Roof – Ruth

Roof

roof.

See HOUSE.

Roof-Chamber

See HOUSE.

Room

room.

See HOUSE.

Root

root (shoresh; rhiza): Frequently mentioned in the Old Testament and New Testament, but almost always in a figurative sense, e.g. "root of the righteous" (Proverbs 12:3,Proverbs 12:12); "root that beareth gall" (Deuteronomy 29:18); "Their root shall be as rottenness" (Isaiah 5:24); "root of bitterness" (Hebrews 12:15). Also of peoples: "they whose root is in Amalek" (Judges 5:14); of Assyria (Ezekiel 31:7); "Ephraim is smitten, their root is dried up" (Hosea 9:16); "Judah shall again take root downward" (2 Kings 19:30; compare Isaiah 27:6; Isaiah 37:31); the root of Jesse (Isaiah 11:10; Romans 15:12); root of David (Revelation 5:5; Revelation 22:16).

Root Of David

See DAVID, ROOT OF.

Root Of Jesse

(shoresh yishay (Isaiah 11:10); rhiza tou Iessai (Romans 15:12)): The Hebrew and Greek words are practically the same in meaning. "Root" means descendant, branch of the family or stock. The Messianic king was to be of the family of Jesse the father of David. In Romans 15:12 Paul quotes the Septuagint of Isaiah 11:10. Jesus is a branch or descendant of the family of Jesse, as well as of David.

See also DAVID, ROOT OF.

Rope

rop: Used in the Old Testament for chebhel, "that which binds" (2 Samuel 17:13, etc.), and for `abhoth, "that which is woven" (Judges 15:13, etc.). In neither word is any specified thickness or strength connoted, and chebhel is translated equally well by "line" (2 Samuel 8:2, etc.) or "cord" (Joshua 2:15, etc.), and `abhoth by "cord" (Psalms 118:27, etc.), as best suits the context. Similarly in the New Testament the word schoinion, literally, "made of rushes" can mean the rope by which a boat is fastened (Acts 27:32) or small cords suitable for a whip (John 2:15). The usual material for ropes was certainly flax (hemp), but the Egyptians, and so possibly the Hebrews, at times made ropes of leathern thongs.

See CORD; LINE; SHIPS AND BOATS, III, 2.

Burton Scott Easton

Rose

roz: (1) (chabhatstseleth; anthos, "a flower" (Song of Songs 2:1) krinon, "a lily" (Isaiah 35:1)): By general consent English Versions of the Bible is wrong: in Song of Songs 2:1 margin reads "Hebrew habazzeleth, the autumn crocus" and in Isaiah 35:1, margin reads "or autumn crocus." This is the Colchicum autumnale (Natural Order, Liliaceae). A Targum on Song of Songs 2:1 explains the Hebrew word as "narcissus" , a very common plant in the plains and mountains of Palestine and a great favorite with the natives. Two species, N. tazetta and N. serolinus (Natural Order, Amaryllideae), occur, the latter being the finer; they are autumn plants. All authorities agree that the so-called "rose" was some kind of bulbed plant. (2) (rhodon, "the rose," mentioned in Ecclesiasticus 24:14; 39:13; 50:8; The Wisdom of Solomon 2:8; 2 Esdras 2:19): There is no reason why the rose, of which several varieties are common in Palestine, should not be meant. Tristram favors the rhododendron. The expression, "rose plants in Jericho," in Ecclesiasticus 24:14 has nothing whatever to do with what is now sold there as a "rose of Jericho," a dwarf annual plant, Anastatica hierochuntina (Natural Order, Cruciferae), which dries up and can be made to reexpand by placing the root in water.

E. W. G. Masterman

Rosh (1)

rosh, rosh (ro'sh): A son or grandson of Benjamin (Genesis 46:21).

Rosh (2)

(ro'sh; Rhos, variant (Q margin) kephales; Vulgate (Jerome's Latin Bible, 390-405 A.D.) capiris):

1. Rosh and Its Renderings:

This name occurs in the prophecies against Gog in Ezekiel 38:2,Ezekiel 38:3 and 39:1, where the King James Version has "Gog, the land of Magog, the chief prince of Meshech and Tubal." This translation is due to ro'sh being the common Hebrew word for "head" or "chief" (compare the Greek variant and the Vulgate), and is regarded as incorrect, that of the Revised Version (British and American), "Gog, of the land of Magog, the prince of Rosh, Meshech and Tubal," being preferred.

2. Identification with Russia:

The identification of Rosh is not without its difficulties. Gesenius regarded it as indicating the Russians, who are mentioned in Byzantine writers of the 10th century under the name of Rhos. He adds that they are also noticed by Ibn Fosslan (same period), under the name of Rus, as a people dwelling on the river Rha (Volga). Apart from the improbability that the dominion of Gog extended to this district, it would be needful to know at what date the Rus of the Volga arrived there.

