Telaim - young lambs, a place at which Saul gathered
his army to fight against Amalek (1 Sam. 15:4); probably the same as Telem (2).
Telassar - or Thelasar, (Isa. 37:12; 2 Kings 19:12),
a province in the south-east of Assyria, probably in Babylonia. Some have
identified it with Tel Afer, a place in Mesopotamia, some 30 miles from Sinjar.
Telem - oppression. (1.) A porter of the temple in
the time of Ezra (10:24).
(2.) A town in the southern border of Judah (Josh. 15:24); probably the same
as Telaim.
Tel-haresha - hill of the wood, a place in Babylon
from which some captive Jews returned to Jerusalem (Ezra 2:59; Neh. 7:61).
Tel-melah - hill of salt, a place in Babylon from
which the Jews returned (id.).
Tema - south; desert, one of the sons of Ishmael, and
father of a tribe so called (Gen. 25:15; 1 Chr. 1:30; Job 6:19; Isa. 21:14; Jer.
25:23) which settled at a place to which he gave his name, some 250 miles
south-east of Edom, on the route between Damascus and Mecca, in the northern
part of the Arabian peninsula, toward the Syrian desert; the modern Teyma'.
Teman - id. (1.) A grandson of Esau, one of the
"dukes of Edom" (Gen. 36:11, 15, 42).
(2.) A place in Southern Idumea, the land of "the sons of the east,"
frequently mentioned in the Old Testament. It was noted for the wisdom of its
inhabitants (Amos 1:12; Obad. 1:8; Jer. 49:7; Ezek. 25:13). It was divided from
the hills of Paran by the low plain of Arabah (Hab. 3:3).
Temanite - a man of Teman, the designation of
Eliphaz, one of Job's three friends (Job 2:11; 22:1).
Temeni - one of the sons of Ashur, the father of
Tekoa (1 Chr. 4:6).
Temple - first used of the tabernacle, which is
called "the temple of the Lord" (1 Sam. 1:9). In the New Testament the word is
used figuratively of Christ's human body (John 2:19, 21). Believers are called
"the temple of God" (1 Cor. 3:16, 17). The Church is designated "an holy temple
in the Lord" (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read
also of the heathen "temple of the great goddess Diana" (Acts 19:27).
This word is generally used in Scripture of the sacred house erected on the
summit of Mount Moriah for the worship of God. It is called "the temple" (1
Kings 6:17); "the temple [R.V., 'house'] of the Lord" (2 Kings 11:10); "thy holy
temple" (Ps. 79:1); "the house of the Lord" (2 Chr. 23:5, 12); "the house of the
God of Jacob" (Isa. 2:3); "the house of my glory" (60:7); an "house of prayer"
(56:7; Matt. 21:13); "an house of sacrifice" (2 Chr. 7:12); "the house of their
sanctuary" (2 Chr. 36:17); "the mountain of the Lord's house" (Isa. 2:2); "our
holy and our beautiful house" (64:11); "the holy mount" (27:13); "the palace for
the Lord God" (1 Chr. 29:1); "the tabernacle of witness" (2 Chr. 24:6); "Zion"
(Ps. 74:2; 84:7). Christ calls it "my Father's house" (John 2:16).
Temple, Herod's - The temple erected by the exiles on
their return from Babylon had stood for about five hundred years, when Herod the
Great became king of Judea. The building had suffered considerably from natural
decay as well as from the assaults of hostile armies, and Herod, desirous of
gaining the favour of the Jews, proposed to rebuild it. This offer was accepted,
and the work was begun (B.C. 18), and carried out at great labour and expense,
and on a scale of surpassing splendour. The main part of the building was
completed in ten years, but the erection of the outer courts and the
embellishment of the whole were carried on during the entire period of our
Lord's life on earth (John 2:16, 19-21), and the temple was completed only A.D.
