Rhodocus – Romamti-ezer

Rhodocus

A Jewish traitor (2 Maccabees 13:21). RIBAI.— The father of Ittai (2 Samuel 23:29 = 1 Chronicles 11:31). RIBLAH. — 1. An important town (mod. Ribleh) and military station on the eastern bank of the Orontes, 60 miles S. of Hamath. It is mentioned in the Bible only in the literature of the Chaldasan period, and was apparently the headquarters of Nebuchadrezzar the Great for his South-Syrian and Palestinian dominions. From this position the Phoenician cities of the coast were within easy command, as also were Cosle-Syria and the kingdom of Damascus, along with the land-routes leading farther south. Here judgment was pronounced upon Zedekiah and his officers (2 Kings 25 jer 39 52).

The statement of 2 Kings 23:33. that Pharaoh-necho put Jehoahaz in bonds at Riblah in the land of Hamath, is to be corrected by the parallel passage 2 Chronicles 36:3. where the transaction is said to have taken place in Jerusalem itself. The true reading is, ‘and Pharaoh-necho removed him from reigning in Jerusalem’ (cf. also the LXX). It was the later action of Nebuchadrezzar with regard to Zedekiah, above referred to, that suggested the change in the text. The phrase ‘in the land of Hamath’ (2 Kings 25:21) is to be compared with the ‘nineteen districts of Hamath’ enumerated in the Annals of Tiglath-pileser in.

Riblah should be read for Diblah in Ezekiel 6:14. See No. 2.

2. Riblah (with the article) is, it the reading is correct, mentioned as one of the eastern boundary marks of Israel in Numbers 34:11. The place intended was not far N.E. of the Sea of Galilee, but the exact site is unknown.

It was, of course, not the Riblah on the Orontes. It is remarkable, however, that this Riblah is mentioned in connexion with the ‘approach to Hamath* (v. 8). which, as Winckler has shown, was on the S.W. of Mt. Hermon, and the centre of the kingdom of Hamath of the time of David. Cf. Ezekiel 6:14 as above corrected. J. F. McCtrKDT.

Riddles

See Games, and Pkoverb, 2.

Rie

Rie (the AV spelling of ‘rye’) occurs twice (Exodus 9:32. Isaiah 28:25) in AV as rendering of kussemeth, which in Ezekiel 4:9 is rendered ‘fitches.’ In all three passages RV has ‘spelt.’ Whatever kussemeth was, it was neither true rye, which is a cereal unknown in Palestine, nor spelt. See Fitches. E. W. G. M.iSTE»MAN.

Righteousness

I. In OT.—

‘Righteousness,’ ‘righteoxas* (except in a few passages) stand m EV for some offshoot of the Semitic root tsdq which is met with as early as the Tell el-Amama letters in the sense of ‘to be innocent.* The Heb. derivatives are the adjective tsadduj and the nouns isedeq and tseddqdh (which seem to be practically indistinguishable in meaning), and the verbal forms isddaq, hitsdlq, etc. This group of words is represented in EV in about 400 passages by’ righteousness,’ ‘nghteous,’ etc.; in the remainder, about one-fifth of the whole, by " just,’ ‘justice,’ ‘justify,’ ‘right.’ Whether the primary notion was ‘straightness’ or ‘hardness’ is uncertain, and quite immaterial for the present inquiry.

The material can be conveniently arranged under two heads: (1) righteousness in common speech; (2) righteousness in religious terminology. The order is not without significance. It has been justly remarked that the development of the idea of righteousness in OT moves in the opposite direction to that traversed by the idea of holiness. Whilst the latter starts from the Divine and comes down to the human, the former begins with the human and ascends to the Divine.

