Joel and called on them to “rip apart your hearts, and not your garments; and come back to Jehovah your God.”—Joel 2:13.

Later, High Priest Caiaphas affected great indignation and outrage by ripping his garments over Jesus’ admission that he was the Son of God. (Matt. 26:65) By contrast, Paul and Barnabas, as Christian followers of Jesus, showed sincere dismay and anguish by ripping their outer garments apart when seeing that the people of Lystra were about to worship them as gods.—Acts 14:8-18.

The Law required a leper to wear a torn garment (Lev. 13:45), perhaps due to the Hebrew association of leprosy with death, reflected in such accounts as Miriam’s being referred to as “like someone dead” after being struck with the dreaded disease. (Num. 12:12) So the leprous one was obligated to wear distinguishing garb, in effect mourning for himself as among the ‘living dead.’

SYMBOLIC USE

Clothing was also torn on occasion for symbolical reasons, as when Samuel illustrated Jehovah’s rejection of Saul’s house by reference to the sleeveless coat that Saul had ripped from him. (1 Sam. 15:26-28) Similarly Ahijah the prophet ripped the garment he was wearing into twelve pieces and told Jeroboam to take ten of them, thereby representing the division of Solomon’s kingdom.—1 Ki. 11:29-39.

RISSAH

(Risʹsah) [possibly, dewdrop, rain or ruin].

An Israelite wilderness campsite mentioned between Libnah and Kehelathah. (Num. 33:21, 22) Rissah’s location is not certain, though some have connected it with Kuntilet el-Jerafi, some fifteen miles (24 kilometers) N-NW of the N end of the Gulf of Aqabah.

RITHMAH

(Rithʹmah) [broom plant].

One of Israel’s encampments in the wilderness. (Num. 33:18, 19) Its site is now unknown.

RIVER

Among the main rivers mentioned in the Bible are the Hiddekel (Tigris), Euphrates, Jordan, Abanah and Pharpar. (Gen. 2:14; 2 Ki. 5:10, 12) The Nile, though not designated by that name, is referred to as y^eʼohrʹ (sometimes y^eʼorʹ), which is understood to mean a stream or canal (Isa. 33:21) or a water-filled shaft or gallery. (Job 28:10) The context makes it apparent when the terms y^eʼohrʹ or y^eʼorʹ designate the Nile; therefore, the name Nile appears in Bible translations.—Gen. 41:17, 18.

The Euphrates is often simply called “the River.” (Josh. 24:2, 3; Ezra 8:36; Isa. 7:20; 27:12; Mic. 7:12) Being the longest and most important river of SW Asia, the Euphrates was the “great river” (Gen. 15:18) to the Hebrews. Therefore, its being referred to as “the River” resulted in no ambiguity. King David, with the help of Jehovah, was able to extend the boundaries of the Promised Land as far as the Euphrates. (1 Chron. 18:3-8) Concerning his son Solomon, it was stated: “He will have subjects from sea to sea and from the River [Euphrates] to the ends of the earth.” (Ps. 72:8) In Zechariah’s prophecy these words are repeated and point forward to the earth-wide rulership of the Messiah.—Zech. 9:9, 10; compare Daniel 2:44; Matthew 21:4, 5.

The first river mentioned in the Bible is the one that apparently had its source in Eden and watered the garden that Jehovah provided as a home for Adam and Eve. This river broke up into four headwaters, which, in turn, resulted in rivers, the Pishon, the Gihon, the Hiddekel and the Euphrates. The regions (Havilah, Cush and Assyria) referred to in connection with these four rivers existed in the post-Flood period. (Gen. 2:10-14) So it appears that the writer of the account, Moses, used terms familiar in his day to indicate the location of Eden’s garden. For this reason it cannot be established with certainty whether what is said about the courses of the Pishon, Gihon and Hiddekel applies to the post-Flood period or to the pre-Flood period. If the description relates to the time before the Flood, the Flood itself may well have contributed to changing the courses of these rivers. If to the post-Flood period, other natural phenomena, such as earthquakes, may since have altered their courses, hindering the identification of some.

The “river of Egypt” (Gen. 15:18) may be the same as the “torrent valley of Egypt.”—Num. 34:5; see SHIHOR.

FIGURATIVE USE

Rivers served as a barrier to the progress of enemy forces and played a vital role in the defense of certain cities, such as Babylon. Jerusalem, however, had no river as a natural means of defense. Nevertheless. Jehovah God was as the source of a mighty river of protection to that city. Enemies that might come against Jerusalem like a hostile galley fleet would experience disaster.—Isa. 33:21, 22; see GALLEY.

Water is necessary for life, and Jehovah is referred to as the Source of living water. (Jer. 2:13) But apostate Israelites turned their attention to Egypt and to Assyria. That is why Jehovah, through his prophet Jeremiah, said: “What concern should you have for the way of Egypt in order to drink the waters of Shihor? And what concern should you have for the way of Assyria in order to drink the waters of the River? . . . Know, then, and see that your leaving Jehovah your God is something bad and bitter.” (Jer. 2:18, 19) Evidently the waters from human sources that are looked to as being vital to one’s existence are also referred to at Revelation 8:10 and 16:4.

The disastrous flooding of a river is used to represent the invasion of enemy forces.—Isa. 8:7.

Regarding the “river of water of life” (Rev. 22:1), see LIFE (River of Water of Life).

RIVER OF EGYPT

Jehovah promised that Abraham’s seed would be given the land “from the river of Egypt” to the Euphrates River. (Gen. 15:18) Commentators generally understand “the river of Egypt” to refer to the “torrent valley of Egypt” now identified with Wadi el-ʽArish of the Sinai Peninsula, which