65. But it was not long permitted to exist. Within forty years after our Lord's
crucifixion, his prediction of its overthrow was accomplished (Luke 19: 41-44).
The Roman legions took the city of Jerusalem by storm, and notwithstanding the
strenuous efforts Titus made to preserve the temple, his soldiers set fire to it
in several places, and it was utterly destroyed (A.D. 70), and was never
rebuilt.
Several remains of Herod's stately temple have by recent explorations been
brought to light. It had two courts, one intended for the Israelites only, and
the other, a large outer court, called "the court of the Gentiles," intended for
the use of strangers of all nations. These two courts were separated by a low
wall, as Josephus states, some 4 1/2 feet high, with thirteen openings. Along
the top of this dividing wall, at regular intervals, were placed pillars bearing
in Greek an inscription to the effect that no stranger was, on the pain of
death, to pass from the court of the Gentiles into that of the Jews. At the
entrance to a graveyard at the north-western angle of the Haram wall, a stone
was discovered by M. Ganneau in 1871, built into the wall, bearing the following
inscription in Greek capitals: "No stranger is to enter within the partition
wall and enclosure around the sanctuary. Whoever is caught will be responsible
to himself for his death, which will ensue."
There can be no doubt that the stone thus discovered was one of those
originally placed on the boundary wall which separated the Jews from the
Gentiles, of which Josephus speaks.
It is of importance to notice that the word rendered "sanctuary" in the
inscription was used in a specific sense of the inner court, the court of the
Israelites, and is the word rendered "temple" in John 2:15 and Acts 21:28, 29.
When Paul speaks of the middle wall of partition (Eph. 2:14), he probably makes
allusion to this dividing wall. Within this partition wall stood the temple
proper, consisting of, (1) the court of the women, 8 feet higher than the outer
court; (2) 10 feet higher than this court was the court of Israel; (3) the court
of the priests, again 3 feet higher; and lastly (4) the temple floor, 8 feet
above that; thus in all 29 feet above the level of the outer court.
The summit of Mount Moriah, on which the temple stood, is now occupied by the
Haram esh-Sherif, i.e., "the sacred enclosure." This enclosure is about 1,500
feet from north to south, with a breadth of about 1,000 feet, covering in all a
space of about 35 acres. About the centre of the enclosure is a raised platform,
16 feet above the surrounding space, and paved with large stone slabs, on which
stands the Mohammedan mosque called Kubbet es-Sahkra i.e., the "Dome of the
Rock," or the Mosque of Omar. This mosque covers the site of Solomon's temple.
In the centre of the dome there is a bare, projecting rock, the highest part of
Moriah (q.v.), measuring 60 feet by 40, standing 6 feet above the floor of the
mosque, called the sahkra, i.e., "rock." Over this rock the altar of
burnt-offerings stood. It was the threshing-floor of Araunah the Jebusite. The
exact position on this "sacred enclosure" which the temple occupied has not been
yet definitely ascertained. Some affirm that Herod's temple covered the site of
Solomon's temple and palace, and in addition enclosed a square of 300 feet at
the south-western angle. The temple courts thus are supposed to have occupied
the southern portion of the "enclosure," forming in all a square of more than
900 feet. It is argued by others that Herod's temple occupied a square of 600
feet at the south-west of the "enclosure."
Temple, Solomon's - Before his death David had "with
all his might" provided materials in great abundance for the building of the
temple on the summit of Mount Moriah (1 Chr. 22:14; 29:4; 2 Chr. 3:1), on the
east of the city, on the spot where Abraham had offered up Isaac (Gen. 22:1-14).