3. Probably the Assyrian Rasu:

Notwithstanding objections on account of its eastern position, in all probability Fried. Delitzsch's identification of Rosh with the mat Rasi, "land of Rash" of the Assyrian inscriptions, is the best. Sargon of Assyria (circa 710 BC) conquered the countries "from the land of Rasu on the border of Elam as far as the river of Egypt," and this country is further described in his Khorsabad Inscription, 18, as "the land of Rasu, of the boundary of Elam, which is beside the Tigris." Assyria having disappeared from among the nations when Ezekiel wrote his prophecies, Babylonia was probably the only power with which "Gog of the land of Magog" would have had to reckon, but it may well be doubted whether the Babylonian king would have allowed him to exercise power in the district of Rasu, except as a very faithful vassal. It may here be noted that the Hebrew spelling of Rosh presupposes an earlier pronunciation as Rash, a form agreeing closely with that used by the Assyrians. See Fried. Delitzsch, Wo lag das Paradies? 325.

T. G. Pinches

Rot; Rottenness

rot, rot'-'-n-nes (verb raqebh, noun raqabh (riqqabhon, Job 41:27), with maq, "decay" (Isaiah 5:24), and `abhash, "shrivel" (so Joel 1:17 the Revised Version margin)): "Rottenness of the bones" (Proverbs 12:4; Proverbs 14:30; Habakkuk 3:16) is ulceration (caries) of the bones, used as an example of an intensely painful disease. the King James Version, in addition, has "rot" in Numbers 5:21,Numbers 5:22,Numbers 5:27, where the Revised Version (British and American) has "fall away" (naphal), but a euphemistic paraphrase is in point (see the comms.). In Jeremiah 38:11,Jeremiah 38:12 the King James Version has "old rotten rags" for melach, "rag" (the Revised Version (British and American) "wornout garments," a translation that specializes too far).

Rote

rot: the Revised Version margin gives "learned by rote" in Isaiah 29:13 for the King James Version "taught," which indicates that the service of Yahweh was merely formal.

Rower; Rowing

ro'-er, ro'-ing.

See SHIPS AND BOATS, III, 1.

Royal

roi'-al: Either belonging to a king (kingdom) or having kingly power, dignity, authority, etc. In Hebrew, the word is expressed by using different nouns in the gen. case (the "construct state"). They are:

(1) melekh, "king": "Asher .... shall yield royal dainties," literally, choice morsels of the king, meaning fit for a king (Genesis 49:20); "besides that which Solomon gave her of his royal bounty," literally, which he gave her according to the hand (the wealth) of King Solomon (1 Kings 10:13; compare the Revised Version margin); "a royal statute," literally, statute of a malka', which is the emphatic Aramaic term for melekh, "king" (Daniel 6:7);

(2) mamlakhah, "the power and dignity of a king," "Gibeon .... one of the royal cities," i.e. a capital city with a king of her own (Joshua 10:2; compare 1 Samuel 27:5); "all the seed royal," literally, the seed of the kingdom (2 Kings 11:1; compare 2 Chronicles 22:10);

(3) malkhuth, "kinghood," "kingdom": "royal majesty," literally, majesty of kinghood (1 Chronicles 29:25); quite frequently in the Book of Esther; royal wine (1:7); crown (1:11; compare 2:17; 6:8); commandment (1:19); "her royal estate," literally, her kinghood (1:19); house royal (2:16; compare 5:1); royal apparel (5:1; compare 6:8,15); throne (5:1);

(4) melukhah, "kingdom," "kingly power and dignity": "royal city," literally, the city of the kingdom, meaning here that part of the city (Rabbah) in which the royal palace was situated (2 Samuel 12:26); "royal diadem," literally, turban of kinghood (Isaiah 62:3);

(5) in Jeremiah 43:10 we find the word shaphrir; its meaning is uncertain: "royal pavilion" (the Revised Version (British and American) and the King James Version), "glittering" (Revised Version, margin), "scepter," "a carpet covering a throne."

The New Testament uses the word for basilikos, "belonging to king": "royal apparel" (Acts 12:21); "the royal law," something like "the golden rule," being foremost because including all others (James 2:8), and for basileios (being vested with kingly power and honor), "royal priesthood," the Hebrew rendering would be mamlekheth kohanim, "a kingdom of priests," i.e. a kingdom whose citizens are priests, emphasizing the two facts that the true Christians have free access to the grace of God and that they enjoy the liberties and privileges of His kingdom (1 Peter 2:9).

William Baur

Royal City

See ROYAL, (2), (4).

Ruby

roo'-bi.

