Ring
Ring
Rings on the fingers were among the ornaments worn by Jews, both by men (Gen 38:18; Gen 38:25; Gen 41:42, Luk 15:22) and by women (Isa 3:21). A warning against the wearing of rings by Christians is given in Apost. Const. i. 3. That it was needed we can see from the fact that in Jam 2:2 the Christian congregations are warned against paying undue respect to the man who comes into their assembly with a gold ring (lit. [Note: literally, literature.] golden-ringed; his hands might be adorned with a number of rings). Clement of Alexandria, while forbidding to Christians such ornaments as are mere luxuries, makes an exception of the ring because of its use for the purpose of sealing.
Fuente: Dictionary of the Apostolic Church
ring
A circular band of metal worn as an ornament; commonly regarded as an emblem of fidelity. In its liturgical use the nuptial ring blessed was the marriage ceremony, and worn on the fourth finger, is emblematic of the conjugal fidelity. The pontifical ring conferred at the consecraton or the blessing of an abbot, indicates the recipient’s betrothal to the Church. The ring presented to consecrated virgins (nuns at their profession) reminds them of their betrothal to their heavenly spouse. As a sign of reverence the faithful kiss a bishop’s ring especially before receiving communion from his hand. The Pope’s signet ring is known as the “Ring of the Fisherman”. The Pope himself confers the ring belonging to the cardinalitial dignity. The wearing of a ring is permitted to prothonotaries, canons, and doctors of theology, but generally not during the celebration of Mass. The blessing of the so-called “ring of Saint Joseph” is reserved to the Carmelite Fathers.
Fuente: New Catholic Dictionary
Ring
(usually , tabba’ath; , occasionally , galil, a circlet for the fingers, Est 1:6; Son 5:14, , gab, a rim of a wheel, Eze 1:18). The ring was regarded as an indispensable article of a Hebrew’s attire, inasmuch as it contained his signet, and even owed its name to this circumstance, the term tabbaath being derived from a root signifying to impress a seal. It was hence the symbol of authority, and as such was presented by Pharaoh to Joseph (Gen 41:42), by Ahasuerus to Haman (Est 3:10), by Antiochus to Philip (1Ma 6:15), and by the father to the prodigal son in the parable (Luk 15:22). It was treasured accordingly, and became a proverbial expression for a most valued object (Jer 22:24; Hag 2:23; Ecclesiastes 49:11). Such rings were worn not only by men, but by women (Isa 3:21; Mishna, Sabb. 6, 3), and are enumerated among the articles presented by men and women for the service of the tabernacle (Exo 35:22). The signet ring was worn on the right hand (Jeremiah loc. cit.). We may conclude, from Exo 28:11, that the rings contained a stone engraven with a device, or with the owner’s name. SEE ORNAMENT.
The ancient Egyptians wore many rings, sometimes two and three on the same finger. The left was considered the hand peculiarly privileged to bear those ornaments; and it is remarkable that its third finger was decorated with a greater number than any other, and was considered by them, as by us, par excellence the ring finger, though there is no evidence of its having been so honored at the marriage ceremony. They even wore a ring on the thumb. Some rings were very simple; others were made with a scarabaeus, or an engraved stone; and they were occasionally in the form of a shell, a knot, a snake, or some fancy device. They were mostly of gold, and this metal seems to have always been preferred to silver for rings. Silver rings, however, are occasionally met with. Bronze was seldom used for rings, though frequently for signets. Some have been discovered of brass and iron (the latter of a Roman time); but ivory and blue porcelain were the materials of which those worn by the lower classes were usually made. The scarabaeus was the favorite form for rings; in some the stone, flat on both faces, turned on pins, like many of our seals at the present day, and the ring itself was bound round at each end, where it was inserted into the stone, with gold wire. This was common not only to rings, but to signets, and was intended for ornament as well as security. Numerous specimens of Egyptian rings have been discovered, most of them made of gold, very massive, and containing either a scarabaeus or an engraved stone (Wilkinson, Anc. Egypt. 2, 337). The ancient Assyrians seem to have been equally fond of similar ornaments. The same profusion was exhibited also by the Greeks and Romans, particularly by men (Smith, Dict. of Antiq. s.v. Rings). It appears also to have prevailed among the Jews of the apostolic age; for in Jam 2:2, a rich man is described as , meaning not simply with a gold ring, as in the A.V., but golden-ringed (like the , golden-handed, of Lucian, Timon, 20), implying equally well the presence of several gold rings. SEE JEWEL.
