Reverence – Right

Reverence

rev'-er-ens: In the Old Testament, "reverence" occurs as the translation of two Hebrew words, yare' and shachah. The root idea of the former is "fear." It is used to express the attitude toward God Himself, as in Psalms 89:7 the King James Version; or toward His sanctuary, as in Leviticus 19:30; Leviticus 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 Samuel 9:6 the King James Version; 1 Kings 1:31 the King James Version; Esther 3:2,Esther 3:5. The group of ideas here, therefore, is "honor," "obeisance," "reverence."

In the New Testament "reverence" occurs as the translation of three Greek words, aidos, phobeomai, and entrepomai. In the first, the idea is "modesty" (Hebrews 12:28; compare 1 Timothy 2:9). In the second, "fear" (Ephesians 5:33 the King James Version), though here it is used to set forth the attitude of proper subjection on the part of a wife toward her husband (compare 1 Peter 3:2,1 Peter 3:5). 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 (Matthew 21:37; Mark 12:6; Luke 20:13; Hebrews 12:9).

In the Apocrypha entrepomai occurs in The Wisdom of Solomon 2:10; Sirach 4:22. In addition, proskuneo, "make obeisance," occurs in Judith 10:23; 14:7; thaumazo, "wonder," Sirach 7:29, and aischunomai, "be ashamed," Baruch 4:15.

"Reverend" occurs in the Old Testament in Psalms 111:9, of the name of God (yare'), and in the Apocrypha in 2 Macc 15:12, "a man reverend (aidemon, "modest") in bearing," and in the New Testament the Revised Version (British and American) has "reverent in demeanor" (hieroprepes) in Titus 2:3 and "reverend" in Philippians 4:8 margin (semnos).

E. J. Forrester

Revile

re-vil'.

See CRIMES; PUNISHMENTS.

Revive; Reviving

re-viv', reviv'-ing: revive is the translation of chayah, "to live," "cause to live," used of restoration to life (Genesis 45:27; Judges 15:19, etc.); of rebuilding (Nehemiah 4:2); of restoration to well-being (Psalms 85:6 (the Revised Version (British and American) "quicken"); Psalms 138:7; Isaiah 57:15; Hosea 6:2; Hosea 14:7); of Yahweh's gracious work for His people (Habakkuk 3:2, "revive thy work in the midst of the years," etc.); "reviving" is the translation of michydh "preservation" or "means of life" (Ezra 9:8,Ezra 9:9). "Revive" occurs in the New Testament as the translation of anazao, "to live again" (Romans 7:9, Romans 14:9, the King James Version "Christ both died, and rose, and revived," the Revised Version (British and American) (omitting "and rose") "Christ died and lived again" zao).

In 1 Macc 13:7 the Revised Version (British and American) we have "And the spirit of the people revived," anazopureo, "to stir or kindle up as a fire," the same word as in 2 Timothy 1:6, the Revised Version (British and American) "stir up the gift of God, which is in thee," margin "Greek: `stir into flame.'"

In view of the frequent modern use of "revive" and "revival," it is worthy 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 it lie dormant, as a slumbering ember merely.

W. L. Walker

Reward

re-word': In modern English (except when influenced by the Biblical forms) a "reward" is something given in recognition of a good act. In English Versions of the Bible, however, "reward" is used quite generally for anything given, and the term covers the recompense of evil (Psalms 91:8), wages (1 Timothy 5:18 the King James Version), bribes (Micah 7:3), and gifts (Jeremiah 40:5 the King James Version). The Revised Version (British and American) has specialized the meaning in a number of cases (Psalms 94:2; Ezekiel 16:34; Jeremiah 40:5, etc.), but not systematically.

Rezeph

re'-zef (retseph;

1. Forms of the Name:

Codex Vaticanus Rhapheis; Rhaphes; Codex Alexandrinus ten Rhapheth (2 Kings 19:12), B Q margin Rhapheth Codex Sinaiticus Q Rhafes; Codex Alexandrinus Rhapheis (Isaiah 37:12); Vulgate (Jerome's Latin Bible, 390-405 A.D.) Roseph (2 Kings 19:12), Reseph (Isaiah 37:12)): One of the places referred to by Sennacherib's Rabshakeh when delivering that king's message to Hezekigh demanding the surrender of Jerusalem. The names which precede are Gozan and Haran; and "the children of Eden that were Telassar" follows.

2. Now Called Rucafa:

It is now represented by Rucafa, East of Tipsah and Northeast of Hamath, and is regarded as the (Rhesapha) of Ptolemy (v.15). It was for some time under Assyrian dominion, and appears in a geographical list (2 R 53, 37a) preceded by Arrapba (Arrapachitis) and Halabbu (Halah), and followed by Tamnunu, uder the form of Rasappa (elsewhere Racapi).