See STONES, PRECIOUS.

Rudder; Rudder-Bands

rud'-er.

See SHIPS AND BOATS, III, 2, (3).

Ruddy

rud'-i ('adhmoni (1 Samuel 16:12; 1 Samuel 17:42; Genesis 25:25 the Revised Version margin), 'adhom (Song of Songs 5:10); verbs 'adham (Lamentations 4:7), and eruthriao, "to blush" (Ad Es 15:5)): "Ruddy" is the form taken by the adjective "red" when used as a term of praise of the human skin, and this is its use in the Bible (the Hebrew and Greek words are all usual words for "red" or "to be red"). The dark-skinned Hebrews found great beauty in a clear complexion.

Rude

rood: Not "impolite" in English Versions of the Bible (except perhaps 2 Macc 12:14), but "untrained," "ignorant"; compare the modern phrase, "a rude drawing." So Sirach 8:4 (apaideutos) and 2 Corinthians 11:6 (idiotes, `though I lack technical training in rhetoric'); compare the King James Version and the Revised Version margin Sirach 21:24.

Rudiments

roo'-di-ments (stoicheia, plural of stoicheion (Galatians 4:3,Galatians 4:9; Colossians 2:8,Colossians 2:20; Hebrews 5:12; 2 Peter 3:10,2 Peter 3:12)): This word occurs 7 t in the New Testament, and the King James Version translates it in three different ways. In the two passages in Galatians, and in the two in 2 Peter, it is rendered "elements." In the two passages in Colossians, it is translated "rudiments." In He it is rendered "first principles."

1. Etymological Meaning:

The etymological meaning of the word is, that which belongs to a row or rank, hence any first thing, an element, first principle. It denotes, specially

(1) the letters of the alphabet, the spoken sounds, as the elements of speech;

(2) the material elements of the universe, the physical atoms of which the world is composed;

(3) the heavenly bodies;

(4) the elements, rudiments, fundamental principles of any art, science or discipline; compare the phrase, "the a, b, c."

2. Use of Term in the New Testament:

(1) The New Testament use of the word, where it always occurs in the plural, is as follows: In 2 Peter 3:10,2 Peter 3:12, "The elements shall be dissolved with fervent heat," that is, the physical elements of the world and of the heavens are to be consumed, or subjected to change, by means of fire. In Hebrews 5:12, the King James Version "Ye have need that one teach you again which be the first principles of the oracles of God." This means that the Hebrew Christians had not made the advance expected, in grace and in the knowledge of God, but were in need of instruction in the elementary truths of the Christian faith.

(2) The Pauline use of the term is in Galatians and Colossians; see references as above. In Galatians 4:3,Galatians 4:9 the King James Version Paul writes, "When we were children, (we) were in bondage under the elements of the world"; "How turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?" The apostle here means the ceremonial precepts of the worship of the Jews. These requirements involved much and protracted difficulty in their observance; they were "a yoke .... which neither our fathers nor we were able to bear" (Acts 15:10). Yet the Galatian converts were tuning back again to these legal ordinances, and desired to be in bondage to them. These elements were "of the world," they had reference to material and not to spiritual things, they were formal and sensuous. They were "weak," for they had no power to rescue man from condemnation, and they could not save him from sin. They were "beggarly," for they brought no endowment of the heavenly riches. By these epithets Paul signifies that rites, ordinances, sacrifices, observance of days and seasons belonged to the elementary stages of the Jewish religion, which had now attained its end and purpose in the coming of Christ and His work. These things were necessary at the time they were divinely instituted, but the time had come when they were no longer required. They contained and conveyed an elementary knowledge, and were intended, from the first, to lead to an advance in the moral and spiritual life, which is now revealed in Christ.

It has been thought by some that what is meant by "elements" or "rudiments" in Galatians and Colossians is the physical elements, presided over by angels, and that this is in some way connected with the worship of angels, to which Paul refers in Colossians 2:18. The Jews believed that there were, angels of fire and of the wind, and of the other physical elements. The apostle therefore wished to show the foolishness of the worship of angels and of the heavenly bodies which they were supposed to control.

This latter meaning of the term is a possible, but not a probable one. The interpretation, already first given, which understands "elements" to mean the ordinances of Jewish legalism, is most in harmony with the gospel and with the teaching of Paul. "This is probably the correct interpretation, both as simpler in itself and as suiting the context better. Paul seems to be dwelling still on the rudimentary character of the law, as fitted for an earlier stage in the world's history" (Lightfoot, Commentary on Galatians, 167).