1. Righteousness in common speech. — (a) It is perhaps safest to begin with the forensic or juristic application, The plaintiff or defendant in a legal case who was in the right was ‘righteous’ (Deuteronomy 25:1. Isaiah 5:23) and his claim resting on his good behaviour was ‘righteousness’ (1 Kings 8:32). A judge who decided in favour of such a person gave ‘righteous judgment,’ lit. ‘judgment of righteousness’ (Deuteronomy 16:18). judged ‘righteously’ (Deuteronomy 1:16). The Messianic King, who would be the ideal judge, would be ‘swift to do righteousness’ (Isaiah 16:5), would ‘judge the poor with righteousness’ (11:4). and would have ‘righteousness for the girdle of his loins’ (v.). A court of justice was, in theory, ‘the place of righteousness’ (Ecclesiastes 3:16). . The purified Jerusalem would be ‘a city of righteousness* (Isaiah 1). On the other hand, corrupt judges’ cast down righteousness to the earth’ (Amos 5:7). and ‘take away the righteousness of the righteous from him’ (Isaiah 5). (6) From the forensic use is readily developed the general meaning ‘what is right,*’ what ought to be* [some scholars invert the order of a and 6, starting with the idea of ‘Tightness*]. In Proverbs 16:8 we read:’ Better is a little with righteousness (i.e., a little got by right conduct) than great revenues with injustice.’ Balances, weights, and measures which came up to the required standard were ‘just balances,’ etc., lit. ‘balances of righteousness’ (Leviticus 19:36), whilst their converse were ‘wicked balances,’ lit. ‘balances of wickedness’ (Mio 6:11) or ‘balances of deceit’ (Amos 8:5). (c) Righteous speech also, i.e. truthful speech, came under the category of ‘righteousness.’ ‘Righteous lips,’ lit. ‘lips of righteousness,’ ‘are the delight of kings’ (Proverbs 16:13).

2. Righteousness in religious terminology. — (a) For the ancient Hebrew, ‘righteousness was especially correspondence with the Divine mil. The thought of God, indeed, was perhaps never wholly absent from his mind when he used the word. Note, for this conception of righteousness, Ezekiel 18:5–9. where’ doing what is lawful and right (tsedaqSh) ‘is illustrated by a number of concrete examples followed up by the general statement,’ hath walked in my statutes and kept my judgments to deal truly,* The man who thus acts, adds the prophet, is ‘just,’ rather ‘righteous’ (tsaddiq). The Book of Ezekiel has many references to righteousness thus understood. — (6) As the Divine will was revealed in the Law, ‘righteousness’ was thought of as obedience to its rules (Deuteronomy 6:25). Note also the description of a righteous man in Psalms 1 (cf. v. 1 f. with v. 55 and v.). The expression was also used of obedience in a single instance. Restoring a pledge at sun-down was ‘righteousness’ (Deuteronomy 24:13). The avenging deed of Phinehas was ‘counted to him for righteousness’ (Psalms 106:31). So we find the word in the plural: ‘The Lord is righteous: he loveth righteous deeds’ (Psalms 11:7 RVm) . — (c) Inmost of the passages quoted, and in many places in Ezk., Job, Prov., and Eccles., the righteousness of the individual is referred to; but in others Israel (Psalms 14:5 97:11 118:20 etc.. Isaiah 41:8–11, and other parts of Deutero-Isaiah, Habakkuk 1 etc.), or a portion of Israel (Isaiah 51:1, 7 etc.), is represented as ‘righteous.’ — (d) Since righteousness is conformity to the Divine will, and the Law which reveals that will is righteous in the whole and its parts (Psalms 119 "2 etc.), God Himself is naturally thought of as essentially righteous (Deuteronomy 32:4 where ‘just’=‘righteous’; Jeremiah 12:1, Isaiah 42:21, Psalms 7:9 (10) u <i2))_ jjjg throne is founded on righteousness and judgment (Psalms 89:14 (")), and all His ways exhibit righteousness (Psalms 145:17). As, however, Israel was often unrighteous, the righteousness of Jehovah could then be revealed to it only in judgment (Isaiah 1:27 S’« 10:22). In later times it was revealed in judgment on their heathen oppressors (Pa 40:9 f. 98 etc.). — (e) So in a number of passages, especially in Is 40-66, ‘righteousness’ is almost synonymous with justification, salvation (Isaiah 45:8 46:13 51:5 f. 58:8 59:9 61:11 62:1; many passages in Psalms [22 (24:5 etc.], Mai 4:2 [Heb S"]). For more on this subject cf. art. Justification.

II. In NT.-

The Greek equivalents of tsaddiq, tsedeq, etc., are dikaiot (81 times), ‘nghteous,’ just’; a/ihaios (5 t.)t ‘justly,’ righteously’; dikaiosyne (92 t.), ‘righteouanesa’; dikaiod (39 1.), ‘justify’: dikaioma (lo t.), ‘righteouanesa’ (4 t. [AV] ‘righteous act,’ ‘judgment,’ ‘ordinance,’ ‘juatification’]); dikaidsis (2 t.), justification’; dikaiokrieia, ‘righteous judgment’ (Romans 2:5).