3. Its Assyrian Governors:

From the Eponym Canons, Ninip-kibsi-ucur was, it appears, prefect in 839 BC, Uras-eres from 804 to 775 BC, Sin-sallimanni in 747, and Bel-emuranni in 737 BC. Judging from their names, all these were Assyrians, but a seemingly native governor, Abda'u (or Abda'i), possibly later than the foregoina, is mentioned in a list of officials (K. 9921). Yabutu was sanu (deputy-governor?) of Rezeph in 673 BC. Its mention in the Assyrian geographical lists implies that Rezeph was an important trade-center in Old Testament times.

T. G. Pinches

Rezia

re-zi'-a.

See RIZIA.

Rezin

re'-zin (retsin; Rhaasson): The last of the kings of Syria who reigned in Damascus (2 Kings 15:37; 2 Kings 16:5–10; Isaiah 7:1; Isaiah 8:4–7). Alona with Pekah, the son of Remaliah, who reigned 20 years over Israel in Samaria, he joined in the Syro-Ephraimitic war aaainst Ahaz, the king of Judah. Together they laid siege to Jerusalem, but were unsuccessful in the effort to take it (2 Kings 16:5; Isaiah 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" (Isaiah 7:4) were destined to miscarry. It was then, too, that the sign was aiven of the vigin who should conceive, and bear a son, and should call his name Immanuel. Rezin had to content himself on this campaign to the South 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 Kings 16:6, where it is agareed that "Syria" and "Syrians" should be read "Edom" and "Edomites," which in the Hebrew 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 Kings 16:7). Tiglath-pileser had already carried his arms to the West and ravaged the northern border of Israel; and now he crossed the Euphrates and hastened to Damascus, slaying Rezin and carrying his people captive to Kir (2 Kings 16:9). In the copious Annals of Tialath-pileser, Rezin figures with the designation Racunu(ni), but the tablet recording his death, found and read by Sir Henry Rawlinson, has been irrecoverably lost, 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.

Rezin, Sons of: Mentioned among the Nethinim (Ezra 2:48), who returned to Jerusalem with Zerubbabel from captivity (compare Nehemiah 7:50).

LITERATURE.

Schrader, COT, as above; Driver, Authority, 99 ff,

T. Nicol.

Rezon

re'-zon (rezon; Rhazon): Son of Eliadah, and a subject of Hadadezer, king of Zobah (1 Kings 11:23). The name appears to be given as chezyon; Hazein (1 Kings 15:18; see HEZION), where he is the father of Tabrimmon, whose son Ben-hadad I is known through his leaaue 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 South, the other in the North, 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 Kings 11:25), and if the surmise adopted by many scholars is correct that he is the same as Hezion (1 Kings 15:18), then he was really the founder of the dynasty of Syrian kings so well known in the history of this period of Israel; and the line would run: Rezon, Tabrimmon, Ben-hadad I, and Ben-hadad II.

LITERATURE.

Burney on 1 Kings 11:23 and 15:18 in Notes on Hebrew Text of Books of Kings; Winckler, Alttest. Untersuchunaen, 60 ff.

T. Nicol.

Rhegium

re-ji-um: This city (@Rhegion] (Acts 28:13), the modern Reggio di Calabria) was a town situated on the east side of the Sicilian Straits, about 6 miles South of a point opposite Messana (Messina). Originally a colony of Chalcidian Greeks, the place enjoyed great prosperity in the 5th century 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, althouah it was partially restored by the younaer Dionysius. On the occasion of the invasion of Italy by Pyrrhus, 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. 1; xxvi.12; xxix.6). At the time of the Social War they were incorporated with the Roman state, Rhegium becoming a municipality (Cicero Verr. v.60; Pro Archia, 3).

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 (Rhesa): A son of Zerubbabel in the genealogy of Jesus according to Luke (Luke 3:27).

Rhinoceros

ri-nos'-er-os: This word is found in the King James Version margin to Isaiah 34:7 ("rhinocerots") for re'emim, the King James Version "unicorns," the Revised Version (British and American) "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 Hebrew writers.

See UNICORN.

Rhoda

ro'-da (Rhode, "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).

S. F. Hunter

Rhodes

rodz (Rhodos): An island (and city) in the Aegean Sea, West 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 fortitled city provided with a double harbor. Near the entrance of the harbor stood one of the seven wonders of the ancient world--a colossal bronze statue dedicated to Helios. Tiffs colossus, made by Chares about 290 BC, at a cost of 300 talents ($300,000 in 1915), 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 leas 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 BC 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 areat that it would fill the cars of a modern freight train (900 camel loads).