In Colossians 2:8 the King James Version Paul writes, "Beware lest any man spoil you .... after the rudiments of the world, and not after Christ"; and in Colossians 2:20, the King James Version "Wherefore if ye be dead with Christ from the rudiments of the world, why .... are ye subject to ordinances?" The meaning of the term here is the elements of religious training, the ceremonial precepts of the Jewish Law. In Colossians and Galatians the meaning is that the systems of the false teachers, both in Colosse and in Galatia, laid stress on Jewish ritual, ceremonial law and ascetic observances--things of this world, belonging to the visible sphere, things elementary, and intended, so far as the Jewish Law is concerned, simply as a preparation for the coming of Christ. Such were the rudiments of the world, so far as their source was Jewish. On their heathen side they were still more decidedly anti-Christian. Both of these tendencies, Jewish and heathen, were "not according to Christ." For Christ Himself who atoned for sin, and who now lives and reigns, delivers believers from all such methods, as well as from the need of them.

John Rutherfurd

Rue

roo (peganon): One of the plants mentioned in Luke 11:42 as subject to tithe: in the parallel passage, Matthew 23:23, anise and cummin are mentioned. Ruta graveolens (Natural Order, Rutaceae) is the official rue, and a very similar species, R. chalepensis, is indigenous. Rue is a small shrub growing 2 to 4 ft. high with a heavy odor, disagreeable to Westerners, but a favorite with Orientals. A sprig of rue is often fixed on a child's cap or clothes as a kind of charm.

Rufus

roo'-fus (Rhouphos): The name is mentioned twice:

(1) Simon of Cyrene, who was compelled to bear the cross of Jesus, is "the father of Alexander and Rufus" (Mark 15:21);

(2) Paul sends greetings to Roman Christians, "Rufus the chosen in the Lord, and his mother and mine" (Romans 16:13).

Rufus was well known among those for whom Mark primarily wrote his Gospel, and according to tradition this was the Christian community at Rome. There seems no reason to doubt, therefore, that the Rufus of Mark and the Rufus of Paul are the same person. The name, meaning "red," "reddish," was, however, one of the commonest of slave names; the identification of these two is therefore merely a conjecture. The Rufus whom Paul greets is "the chosen in the Lord," i.e. "that choice Christian" (Denhey). Since all Christians are "chosen," this title must express some distinction. The mother of Rufus had played the mother's part to Paul on some occasion of which we are ignorant, hence the phrase "his mother and mine" (compare Mark 10:30).

S. F. Hunter

Rug

rug: Alternative rendering of a word (semikhah) in Judges 4:18 the Revised Version (British and American), "mantle" the King James Version. The translation is doubtful; Oxford Hebrew Lexicon; see Brown, Driver, and Briggs gives "rug or thick coverlet (?)."

Ruhamah

roo-ha'-ma, roo-ha'-ma: See LO-RUHAMAH, the symbolical name of Hosea's daughter (Hosea 1:6,Hosea 1:8).

Ruin

roo'-in (haricah, etc.; rhegma): "Ruin," the translation of haricah (Amos 9:11; compare Acts 15:16, where the Revised Version (British and American) Greek text, ta katestrammena), and of a number of other Hebrew words: in Luke 6:49 rhegma, "breakage," is used both in a literal sense (Isaiah 23:13; Isaiah 25:2, of fallen buildings; Eze 27:27; 31:13, of a state or people; Lu 6:49, of a house, etc.) and with a moral significance (Proverbs 26:28). the Revised Version margin correctly renders mikhshol in Ezekiel 18:30 "stumblingblock" (the King James Version "ruin"), and the Revised Version (British and American) in Ezekiel 21:15 "stumblings" (the King James Version "ruins"). The Revised Version (British and American) has "ruins" for the King James Version "desolations" in Ezra 9:9, margin "waste places"; Psalms 74:3; "in their ruins" for "with their mattocks" (2 Chronicles 34:6, margin " `with their axes.' The Hebrew is obscure"); "midst of the ruin" for "desolation" (Job 30:14); "their ruin" for "their wickedness" (Proverbs 21:12). "Ruinous" is the translation of mappalah (Isaiah 17:1) and of natsah (2 Kings 19:25; Isaiah 37:26).

W. L. Walker

Ruler

rool'-er:

1. In the Old Testament:

(1) moshel, "ruler," "prince," "master" (tyrant), applied to Joseph in Egypt (Genesis 45:8; compare Psalms 105:21); to the Philistines (Judges 15:11); to David's descendants, the future kings of Israel (2 Chronicles 7:18; compare Jeremiah 33:26); to Pharaoh (Psalms 105:20); to a wicked prince, a tyrant (Proverbs 28:15; compare Isaiah 14:5; Isaiah 49:7); to theocratic king, the Messiah (Micah 5:2); it is often used in general (Proverbs 6:7; Proverbs 23:1; Proverbs 29:12; Ecclesiastes 10:4; Isaiah 16:1, etc.).