In the beginning of his reign Solomon set about giving effect to the desire that
had been so earnestly cherished by his father, and prepared additional materials
for the building. From subterranean quarries at Jerusalem he obtained huge
blocks of stone for the foundations and walls of the temple. These stones were
prepared for their places in the building under the eye of Tyrian
master-builders. He also entered into a compact with Hiram II., king of Tyre,
for the supply of whatever else was needed for the work, particularly timber
from the forests of Lebanon, which was brought in great rafts by the sea to
Joppa, whence it was dragged to Jerusalem (1 Kings 5). As the hill on which the
temple was to be built did not afford sufficient level space, a huge wall of
solid masonry of great height, in some places more than 200 feet high, was
raised across the south of the hill, and a similar wall on the eastern side, and
in the spaces between were erected many arches and pillars, thus raising up the
general surface to the required level. Solomon also provided for a sufficient
water supply for the temple by hewing in the rocky hill vast cisterns, into
which water was conveyed by channels from the "pools" near Bethlehem. One of
these cisterns, the "great sea," was capable of containing three millions of
gallons. The overflow was led off by a conduit to the Kidron.
In all these preparatory undertakings a space of about three years was
occupied; and now the process of the erection of the great building began, under
the direction of skilled Phoenician builders and workmen, in the fourth year of
Solomon's reign, 480 years after the Exodus (1 Kings 6; 2 Chr. 3). Many
thousands of labourers and skilled artisans were employed in the work. Stones
prepared in the quarries underneath the city (1 Kings 5:17, 18) of huge
dimension (see QUARRIES ¯T0003032) were gradually placed on the massive walls,
and closely fitted together without any mortar between, till the whole structure
was completed. No sound of hammer or axe or any tool of iron was heard as the
structure arose (6:7). "Like some tall palm the noiseless fabric sprang." The
building was 60 cubits long, 20 cubits wide, and 30 cubits high. The engineers
of the Palestine Exploration Fund, in their explorations around the temple area,
discovered what is believed to have been the "chief corner stone" of the temple,
"the most interesting stone in the world." It lies at the bottom of the
south-eastern angle, and is 3 feet 8 inches high by 14 feet long. It rests on
the solid rock at a depth of 79 feet 3 inches below the present surface. (See PINNACLE.)
In examining the walls the engineers were "struck with admiration at the
vastness of the blocks and the general excellence of the workmanship."
At length, in the autumn of the eleventh year of his reign, seven and a half
years after it had been begun, the temple was completed in all its architectural
magnificence and beauty. For thirteen years there it stood, on the summit of
Moriah, silent and unused. The reasons for this strange delay in its
consecration are unknown. At the close of these thirteen years preparations for
the dedication of the temple were made on a scale of the greatest magnificence.
The ark was solemnly brought from the tent in which David had deposited it to
the place prepared for it in the temple, and the glory-cloud, the symbol of the
divine presence, filled the house. Then Solomon ascended a platform which had
been erected for him, in the sight of all the people, and lifting up his hands
to heaven poured out his heart to God in prayer (1 Kings 8; 2 Chr. 6, 7). The
feast of dedication, which lasted seven days, followed by the feast of
tabernacles, marked a new era in the history of Israel. On the eighth day of the
feast of tabernacles, Solomon dismissed the vast assemblage of the people, who
returned to their homes filled with joy and gladness, "Had Solomon done no other
service beyond the building of the temple, he would still have influenced the
religious life of his people down to the latest days. It was to them a perpetual
reminder and visible symbol of God's presence and protection, a strong bulwark
of all the sacred traditions of the law, a witness to duty, an impulse to
historic study, an inspiration of sacred song."
The temple consisted of, (1.) The oracle or most holy place (1 Kings 6:19;
8:6), called also the "inner house" (6:27), and the "holiest of all" (Heb. 9:3).