The principal information we have about ancient rings is derived from Pliny. He says that Alexander the Great sealed all important documents in Europe with his own ring, and in Asia with that of Darius. He states that the Romans derived the custom of wearing rings from the Sabines, and they from the Greeks; hence there occurs no mention of Roman rings earlier than the reign of Numa Pompilius. The rings then worn were generally of iron, and sometimes engraved. In process of time silver rings were adopted by free citizens, and those of iron were abandoned to slaves. Gold rings could, in the earlier ages of the republic, only be worn by senators; and even in their case the use of the gold ring was to be confined to public occasions. Marius, in his third consulate, is said to have worn one habitually; but if this account be correct, it must have been a ring of some special kind, for more than a century earlier the equestrian order had the privilege of wearing gold rings, since Hannibal, after the battle of Cannae, sent as a trophy to Carthage three bushels of gold rings, taken from the fingers of the Roman knights slain in the battle. It is clear that the equestrian ring was not allowed to be indiscriminately worn, for Horace informs us that he did so himself by the express permission of Augustus (Horace, Sat. 2, 7, 54). It may be that the passage in James’s epistle refers to the equestrian ring as a token of Roman rank. The ring was generally worn on the fourth finger of the left hand, and Aulus Gellius gives as a reason for this that there is a vein from that finger running directly to the heart. To wear rings on the right hand was regarded as a mark of effeminacy, but they were not unfrequently worn in considerable numbers on the left. This was a practice among men of fashion at Rome (Martial, Epig. 11, 60), as it had been at Athens so far back as the age of Aristophanes (Aristoph. Nubes). Lampridius informs us that Heliogabalus, whose fingers were always covered with rings, never wore the same twice; and a part of the foppery of the age consisted in having rings of different weights for summer and winter. Wedding rings, often of large size, were in use among the Jews, and from them Christians have borrowed the practice; and the ring has from a very early period formed a part of the episcopal costume, as indicating that the bishop was wedded to his Church. So long ago as the Council of Toledo (A.D. 633), a deposed bishop was restored by returning to him his episcopal ring. SEE SIGNET.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Ring
Used as an ornament to decorate the fingers, arms, wrists, and also the ears and the nose. Rings were used as a signet (Gen. 38:18). They were given as a token of investment with authority (Gen. 41:42; Esther 3:8-10; 8:2), and of favour and dignity (Luke 15:22). They were generally worn by rich men (James 2:2). They are mentioned by Isiah (3:21) among the adornments of Hebrew women.
Fuente: Easton’s Bible Dictionary
Ring
tabaath, “to impress with a seal.” (See EARRING.) Used as “a signet” (Gen 38:18, chothem), worn on the hand, or suspended, as the Arabs do, by a cord from the neck. Pharaoh’s transfer of his ring from his finger to Joseph betokened his investing him with royal authority (Gen 41:42; a device, as the beetle or the owner’s name, was engraven on it, Exo 28:11). So Ahasuerus in the case of Haman (Est 3:8-10), and Mordecai (Est 8:2). In Luk 15:22 it is the father’s token of favor, dignity, and sonship to the prodigal; Roman slaves wore no gold rings. We are no longer slaves, but God’s free sons when we believe, and receive the Holy Spirit as the pledge of sonship and earnest of sharing the Father’s glory (Gal 4:3-7). Rich men (especially Romans of the equestrian order, whose badge the ring was) wore many rings on the left hand (Jam 2:2). Greek “golden-ringed,” not merely with one ring.
Christians derived the usage of the wedding ring from the Jews. The ring was treasured much, and so symbolizes what is most precious to us (Jer 22:24, Jehoiachin’s popularity is alluded to); the signet ring was worn on the right hand (contrast Hag 2:23). A costly sacrifice to the Lord (Exo 35:22). Son 5:14, “his hands” bent are compared to “rings” in which “beryls” are set, as the nails in the fingers; compare as to our names being “sealed” upon His heart, Son 8:6, and palms, Isa 49:16. The bride desires herself to be a signet ring on His arm. God in turn seals us with His signet (Rev 7:2-4), “I will make thee as a signet” (Hag 2:23), i.e. an object of constant regard, as the ring is ever before the eye. Christ the Antitype is always in the Father’s presence, ever pleasing in His sight; so we, through Him our representative. The signet represents legally the owner; so Christ wields the Father’s delegated authority (Mat 28:18; Joh 5:22-23).
Fuente: Fausset’s Bible Dictionary
Ring
RING.When the Prodigal Son in the parable returned to his father (Luk 15:22), the latter ordered a ring () to be placed on his sons finger. This was not only a mark of opulence (Jam 2:2), it is perhaps intended also as a token that he was restored to a place of authority in the house, and allowed to issue orders in his fathers name (see Gen 38:18; Gen 41:42, Est 3:10). For the allegorical fancies that have clustered round this ring, see the works on the Parables; cf., further, art. Seal.
C. H. Prichard.
Fuente: A Dictionary Of Christ And The Gospels
Ring
RING.See Ornaments, 2, 4. In Son 5:14 RVm [Note: Revised Version margin.] cylinder is preferable to EV [Note: English Version.] ring, the comparison being probably with the fingers of the hand.