(2) naghidh, "leader," "noble" (nobles), "prince." In a number of instances the Revised Version (British and American) renders it "prince," where the King James Version has ruler (1 Samuel 25:30; 2 Samuel 6:21; 1 Kings 1:35, etc.). It is used of Azrikam having charge of the palace of King Ahaz (2 Chronicles 28:7, "governor" of the house, the King James Version); of Azariah (Seraiah, Nehemiah 11:11), who is called the "ruler of the house of God" (1 Chronicles 9:11; compare 2 Chronicles 31:13); he was the leader of a division or group of priests. In 2 Chronicles 35:8 the names of three others are given (Hilkiah, Zechariah and Jehiel).

(3) nasi, "prince" (so Numbers 13:2, the King James Version "ruler"); generally speaking, the nasi' is one of the public authorities (Exodus 22:28); the rulers of the congregation (Exodus 16:22; compare 34:31); "The rulers brought the onyx stones" (Exodus 35:27), as it was to be expected from men of their social standing and financial ability: "when a ruler (the head of a tribe or tribal division) sinneth" (Leviticus 4:22).

(4) caghan, the representative of a king or a prince; a vice-regent; a governor; then, in the times of Ezra and Nehemiah, a leader or principal of the people of Jerusalem under the general supervision of these two men. The English Versions of the Bible renders it "ruler" (Ezekiel 23:12,Ezekiel 23:23), "deputy" (Jeremiah 51:23,Jeremiah 51:28,Jeremiah 51:57), and, in most cases, "ruler" with "deputy" in margin (Ezra 9:2; Nehemiah 2:16; Nehemiah 4:14,Nehemiah 4:19; Nehemiah 5:7,Nehemiah 5:17; Nehemiah 7:5; Nehemiah 12:40; Nehemiah 13:11; Isaiah 41:25; Ezekiel 23:6) always used in plural

(5) qatsin, "a judge" or "magistrate" (Isaiah 1:10; Isaiah 3:6,Isaiah 3:7; Isaiah 22:3; Micah 3:1,Micah 3:9); "a military chief" (Joshua 10:24).

(6) rodheh, one having dominion: "There is little Benjamin their ruler" (Psalms 68:27); the meaning is obscure; still we may point to the facts that Saul, the first one to conquer the heathen (1 Samuel 14:47 f), came of this the smallest of all the tribes, and that within its boundaries the temple of Yahweh was erected.

(7) rozen, a "dignitary," a "prince." "The kings of the earth set themselves, and the rulers take counsel together, against Yahweh" (Psalms 2:2); in the New Testament the word is rendered archontes (Acts 4:26).

(8) sar, "chief," "head"; prince, king; a nobleman having judicial or other power; a royal officer. The Revised Version (British and American) renders it frequently "prince": "rulers over my cattle" ("head-shepherds," Genesis 47:6); "rulers of thousands, rulers of hundreds," etc. (Exodus 18:21); they had to be men of good character because they were endowed with judicial power (Exodus 18:22); in Deuteronomy 1:15 the rendering of English Versions of the Bible is captains," etc.; they were military leaders. "Zebul the ruler of the city" (of Shechem, Judges 9:30), meaning "governor" (compare 1 Kings 22:26; 2 Kings 23:8); "rulers (or captains; compare 1 Kings 16:9) of his (Solomon's) chariots" (1 Kings 9:22); the rulers of Jezreel (2 Kings 10:1) were, presumably, the ruler of the palace of the king and the ruler of the city of Samaria (compare 2 Kings 10:5). It is difficult to explain why they should be called the rulers of Jezreel; both Septuagint and Vulgate (Jerome's Latin Bible, 390-405 A.D.) omit the word; "the rulers of the substance which was king David's" (1 Chronicles 27:31) overseers of the royal domain; "The rulers were behind all the house of Judah" (Nehemiah 4:16), the officers were ready to assume active command in case of an attack.

(9), (10) shilTon, "a commander," "an officer": "the rulers of the provinces" (Daniel 3:2 f); shalliT, "a person in power," "a potentate" (Daniel 2:10); there seems to be little doubt that the Aramaic term is used as an adjective (compare the Revised Version margin); in Daniel 5:7 occurs the verb shelaT, "to have dominion," "he shall rule as the third in rank" (compare 5:16,29).

(11) maghen, "shield": "Her rulers (shields) dearly love shame" (Hosea 4:18). Perhaps we ought to read (with Septuagint) migge'onam, "their glory," and to translate it "they love shame more than their glory"; they would rather have a good (!) time than a good name.