It was 20 cubits in length, breadth, and height. It was floored and wainscotted
with cedar (1 Kings 6:16), and its walls and floor were overlaid with gold
(6:20, 21, 30). There was a two-leaved door between it and the holy place
overlaid with gold (2 Chr. 4:22); also a veil of blue purple and crimson and
fine linen (2 Chr. 3:14; comp. Ex. 26:33). It had no windows (1 Kings 8:12). It
was indeed the dwelling-place of God. (2.) The holy place (q.v.), 1 Kings
8:8-10, called also the "greater house" (2 Chr. 3:5) and the "temple" (1 Kings
6:17). (3.) The porch or entrance before the temple on the east (1 Kings 6:3; 2
Chr. 3:4; 29:7). In the porch stood the two pillars Jachin and Boaz (1 Kings
7:21; 2 Kings 11:14; 23:3). (4.) The chambers, which were built about the temple
on the southern, western, and northern sides (1 Kings 6:5-10). These formed a
part of the building.
Round about the building were, (1.) The court of the priests (2 Chr. 4:9),
called the "inner court" (1 Kings 6:36). It contained the altar of
burnt-offering (2 Chr. 15:8), the brazen sea (4:2-5, 10), and ten lavers (1
Kings 7:38, 39). (2.) The great court, which surrounded the whole temple (2 Chr.
4:9). Here the people assembled to worship God (Jer. 19:14; 26:2).
This temple erected by Solomon was many times pillaged during the course of
its history, (1) 1 Kings 14:25, 26; (2) 2 Kings 14:14; (3) 2 Kings 16:8, 17, 18;
(4) 2 Kings 18:15, 16. At last it was pillaged and destroyed by Nebuchadnezzar
(2 Kings 24:13; 2 Chr. 36:7). He burned the temple, and carried all its
treasures with him to Babylon (2 Kings 25:9-17; 2 Chr. 36:19; Isa. 64:11). These
sacred vessels were at length, at the close of the Captivity, restored to the
Jews by Cyrus (Ezra 1:7-11).
Temple, the Second - After the return from captivity,
under Zerubbabel (q.v.) and the high priest Jeshua, arrangements were almost
immediately made to reorganize the long-desolated kingdom. The body of pilgrims,
forming a band of 42,360, including children, having completed the long and
dreary journey of some four months, from the banks of the Euphrates to
Jerusalem, were animated in all their proceeding by a strong religious impulse,
and therefore one of their first cares was to restore their ancient worship by
rebuilding the temple. On the invitation of Zerubbabel, the governor, who showed
them a remarkable example of liberality by contributing personally 1,000 golden
darics (probably about $6,000), besides other gifts, the people with great
enthusiasm poured their gifts into the sacred treasury (Ezra 2). First they
erected and dedicated the altar of Jehovah on the exact spot where it had
formerly stood, and they then cleared away the charred heaps of debris which
occupied the site of the old temple; and in the second month of the second year
(B.C. 535), amid great public excitement and rejoicing (Ps. 116; 117; 118), the
foundations of the second temple were laid. A wide interest was felt in this
great movement, although it was regarded with mingled feelings by the spectators
(Hag. 2:3; Zech. 4:10). The Samaritans made proposals for a co-operation in the
work. Zerubbabel and Jeshua and the elders, however, declined all such
cooperation: Judah must build the temple without help. Immediately evil reports
were spread regarding the Jews. The Samaritans sought to "frustrate their
purpose" (Ezra 4:5), and sent messengers to Ecbatana and Susa, with the result
that the work was suspended. Seven years after this Cyrus died ingloriously,
having killed himself in Syria when on his way back from Egypt to the east, and
was succeeded by his son Cambyses (B.C. 529-522), on whose death the "false
Smerdis," an imposter, occupied the throne for some seven or eight months, and
then Darius Hystaspes became king (B.C. 522). In the second year of this monarch
the work of rebuilding the temple was resumed and carried forward to its
completion (Ezra 5: 6-17; 6:1-15), under the stimulus of the earnest counsels
and admonitions of the prophets Haggai and Zechariah. It was ready for
consecration in the spring of B.C. 516, twenty years after the return from
captivity.