In the teaching of Jesus (Matthew 5:6, 10, 2 6 21:32, Jn 16:8, 10). and in NT generally, ‘righteousness’ means, as in OT, conformity to the Divine will, but with the thought greatly deepened and spiritualized. In the Sermon on the Mount righteousness clearly includes right feeling and motive as well as right action. In Matthew 6:1 (where dikaiosynS is unquestionably the true reading) there may be an echo of the later meaning acquired by tsedOqah, its Aramaic equivalent, the beginnings of which can be traced in LXX (Deuteronomy 6:25 and 8 other passages) and the Heb. Sirach about B.C. 200 (3:14 40) — ‘benevolence,’ ‘almsgiving.’ If, as cannot be reasonably doubted, the Sermon on the Mount was originally in Aramaic, the word for ‘righteousness’ can hardly have been used in such a connexion without a side glance at a common popular application of it. Still, it is not safe to find more than a hint or echo.

In Matthew 3:15. Zahn has observed, dikaio&yTie aeems to be used in the sense of dikaioTna, ‘ordinance.’ In the Pauline Epistles, where dikaiosyne and dikaiod are naost frequently used (85 times out of 131), the former in a, considerable number of cases describes not the righteousness required by God, but the righteousness bestowed by God and accepted by faith in Christ (Romans 1:17 etc.).

For fuller treatment of. art. JnsTiFicATioN.

W. Taylor Smith.

Rimmon

(god). Rimmon is the Hebraized form of Rammdn, the Bab. air-, weather-, and storm-god assimilated by popular etymology to the word for ‘pomegranate.’ He is mentioned, however (in 2 Kings 5:18). not as a Palestinian or Babylonian, but as a Syrian, deity, who was honoured as the chief god of Damascus. Elsewhere there are many indications that the chief Aramaean divinity was called by that people not Rimmon or Ramman, but Hadad (wh. see). Ramman (meaning the thuuderer) was, in fact, indigenous in Babylonia, where he played a great mythological and religious rdle, in his twofold aspect of a beneficent deity, as the giver of rain, and of a maleficent, as the maker of storms and the wielder of the thunderbolt. His symbol was the axe and a bundle of lightning-darts. He was thus in some features the analogue of Zeus or Jupiter and Thor.

In Assyria, both the Aram, and the Bab. forms of the name were current (see Hadad) , The currency of the latter among the Hebrews (as RimTnon) is to be attributed to the Irag Babylonian occupation of Palestine before AramEcan times. The same combination as the Aasyrian is indicated in the Biblical Hadad-rimmon (wh. see).

J. F. McCoRDT.

The emblem of Ramman was the bull, and the wide-spread cult of the air-god may have had something to do with nationalizing the worship of Jahweh as represented by that animal. Of. also the name Tab-rimmon.

J. F. McCUEDY.

Rimmon

1. A Beerothite (2 Samuel 4:2, 5, 9) 2. The rock whither the remnants of the Benjamites fled (Judges 20:45 21:13). It has been identified with a lofty rock or conical chalky hill, visible in all directions, on the summit of which stands the village of Rummiln, about 3 miles E. of Bethel. 3. A city in the south of Judah, towards the border of Edom, Joshua 15:32; in 19:7 counted to Simeon ; in Zee 14:10 named as lying to the far south of Jerusalem. See, further, En-himmon. 4. In Joshua 19:13 one of the boundaries of Zebulun is given as ‘Rimmon which stretcheth to the Ne’ ah’ (AV wrongly ‘Remmonmethoar to Neah’). In 1 Chronicles 6:77 the name appears as Rimmono, and in Joshua 21:35 as Rimmonah (for which, by a textual error, MT has Dimnah). This Rimmon is the modern Rummaneh, north of Nazareth.

Rimmonah, Rimmono

See Rimmon, No. 4.

RIMMON -PEREZ.— A ‘station’ (unidentified) of the children of Israel (Numbers 33:19 f.).

Ring

See Obnaments, 2, 4. In Song of Songs 5:14 RVm ‘cylinder’ is preferable to EV’ ring,’ the comparison being probably with the fingers of the hand.

Ringstraked

See Colours, 6.