2. In the Apocrypha:

(1) archon, used of the "rulers" of the Spartans (1 Macc 14:20) and, in a general sense, of the priest Mattathias (1 Macc 2:17). the King James Version has the word also in a general sense in Sirach 41:18 (the Revised Version (British and American) "mighty man").

(2) hegoumenos, "one leading the way." A quite general term, Sirach 10:2 (ruler of a city); 17:17 (of Gentile nations); 46:18 (of the Tyrians). Also 2:17 the King James Version (the Revised Version (British and American) "he that ruleth"), and Sirach 32:1 the Revised Version (British and American) ("ruler of a feast," the King James Version "master").

(3) hoi megistanes, a rare word found only in the plural, for "rulers of the congregation" (Sirach 33:18). The same word in Mark 6:21 is translated "lords."

(4) 2 Macc 4:27 the King James Version for eparchos (the Revised Version (British and American) "governor").

(5) The King James Version inserts the word without Greek equivalent in 1 Macc 6:14; 11:57; 2 Macc 13:2.

3. In the New Testament:

(1) archon, "a person in authority," "a magistrate" "a judge," "a prince"; a councilor, a member of the supreme council of the Jews; a man of influence. "There came a ruler" (Matthew 9:18), meaning a ruler of the synagogue (compare Mark 5:22; Luke 8:41); see (2) below; "one of the rulers of the Pharisees" (Luke 14:1), perhaps a member of the Jewish council belonging, at the same time, to the Pharisees, or, more probably, one of the leading Pharisees; "the chief priests and the rulers" (Luke 23:13,Luke 23:15; Luke 24:20; compare John 3:1; John 7:26,John 7:48; John 12:42; Acts 3:17; Acts 4:5,Acts 4:8; Acts 13:27; Acts 14:5); the rulers were, with the chief priests and the scribes, members of the Sanhedrin, either of two councils of the Jews (the Great and the Lesser); they were lay-members (elders); "before the rulers" (Acts 16:19), the police magistrates (praetores, "praetors") of the city of Philippi; "Thou shalt not speak evil of a ruler of thy people" (Acts 23:5; compare Ex 22:28, nasi'; see 1, (3) above), a magistrate, a person in authority (compare Acts 7:27,Acts 7:35; Romans 13:3, the public authorities); "the rulers of this world" (1 Corinthians 2:6,1 Corinthians 2:8), persons being mentally superior to their fellow-men, and so having great influence in shaping their opinions and directing their actions.

(2) archisundgogos, "ruler of the synagogue." He was the presiding officer of a board of elders, who had charge of the synagogue. Sometimes they, also, were given the same name (compare "one of the rulers of the synagogue," Mark 5:22,Mark 5:35; Luke 8:41,Luke 8:49; in Matthew 9:18 Jairus is simply called archon); the ruler mentioned in Luke 13:14 was, of course, the president of the board (compare Acts 18:17, Sosthenes), while in Acts 13:15 the phrase "rulers of the synagogue" simply signifies the board. It was a deliberative body, but at the same time responsible for the maintenance of good order in the synagogue and the orthodoxy of its members; having, therefore, disciplinary power, they were authorized to reprimand, and even to excommunicate, the guilty ones (compare John 9:22; John 12:42; John 16:2).

(3) architriklinos, the ruler ("steward," the Revised Version margin) of the feast (John 2:8,John 2:9). See separate article.

(4) kosmokrator, a "world-ruler" (Ephesians 6:12). The angels of the devil (Matthew 25:41; Matthew 12:45) or Satan, the prince of this world (John 12:31), participate in his power; they are his tools, their sphere of action being "this darkness," i.e. the morally corrupt state of our present existence.

(5) politarches; the prefect of a city (Acts 17:6,Acts 17:8). Luke being the only one of the Biblical authors to hand down to us this word, it is a noteworthy fact that, in relatively modern times, a Greek inscription Was discovered containing this very word and, moreover, having reference to the city of Thessalonica (AJT, 1898, II, 598-643). Here it was where Paul and Silas preached the gospel so successfully that the Jews, "being moved with jealousy," caused Jason and certain brethren to be dragged before the rulers of the city (epi tous politarchas). These magistrates suffered themselves to be made the tools of the unscrupulous Jews by demanding and getting security from Jason and the rest.

William Baur

Ruler Of The Feast

(architriklinos; the King James Version governor): The word occurs in the New Testament in the account of the wedding feast in Cana of Galilee (John 2:8,John 2:9). According to Ecclesiasticus (32:1) it was customary to appoint a "master of the ceremonies" from among the invited guests. It was his duty to determine the places of the guests, to see that the ordinary rules of etiquette were observed, etc., and generally to supervise the arrangements. The Revised Version margin "steward" is possible if the "governor of the feast" meant the "head waiter" (Merx renders "head servant of the feast"), and not one of the guests appointed for the purpose. But the context is in favor of the view that the person in question was one of the prominent guests--an intimate friend or relative of the host.