This second temple had not the ark, the Urim and Thummim, the holy oil, the
sacred fire, the tables of stone, the pot of manna, and Aaron's rod. As in the
tabernacle, there was in it only one golden lamp for the holy place, one table
of shewbread, and the incense altar, with golden censers, and many of the
vessels of gold that had belonged to Solomon's temple that had been carried to
Babylon but restored by Cyrus (Ezra 1:7-11).
This second temple also differed from the first in that, while in the latter
there were numerous "trees planted in the courts of the Lord," there were none
in the former. The second temple also had for the first time a space, being a
part of the outer court, provided for proselytes who were worshippers of
Jehovah, although not subject to the laws of Judaism.
The temple, when completed, was consecrated amid great rejoicings on the part
of all the people (Ezra 6:16), although there were not wanting outward evidences
that the Jews were no longer an independent people, but were subject to a
foreign power.
Hag. 2:9 is rightly rendered in the Revised Version, "The latter glory of
this house shall be greater than the former," instead of, "The glory of this
latter house," etc., in the Authorized Version. The temple, during the different
periods of its existence, is regarded as but one house, the one only house of
God (comp. 2:3). The glory here predicted is spiritual glory and not material
splendour. "Christ himself, present bodily in the temple on Mount Zion during
his life on earth, present spiritually in the Church now, present in the holy
city, the heavenly Jerusalem, of which he is the temple, calling forth spiritual
worship and devotion is the glory here predicted" (Perowne).
Temptation - (1.) Trial; a being put to the test.
Thus God "tempted [Gen. 22: 1; R.V., 'did prove'] Abraham;" and afflictions are
said to tempt, i.e., to try, men (James 1:2, 12; comp. Deut. 8:2), putting their
faith and patience to the test. (2.) Ordinarily, however, the word means
solicitation to that which is evil, and hence Satan is called "the tempter"
(Matt. 4:3). Our Lord was in this way tempted in the wilderness. That temptation
was not internal, but by a real, active, subtle being. It was not self-sought.
It was submitted to as an act of obedience on his part. "Christ was led, driven.
An unseen personal force bore him a certain violence is implied in the words"
(Matt. 4:1-11).
The scene of the temptation of our Lord is generally supposed to have been
the mountain of Quarantania (q.v.), "a high and precipitous wall of rock, 1,200
or 1,500 feet above the plain west of Jordan, near Jericho."
Temptation is common to all (Dan. 12:10; Zech. 13:9; Ps. 66:10; Luke 22:31,
40; Heb. 11:17; James 1:12; 1 Pet. 1:7; 4:12). We read of the temptation of
Joseph (Gen. 39), of David (2 Sam. 24; 1 Chr. 21), of Hezekiah (2 Chr. 32:31),
of Daniel (Dan. 6), etc. So long as we are in this world we are exposed to
temptations, and need ever to be on our watch against them.
Tent - (1.) Heb. 'ohel (Gen. 9:21, 27). This word is
used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and
of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it
denotes the covering of goat's hair which was placed over the mishcan.
(2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2),
the grave (Isa. 22:16; comp. 14:18), the temple (Ps. 46:4; 84:2; 132:5), and of
the tabernacle (Ex. 25:9; 26:1; 40:9; Num. 1:50, 53; 10:11). When distinguished
from 'ohel, it denotes the twelve interior curtains which lay upon the framework
of the tabernacle (q.v.).
(3.) Heb. kubbah (Num. 25:8), a dome-like tent devoted to the impure worship
of Baal-peor.
(4.) Heb. succah (2 Sam. 11:11), a tent or booth made of green boughs or
branches (see Gen. 33:17; Lev. 23:34, 42; Ps. 18:11; Jonah 4:5; Isa. 4:6; Neh.
8:15-17, where the word is variously rendered).
Jubal was "the father of such as dwell in tents" (Gen. 4:20). The patriarchs
were "dwellers in tents" (Gen. 9:21, 27; 12:8; 13:12; 26:17); and during their
wilderness wanderings all Israel dwelt in tents (Ex. 16:16; Deut. 33:18; Josh.