Rinnah

A Judahite (1 Chronicles 4:20).

Riphath

One of the sons of Gomer (Genesis 10:3). The parallel passage 1 Chronicles 1:6, by a scribal error, reads Diphath.

Rissah

A ‘station’ of the Israelites (Numbers 33:21 f.).

Rithmah

A ‘station’ of the Israelites (Numbers 33:18 f.).

River

For the meaning and use of ‘aphlq, ye’Sr, and nachal, sometimes rendered’ river,’ see art. Brook. yabal (Jeremiah 17:8). ‘abai (Daniel 8) are from the root ySbal,’ to fiow.’ pdeg, ‘division,’ signifies an artificial water-channel, used for irrigation (Psalms 1:3 etc.), by which the water from cistern or stream is led to the various parts of field, garden, or orchard requiring moisture. It is used poetically of the stream bringing the rain from the great storehouses on high (Psalms 65:9). f’Slah (Ezk Zl’) is properly a ‘channel’ or ‘conduit’ (so 2 Kings 18:17 20:20. Isaiah 7:3 36:2. also Job 38:25 RV). The usual word for river in OT is rOMr (Job 40:23. Psalms 46:4 etc.). It is often used of rivers that are named: e.g, the rivers of Eden (Genesis 2:10 etc.), the Euphrates (Genesis 15:18 etc.), the rivers of Damascus (2 Kings 5:12). The Euphrates is called ‘the river’ (Genesis 31 etc.), and ‘the great river’ (Genesis 15:18. Deuteronomy 1:7). a title given also to the Tigris (Daniel 10:4). Aram-naharaim (Psalms 60 [title], also Heb. Genesis 24:10. Deuteronomy 23:4), ‘Aram of the two rivers,’ is Me^^opotamia. The word appears to have been used like the Arab, nahr, only of perennial streams. It is applied, indeed, to the Chebar (Ezekiel 1:1) and the Ahava (Ezra 8:21). while in Psalms 137:1, Nahum 2:7. Exodus 7:19 8:5. canals seem to be intended. But in all these cases they were probably not mere temporary conduits, but had become established as permanent sources of supply, so that, as with Chebar and Ahava, they might have names of their own. The NT word is potamos (Mark 1:5 etc.).

In the fig. language of Scripture the rising of a river in flood signifies the furious advance of invading armies (Jeremiah 46:7 f. 47:2. Isaiah 8:7). The trials of affliction are like the passage of dangerous fords (Isaiah 43:2). The river is significant of abundance (Job 29:6 etc.), and of the favour of God (Psalms 46:4). To the obedient peace is exhaustless as a river (Isaiah 48:18 30:28). Prevailing righteousness becomes resistless as an overflowing stream (Amos 5:24).

Palestine is not rich in rivers in our sense of the term. The Jordan is perhaps the only stream to which we should apply the name. Apart from the larger streams, the wady of the mountain is sometimes the nahr of the plain, before it reaches the sea, it in the lower reaches it is perennial. Bearing the name nahr in modern Palestine, there are: in the Philistine plain, the Sukreir and the Rubin; to the N. of Jafia, d-‘Auja, el-FSlik, EskanderHneh, el-Mefjir, ez-Zerka, and ed- Difleh; to the N. of Carmel, el-Muqatla’ (the ancient Kishon), Na’mein (the Belus), and MefsUh. The streams that unite to form the Jordan in the N. are Nahr d-Hasbani, Nahr d-Leddan, and Nahr Banias. The only nahr flowing into the Jordan from the west is the Jalud, near Beisan. From the east Nahr YarmUk drains the Jauldn and Haurdn, and at its confluence with the Jordan is almost of equal volume. Nahr e«- Zerka is also an important stream, draining a wide region.

The rivers are crossed to-day, as in ancient times, almost entirely by fords. When the rivers are in flood, tragedies at the fords are not infrequent. The rivers that open into the Mediterranean have their main fords at the mouth. The sand washed up by the waves forms a broad bank, over which the water of the stream spreads, making a wide shallow. W. Ewinq.

River of Egypt

See Egypt [River of].

Rizia

An Asherite (1 Chronicles 7:39).