See RULER, 2, (2).

T. Lewis

Ruler Of The Synagogue

See RULER, 3, (1), (2).

Rulers Of The City

See RULER, 1, (8), 2, (2), 3, (5).

Rumah

roo'-ma (rumah; Codex Vaticanus Rhouma; Codex Alexandrinus Rhuma): To this place belonged Pedaiah whose daughter Zebudah (the Revised Version (British and American) "Zebidah") entered the harem of Josiah, king of Judah, and became the mother of Jehoiakim (2 Kings 23:36). Josephus (Ant., X, v, 2) calls the place Abouma, but this is an obvious clerical error for Arouma. This suggests a possible identification with Arumah (Judges 9:41), which lay not far from Shechem. Another possible identification is with the Rumah mentioned by Josephus (BJ, III, vii, 21) in Galilee (compare Neubauer, Geog. du Talmud, 203), which may be identical with the modern Khirbet Rumeh, about 3 miles North of Seffuriyeh. Some, however, would identify Rumah with Dumah of Joshua 15:52, where the substitution of "r" for "d" is supported by the Septuagint (Rheuma), possibly represented by the modern Domeh, about 13 miles Southeast of Beit Jibrin. This of course was in the territory of Judah, and no question of jus connubium is involved, such as might arise in the case of a Galilean site.

W. Ewing

Rump

rump: the King James Version uses this word as translation of 'alyah (Exodus 29:22; Leviticus 3:9; Leviticus 7:3; Leviticus 8:25; Leviticus 9:19), where the Revised Version (British and American) correctly renders "fat tail." Reference is here had to the broad tail of the Syrian sheep, which occasionally weighs as much as 20 lbs., and is considered one of the daintiest portions of mutton. It was one of those portions of the peace and trespass offering which were not eaten by the priest or the sacrificer, but which with other choice portions were waved before the Lord and wholly burnt on the altar as a sweet savor unto Yahweh.

Runagate

run'-a-gat: A runaway: "The runagates continue in scarceness" (Psalms 68:6, Prayer Book Version, the Revised Version (British and American) "The rebellious dwell in a parched land").

Runner

run'-er.

See GAMES.

Rush

(1) (gome'; papuros, "bulrushes," margin "papyrus" (Exodus 2:3); "rush," margin "papyrus" (Job 8:11); "papyrus," the King James Version "rush" (Isaiah 18:2); "rushes" (Isaiah 35:7)): This is almost certainly the famous papyrus, Cyperus papyrus (Natural Order, Cyperaceae), known in Arabic as babir (whence comes our word "paper"). This plant, the finest of the sedges, flourishes plentifully in Upper Egypt; in Palestine there is a great mass of it growing in the marsh to the North of Lake Huleh, and it also occurs on the Lake of Galilee and the Jordan. Light boats of plaited papyrus have been used on the Nile from ancient times and are mentioned by many writers (compare Exodus 2:3; Isaiah 18:2).

(2) ('aghmon, "rope," margin "Hebrew `a rope of rushes,' " the King James Version "hook" (Job 41:2): "(burning) rushes," the King James Version "caldron" (Job 41:20); "rush," the King James Version "bulrush" (Isaiah 58:5); "rush" in Isaiah 9:14; Isaiah 19:15, used of the humble and lowly folk as contrasted with the "palm branch," the highest class): The word 'aghmon comes from 'agham, meaning a marsh (see POOL), being transferred from the place of the things growing there. The word doubtless includes not only the rushes--of which there are several kinds in Palestine--but also members of the sedge family, the Cyperaceae.

See also REED.

E. W. G. Masterman

Rust

rust (chel'ah; brosis): Strictly speaking rust is the red oxide of iron formed by the corrosion of that metal, but by extension it has come to mean corrosion produced on any metal. Chel'ah is translated "rust" in Ezekiel 24:11,Ezekiel 24:12. This rendering is probably based on 24:11. Copper caldrons are still used in Bible lands. Such vessels must be constantly watched when on the fire to guard against the possibility of their becoming dry. If this should happen the contents, whatever they may be, and the vessel itself will be injured. The copper of the caldron oxidizes and scales off in black or brownish scales, or rust. ios, was used in Greek to denote the corroding of metals. In James 5:3 occurs, "Your gold and your silver are rusted; and their rust .... shall eat your flesh as fire." The writers must have had in mind the actions of chemicals upon these metals which formed some such compound as the caustic silver nitrate.