The most ancient cities of Rhodes were Ialysus, 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, Ialysus 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 (Gaaae), and in Lycia (Corydalla). The island attained no political greatness until the three chief cities formed a confederation and rounded the new capital (Rhodes) in 408 BC. In the beginning of the Peloponnesian war, Rhodes sided with the Athenians, 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 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 "Winaed Victory" 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 neiahboring 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 rounded 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 Roman province of Asia (44 AD). Strabo says that he knows no city so splendid in harbor, walls and streets. When the Roman 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 Theodoros Protosebastos. In 1310 the Knights of John, who had been driven from Palestine, made Rhodes their home. After the subjuaation of the island by Sultan Soliman in 1522 the Knights of 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 filled with sand. The inhabitants number nearly 12,000 (all Turks and Jews). Rhodes is mentioned in the New Testament only as a point where Paul touched on his voyage southward from the Hellespont to Caesarea (Acts 21:1); but in 1 Macc 15:23 we are informed that it was one of the states to which the Romans sent letters in behalf of the Jews.

LITERATURE.

Berg, Die Insel Rhodes (Braunschweig, 1860-62): Schneiderwirth, Geschichte der Insel Rhodes (Heiligenstadt, 1868); Guerin, L'ile de Rhodes, 2nd edition, Paris, 1880; Biliotti and Cottrel, L'ile de Rhodes (Paris, 1881); Torr, Rhodes in Ancient Times (Cambridge, 1885) and Rhodes in Modern Times (1887).

J. E. Harry

Rhodocus

rod'-o-kus (Rhodokos): A Jewish traitor who disclosed the plans of Judas to Antiochus (Eupator) (2 Macc 13:21) 162 BC. Of his fate nothing more is known.

Rib

(tsela`, tsal`ah; Aramaic `ala`): The Hebrew words designate the "side," "flank," thence the "ribs." They are found thus translated only in connection with the creation of Eve: "He (Yahweh) took one of his (Adam's) ribs, and closed up the flesh instead thereof: and the rib, which Yahweh God had taken from the man, made he (margin "builded he into") a woman" (Genesis 2:21,Genesis 2:22). The Aramaic word is only found in Daniel 7:5.

Twice the Revised Version (British and American) uses the word "rib" in a figurative sense of two beams or rafters built in to 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 (Exodus 30:4; Exodus 37:27).

A curious mistranslation has crept into the King James Version, which here follows Jewish commentators or etymologists, in four passages in 2 Samuel (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 Hebrew word chomesh, which indeed means "fifth," is here a noun, derived from a root meaning "to be staunch," "stalwart," "stout" "fleshy," "obese" (compare chamush, "armed," "equipped soldier"; Arabic el khamis (el chamis), "the army," which, however, Arabic lexicographers explain as meaning "fivefold," namely, vanguard, right and left wing, center and rear guard). The word is to be translated "abdomen," "belly." the Revised Version (British and American) renders correctly "into the body."

H. L. E. Luering

Ribai

ri'-ba-i, ri'-bi (ribhay; Septuagint Rheiba, with variants): A Benjamite, the father of ITTAI (which see), one of David's "mighty men" (2 Samuel 23:29 parallel 1 Chronicles 11:31).

Ribband

rib'-and, rib'-an (pathil (Numbers 15:38 the King James Version)).

See COLOR, (2); CORD, (4).

Riblah

rib'-la (ribhlah; Rheblatha, 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 Kadytis 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 Kings 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 subjugation of Jerusalem. 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 Kings 25:6,2 Kings 25:20; Jeremiah 39:5–7; Jeremiah 52:8–11). Riblah then disappears from history, but the site exists today in the village of Ribleh, 35 miles Northeast of Baalbek, and the situation is the finest that could have been chosen by the Egyptian or Babylonian 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 South had behind them the command of the rich corn and forage lands of Coele-Syria, while the Babylonian army from the North 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 Palestine, or to defend itself against attack from those places, while a few miles to the South the mountains 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 Ezekiel 6:14, while in Numbers 34:11 it does not really appear. See (2).

(2) A place named as on the ideal eastern boundary of Israel in Numbers 34:11, but omitted in Ezekiel 47:15–18. The Massoretic Text reads "Hariblah"; but the Septuagint probably preserves the true vocalization, according to which we should translate "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 `Arbel.