Rizpah

Daughter of Aiah, concubine of Saul, seized by the ambitious Abner after he had placed Ishbosheth (Ishbaal) on the throne. When accused by the king, Abner, who was the real ruler of Israel, promptly proffered the Northern Kingdom to David (2 Samuel 3). A three years’ famine was divined to be due to the displeasure of Jehovah at the slaughter of the Gibeonites by Saul. When David inquired what expiation he should make, the Gibeonites refused money compensation, but demanded descendants of Saul to expose before Jehovah. The king gave them two of Rizpah’s, and three of Michal’s (Merab’s) sons, who were slain and exposed on Mount Gibeah (2 Samuel 21:1–14). Rizpah spread sackcloth on the rock, — a sign that the land repented, — and watched the^dead till the anger of Jehovah relented and the rain came. Her vigil ended, she was at liberty to perform the rite of burial. J. H. Stevenson.

Roads and Travel

See Trade and Commerce.’Byways’ in Judges 5:6 should rather be ‘roundabout ways.’ In Jeremiah 18:15 ‘bypaths’ (RV) are opposed to the old tracks.

Robbers of Churches

See Churches [Robbers of). ROBE.— See Dress.

Rock

Rock represents various Heb. words, which, generally speaking, have the same ideas as the Eng. — strength, security, height, etc. (cf. Stanley, SP, Appendix). The rocks named in OT are Oreb (Judges 7:25. Isaiah 10:26). Etam (Judges 15:8). Rimmon (247 21:13). the crags Bozez and Seneh (1 Samuel 14:4). Sela-hammahlekoth (23:28). In 2 Kings 14:7. Isaiah 16:1 42:11 ‘the Rock’ (RV ‘Sela’) is a proper name, Sela or Petra, the rock-city par excellence; in Judges 1:36 (RVm ‘Sela’) the identification is doubtful; es-Safleh, ‘a bare and dazzling white sandstone promontory 1000 ft. high,’ near the south of the Dead Sea, is probably intended. Rocks were the haunt of the eagle (Job 39:28). of the wild goat (v. 1). or the coney (Proverbs 30:26) ; cf. Psalms 104:18. Proverbs 30:19 refers to the mysterious gliding of the serpent over a rock; Amos 6:12. to the proverbial impossibility of horses running over crags. Deuteronomy 32:13 emphasizes the fact that in Palestine even the rocks are the home of bees (Psalms 81:16. ig 7). anj jije rocky soil produces olives (Job 29:6). Besides this natural marvel, we have the miracles of Exodus 17:6. Numbers 20:8 etc. In 1 Corinthians 10:4 St. Paul follows a wide-spread Jewish haggadah, which can be traced to the 1st century a.d., according to which the rock (perhaps originally the well) followed Israel; when the Tabernacle was pitched, the water gushed out afresh, the princes singing the song of Nu 21. The epithet ‘spiritual’ does not deny the literal reality of that to which it refers ; the manna was literal to St. Paul, and the water and rook must have been so too. He sees in the literal fact a foreshadowing of the Christian sacraments. Further, he identifies the rock with Christ, implying His pre-existence and care for His people; cf. Philo’s identification of it with the Wisdom and Word of God.