Fuente: Hastings’ Dictionary of the Bible
Ring
See Signet
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Ring
(Anglo-Saxon, Hring, ring): The word renders (the American Standard Revised Version) two Hebrew words (in the King James Version and the English Revised Version three) and two Greek words. , tabbaath, the principal Hebrew word, is from , tabha, sink, either because the ring is something cast or molded, or, more probably, since the principal use of the ring was as a seal, because it sank into the wax or clay that received the impression. In Exodus, tabbaath, ring, is a detail of furniture or equipment, as the rings of the ark through which the staves were thrust (Exo 25:12, etc.), rings for curtains, in the high priest’s ephod (Exo 28:28; Exo 39:21), etc. Its other use was perhaps the original, to describe the article of personal adornment worn on the finger, apparently in the Old Testament always a signet-ring, and as such an indispensable article of masculine attire. Such a ring Pharaoh gave Joseph as a symbol of authority (Gen 41:42); and Ahasuerus gave Haman (Est 3:10); with it the royal missive was sealed (Est 3:12; Est 8:8 twice, 10). It was also a feminine ornament in Isaiah’s list of the fashionable feminine paraphernalia, the rings and the nose-jewels (quite likely rings also) (Isa 3:21). Either as ornaments or for their intrinsic value, or both, rings were used as gifts for sacred purposes from both men and women: brooches, and ear-rings, and signet-rings (margin nose-rings) (Exo 35:22); bracelets, rings (the American Standard Revised Version signet-rings), ear-rings (Num 31:50 the King James Version). , hotham, signet, mentioned in Gen 38:18, Gen 38:25; Exo 28:11, Exo 28:21, Exo 28:36; Exo 39:6, Exo 39:14, Exo 39:30; Jer 22:24; Hag 2:23, etc., was probably usually a seal ring, but in Gen 38 and elsewhere the seal may have been swung on wire, and suspended by a cord from the neck. It was not only an identification, but served as a stamp for signature. , gall, circle (compare Galilee, Circle of the Gentiles), rendered ring in Est 1:6; Son 5:14, may rather mean cylinder or rod of metal. Earring (which see) in the King James Version is from totally different words: , nezem, whose etymology is unknown, , aghl, round, or , lahash, amulet; so the Revised Version (British and American). The rings of the wheels in Eze 1:18 (the King James Version) are , gabh, curved, and mean rims (American Standard Revised Version), felloes. Egyptians especially wore a great profusion of rings, principally of silver or gold, engraved with scarabaei, or other devices. In the New Testament the ring, , daktulios, finger-ring, is a token of means, position, standing: put a ring on his hand (Luk 15:22). Perhaps also it included the right to give orders in his father’s name. To be , chrusodaktulios, golden-ringed, perhaps with more than one, indicated wealth and social rank: a man with a gold ring (Jam 2:2). See also EARRING; SIGNET; SEAL.
Fuente: International Standard Bible Encyclopedia
Ring
Of gold
Num 31:50
Worn as a badge of office
Gen 41:42
Given as a token
Est 3:10; Est 3:12; Est 8:2-10
Worn in the nose
Pro 11:22; Isa 3:21
Offerings of, to the tabernacle
Exo 35:22; Num 31:50
Fuente: Nave’s Topical Bible
Ring
Ring. The ring was regarded as an indispensable article of a Hebrew’s attire, inasmuch as it contained his signet. It was, hence, the symbol of authority. Gen 41:42; Est 3:10. Rings were worn, not only by men, but by women. Isa 3:21. We may conclude from Exo 28:11 that the rings contained a stone engraven with a device, or with the owner’s name. The custom appears also to have prevailed among the Jews of the apostolic age. Jam 2:2.
Fuente: Smith’s Bible Dictionary
Ring
“a finger ring,” occurs in Luk 15:22.
Note: Chrusodaktulios, an adjective signifying “with a gold ring,” “a gold-ringed (person),” from chrusos, “gold,” and daktulos, “a finger,” occurs in Jam 2:2.
Fuente: Vine’s Dictionary of New Testament Words
Ring
Son 5:14 (a) This is a type of the pure and perfect care which our Lord exercises over His bride because of the intimate relationship between them. It tells of an eternal devotion, which will never be broken. It tells of divine care, which is always sufficient. It tells of the beautiful love that is indescribable, and constant, without end.
Eze 1:18 (a) It seems that the rings are synonymous with the wheels. They are a picture of GOD in action, progress, motivations from Heaven. The eyes indicate the Holy Spirit, who is Himself always intimately associated with all the works of GOD the Father and of GOD the Son. Their height indicates the magnificence and the greatness of the unsearchable ways of GOD. When we see the might and the majesty of His work in creation, and of His power in keeping the universe in order, this strikes us with awe.
Luk 15:22 (b) Here we see a token of the relationship between the Father and His child. It is a public acknowledgment from GOD that this one is His Child and His Son. It is a mark of identification in regard to relationship, as well as authority.