Brosis, literally, "eating," which occurs in Matthew 6:19,Matthew 6:20, may refer to the diseases which attack such vegetation as wheat, grapes, cucumbers, etc. In no country is the saying "where moth and rust consume" (Matthew 6:19) more true than in Syria. Any metal subject to corrosion seems to rust faster in that country than anywhere else. There are also many rusting fungi which the people have not learned to destroy and which do much damage to the crops.

See also SCUM.

James A. Patch

Ruth

rooth (ruth; Rhouth): The name Ru is found in the Old Testament only in the book which is so entitled. It is a contraction for re'uth perhaps signifying "comrade," "companion" (feminine; compare Exodus 11:2, "every woman of her neighbor"). OHL, 946, explains the word as an abstract noun = "friendship." The Book of Ru details the history of the one decisive episode owing to which Ru became an ancestress of David and of the royal house of Judah. From this point of view its peculiar interest lies in the close friendship or alliance between Israel and Moab, which rendered such a connection possible. Not improbably also there is an allusion to this in the name itself.

1. History:

The history lies in the period of the Judges (Ruth 1:1), at the close of a great famine in the land of Israel. Elimelech, a native of Bethlehem, had, with his wife Naomi and two sons, taken refuge in Moab from the famine. There, after an interval of time which is not more precisely defined, he died (Ruth 1:3), and his two sons, having married women of Moab, in the course of a further ten years also died, and left Orpah and Ru widows (Ruth 1:5). Naomi then decided to return to Palestine, and her two daughters-in-law accompanied her on her way (Ruth 1:7). Orpah, however, turned back and only Ru remained with Naomi, journeying with her to Bethlehem, where they arrived "in the beginning of barley harvest" (Ruth 1:22). The piety and fidelity of Ru are thus early exhibited in the course of the narrative, in that she refused to abandon her mother-in-law, although thrice exhorted to do so by Naomi herself, on account of her own great age and the better prospects for Ru in her own country. Orpah yielded to persuasion, and returned to Moab; but Ru remained with Naomi.

At Bethlehem Ru employed herself in gleaning in the field during the harvest and was noticed by Boaz, the owner of the field, a near kinsman of her father-in-law Elimelech. Boaz gave her permission to glean as long as the harvest continued; and told her that he had heard of her filial conduct toward her mother-in-law. Moreover, he directed the reapers to make intentional provision for her by dropping in her way grain from their bundles (Ruth 2:15 f). She was thus able to return to Naomi in the evening with a whole ephah of barley (Ruth 2:17). In answer to questioning she explained that her success in gleaning was due to the good-will of Boaz, and the orders that he had given. She remained accordingly and gleaned with his maidens throughout the barley and wheat harvest, making her home with her mother-in-law (Ruth 2:23). Naomi was anxious for the remarriage of Ruth, both for her sake and to secure compliance with the usage and law of Israel; and sent her to Boaz to recall to him his duty as near kinsman of her late husband Elimelech (Ruth 3:1 f). Boaz acknowledged the claim and promised to take Ru in marriage, failing fulfillment of the legal duty of another whose relationship was nearer than that of Boaz himself (Ruth 3:8–13). Naomi was confident that Boaz would fulfill his promise, and advised Ru to wait in patience.

Boaz then adopted the customary and legal measures to obtain a decision. He summoned the near kinsman before ten elders at the gate of the city, related to him the circumstances of Naomi's return, with her desire that Ru should be married and settled with her father-in-law's land as her marriage-portion, and called upon him to declare his intentions. The near kinsman, whose name and degree of relationship are not stated, declared his inability to undertake the charge, which he renounced in legal form in favor of Boaz according to ancient custom in Israel (Ruth 4:6). Boaz accepted the charge thus transferred to him, the elders and bystanders bearing witness and pronouncing a formal blessing upon the union of Boaz and Ru (4:9-12). Upon the birth of a son in due course the women of the city congratulated Naomi, in that the continuance of her family and house was now assured, and the latter became the child's nurse. The name of Obed was given to the boy; and Obed through his son Jesse became the grandfather of David (compare Matthew 1:5,Matthew 1:6; Luke 3:31,Luke 3:32).

2. Interest and Importance of the Narrative:

Thus, the life and history of Ru are important in the eyes of the narrator because she forms a link in the ancestry of the greatest king of Israel. From a more modern point of view the narrative is a simple idyllic history, showing how the faithful loving service of Ru to her mother-in-law met with its due reward in the restored happiness of a peaceful and prosperous home-life for herself. Incidentally are illustrated also ancient marriage customs of Israel, which in the time of the writer had long since become obsolete. The narrative is brief and told without affectation of style, and on that account will never lose its interest. It has preserved moreover the memory of an incident, the national significance of which may have passed away, but to which value will always be attached for its simplicity and natural grace.

For the literature, see RUTH, THE BOOK OF.

A. S. Geden