Rocks, particularly the soft sandstone of Edom, were primitive dwelling places (Job 24:8 30:6 ; cf . cave-dwellers of Deuteronomy 2:12). an.d were used (or sepulchres (Isaiah 22:16. Mark 15:46). Job 19:24 refers to the permanence of the rock inscription;28» (a somewhat unusual word, ‘flinty rock’ RV) to mining. In Judges 6:20 13:19 the rock is a natural monolithic altar; in 6 tr. ‘strong-hold’ with RV. Rocks as dangers to ships are mentioned in Acts 27:29. and metaphorically in Jude 12 RV [but RVm and Bigg retain ‘spots’ of AV, which has the support of the parallel 2 Peter 2:13). The barrenness and desolation of a rock is the point of Ezekiel 26:4, 14. with a pun on Tyre ( = rock); cf. the unfruitful ‘rock’ (Luke 8:6). or ‘rocky places’ (Matthew 13:5 RV) of the parable of the Sower; i.e. rock with a thin layer of earth. The rock meets us continually as a place of refuge, literal or metaphorical (Numbers 24:21, 1 Samuel 13:6. Isaiah 2:19. Jeremiah 48:28 49, Ob ‘); cf.’ feet on rock’ (Psalms 27:5 40:2) in Isaiah 32:2 it is a shade from the heat. And so it is a frequent title for God, as the unvarying strength and support of His people (Deuteronomy 32:4 ff. [6 times], Psalms 18:2 etc., Isaiah 17:10 30:29. Habakkuk 1:12). It is often represented by ‘God,’ and vague terms (‘help,’ etc.) in the ancient versions, as well as AV and Pr. Bk. [e.g. Psalms 95:1). A sufficient explanation of the use is found in the natural scenery of Palestine. It is doubtful how far ‘Rock’ (Zur) was a definite name for God. It has been found in compounds in two S. Arabian inscriptions, and occurs in the proper names of Numbers 1:5, 6, 10. 3:35. ‘Great Rock’ is a common title of Asshur and Bel in Assyria. In Deuteronomy 32:31. Isaiah 31:9 the title is given to heathen gods, but in the latter passage the word sela is used. And the fact that this word is freely employed in this connexion side by side with zur rather contradicts the supposition that the latter was technically a proper name. Convulsions of nature and the power of God are connected with breaking the rock (1 Kings 19:11. Job 14:18. Jeremiah 23:29. Nahum 1:6. Matthew 27:51). and in Jeremiah 5:3 it is a symbol of obstinacy. In Matthew 7:24 it represents the sure foundation; cf. Matthew 6:18 and art. Power of the Keys, p. 742. The name ‘Peter’ is a tr. of the Aram. Cephas, the Heb. form of which is used Jeremiah 4:29, Job 30:6 (see art. Peter). For the ‘rock of offence or stumbling,’ see Isaiah 8:14 28:16. Romans 9. 1 Peter 2:6. Precipitation from a rock was a form of execution (2 Chronicles 25:12 [? 2 Samuel 21:6, 10). cf. Luke 4:29). C. W. Emmet.

Rock Badger

Rock badger (Leviticus 11:5 RVm) is Hyrax syriacus. See Coney.

Rod

The rods, sticks, staves, and clubs carried or otherwise used by the Hebrews were probably as varied in size and shape as those in use among the inhabitants of Palestine at the present day, of which a minute description, with illustrations, is given by Baldensperger in PEFSt, 1905, 35 ff. No hard-andfast distinction can be made out between the matteh, the sKebet, and the maqgel — all three rendered in EV by ‘rod’ or ‘staff.’ The context must generally decide which of the two is the better rendering. For example, the twigs which Jacob peeled in the device recorded in Genesis 30:37 ff. are true rods; but in 32:10 the same word (.maqciB) is properly rendered ‘staflE.’ On the other hand, Moses’ ‘rod’ (so EV) is rather his shepherd’s ‘staff’ (Exodus 4:2 etc.).

For the rod as an instrument of punishment, shebet is more frequently employed than matteh, as Proverbs 10 13:24 26:3. although both are not seldom employed in parallel lines (Isaiah 10:24 30:31 f. etc.). The former also denotes the shepherd’s club (described and figured in Hastings’ DB iv. 291’‘, PEFSt, 1905, 36), as in Psalms 23:4, Leviticus 27:32 etc. (EV’ rod’). See also Sceptre. A. R. S. Kennedy. RODANm.— See Dodanim.

Roe, Roebuck

1 . zebt and zebiyyah.—See Gazelle- 2. ya’alah, Proverbs 5:19, RV ‘doe’; see ‘Wild Goat’ in art. Goat. 3. ‘Bpher, Song of Songs 4:5 7:3, AV’ young roe,’ RV ‘fawn.’ 4. yachmur (lit. ‘red ‘), Deuteronomy 14:5, 1 Kings 4:23. AV ‘fallow deer,’ RV ‘roebucks.’ The true fallow-deer is the ‘ayyal or hart; see Hart. In the LXX yachmUr is tr. boubalos, the bubale; but it is much more probable that it is the roebuck (Cervw capreolus), still called the yahmur by some Arabs. It is a gazelle-like animal with threebranched upright horns. E. W. G. Masterman.

Rogelim

The native place of Barzillai the Gileadite (2 Samuel 17:27 19:31). The exact site is unknown.

Rohgah

An Asherite (1 Chronicles 7:34).

Rodhus

Rodhus (1 Esdras 5:8). See Rehum, 1.

Roll

See Writing, 6.

Romamti-ezer

A son of Heman (1 Chronicles 25:4, 31).