W. M. Christie

Riches

rich'-ez, rich'-iz: Used to render the following Hebrew and Greek words:

(1) `Osher, which should, perhaps, be considered the most general word, as it is the most often used (Genesis 31:16; Ecclesiastes 4:8; Jeremiah 9:23). It looks at riches simply as riches, without regard to any particular feature. Alongside this would go the Greek ploutos (Matthew 13:22; Ephesians 2:7).

(2) Chocen (Proverbs 27:24; Jeremiah 20:5), nekhacim and rekhush (Genesis 36:7; Daniel 11:13,Daniel 11:14 the King James Version) look at riches as things accumulated, collected, amassed.

(3) Hon looks upon riches as earnings, the fruit of toil (Psalms 119:14; Proverbs 8:18; Ezekiel 27:27).

(4) Hamon 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 (Psalms 37:16 the King James Version).

(5) Chayil regards riches as power (Psalms 62:1; Isaiah 8:4; Isaiah 10:14).

(6) Yithrah means "running over," and so presents riches as abundance (Jeremiah 48:36 the King James Version). Along with this may be placed shua`, which has the idea of breadth, and so of abundance (Job 36:19 the King James Version).

(7) Qinyan regards riches as a creation, something made (Psalms 104:24; compare margin);

(8) (chrema) looks at riches as useful (Mark 10:23 f parallel). Like the New Testament, the Apoe 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 (Proverbs 27:24); they are not to be trusted in (Mark 10:23; Luke 18:24; 1 Timothy 6:17); they are not to be gloried in (Jeremiah 9:23); the heart is not to be set on them (Psalms 62:10); but they are made by God (Psalms 104:24), and come from God (1 Chronicles 29:12); and they are the crown of the wise (Proverbs 14:24). Material riches are used to body forth for us the most precious and glorious realities of the spiritual realm. See, e.g., Romans 9:23; Romans 11:33; Ephesians 2:7; Philippians 4:19; Colossians 1:27.

Compare MAMMON; TREASURE; WEALTH.

E. J. Forrester

Rid; Riddance

rid, rid'-ans: "Rid" originally meant "rescue" (the King James Version Genesis 37:22; Exodus 6:6; Psalms 82:4; Psalms 144:7,Psalms 144:11), whence the meaning "remove" or "clean out" (Leviticus 26:6 the King James Version, with "riddance" in Leviticus 23:22; Zechariah 1:18). The word occurs in the American Standard Revised Version and in the English Revised Version in Exodus 6:6.

Riddle

rid'-'-l (chidhah; ainigma).

See GAMES.

Rie

ri "Rye" (King James Version, Exodus 9:32; Isaiah 28:25).

See SPELT.

Right

rit (yashar, mishpaT; dikaios, euthus): Many Hebrew words are translated "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 Yahweh (Exodus 15:26; Deuteronomy 12:25, etc.), in one's own eyes (Judges 17:6), "right words" (Job 6:25 the King James Version, yosher), "right paths" (Proverbs 4:11 the King James Version); and mishpaT "judgment" "cause" etc., a forensic term, as "Shall not the Judge of all the earth do right?" (Genesis 18:25). In Job 34:17, the Revised Version (British and American) has "justice" (34:6, "right"), etc. The word tsedheq, tsedhaqah, ordinarily translated "righteousness," are in a few cases rendered "right" (2 Samuel 19:28; Nehemiah 2:20; Psalms 9:4; Psalms 17:1; Psalms 119:75; Ezekiel 18:5, etc.). In the New Testament the chief word is dikaios, primarily "even," "equal" (Matthew 20:4; Luke 12:57, etc.); more generally the word is rendered "just" and "righteous." Euthus, used by Septuagint for yashar (1 Samuel 12:23; Hosea 14:9), occurs a few times (Acts 8:21; Acts 13:10; 2 Peter 2:15); so orthos, "straight," "upright" (Luke 10:28). "Right-hand" or "side" represents Hebrew yamin and kindred forms (Genesis 48:13,Genesis 48:14,Genesis 48:17; Exodus 15:6, etc.); the Greek, in this sense, is dexios (Matthew 6:3; Matthew 20:21, etc.).

Revised Version, among other changes, has "right" for the King James Version "judgment" in Job 27:2; Job 34:5, and for "right" in the King James Version substitutes "straight" in Ezra 8:21, "skillful" in Ecclesiastes 4:4, margin "successful," etc. In John 1:12 the Revised Version (British and American) reads, "the right to become children of God" for the King James Version "the power" (exousia); in Matthew 20:7,Matthew 20:15 "right" is omitted, with the larger part of the verse. In 2 Timothy 2:15 "rightly dividing" (orthotomeo) is changed to "handling aright" with margin "holding a straight course in the word of truth. Or, rightly dividing the word of truth."

W. L. Walker