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,