7:24). Tents have always occupied a prominent place in Eastern life (1 Sam.
17:54; 2 Kings 7:7; Ps. 120:5; Cant. 1:5). Paul the apostle's occupation was
that of a tent-maker (Acts 18:3); i.e., perhaps a maker of tent cloth.
Tenth deal - i.e., the tenth part of an ephah (as in
the R.V.), equal to an omer or six pints. The recovered leper, to complete his
purification, was required to bring a trespass, a sin, and a burnt offering, and
to present a meal offering, a tenth deal or an omer of flour for each, with oil
to make it into bread or cakes (Lev. 14:10, 21; comp. Ex. 16:36; 29:40).
Terah - the wanderer; loiterer, for some unknown
reason emigrated with his family from his native mountains in the north to the
plains of Mesopotamia. He had three sons, Haran, Nahor, and Abraham, and one
daughter, Sarah. He settled in "Ur of the Chaldees," where his son Haran died,
leaving behind him his son Lot. Nahor settled at Haran, a place on the way to
Ur. Terah afterwards migrated with Abraham (probably his youngest son) and Lot
(his grandson), together with their families, from Ur, intending to go with them
to Canaan; but he tarried at Haran, where he spent the remainder of his days,
and died at the age of two hundred and five years (Gen. 11:24-32; Josh. 24:2).
What a wonderful part the descendants of this Chaldean shepherd have played in
the history of the world!
Teraphim - givers of prosperity, idols in human
shape, large or small, analogous to the images of ancestors which were revered
by the Romans. In order to deceive the guards sent by Saul to seize David,
Michal his wife prepared one of the household teraphim, putting on it the
goat's-hair cap worn by sleepers and invalids, and laid it in a bed, covering it
with a mantle. She pointed it out to the soldiers, and alleged that David was
confined to his bed by a sudden illness (1 Sam. 19:13-16). Thus she gained time
for David's escape. It seems strange to read of teraphim, images of ancestors,
preserved for superstitious purposes, being in the house of David. Probably they
had been stealthily brought by Michal from her father's house. "Perhaps," says
Bishop Wordsworth, "Saul, forsaken by God and possessed by the evil spirit, had
resorted to teraphim (as he afterwards resorted to witchcraft); and God
overruled evil for good, and made his very teraphim (by the hand of his own
daughter) to be an instrument for David's escape.", Deane's David, p. 32. Josiah
attempted to suppress this form of idolatry (2 Kings 23:24). The ephod and
teraphim are mentioned together in Hos. 3:4. It has been supposed by some
(Cheyne's Hosea) that the "ephod" here mentioned, and also in Judg. 8:24-27, was
not the part of the sacerdotal dress so called (Ex. 28:6-14), but an image of
Jehovah overlaid with gold or silver (comp. Judg. 17, 18; 1 Sam. 21:9; 23:6, 9;
30:7, 8), and is thus associated with the teraphim. (See THUMMIM.)
Terebinth - (R.V. marg. of Deut. 11:30, etc.), the
Pistacia terebinthus of botanists; a tree very common in the south and east of
Palestine. (See OAK.)
Teresh - severe, a eunuch or chamberlain in the
palace of Ahasuerus, who conspired with another to murder him. The plot was
detected by Mordecai, and the conspirators were put to death (Esther 2:21; 6:2).
Tertius - the third, a Roman Christian whom Paul
employed as his amanuensis in writing his epistle to the Romans (16:22).
Tertullus - a modification of "Tertius;" a Roman
advocate, whom the Jews employed to state their case against Paul in the
presence of Felix (Acts 24:1-9). The charges he adduced against the apostle
were, "First, that he created disturbances among the Romans throughout the
empire, an offence against the Roman government (crimen majestatis). Secondly,
that he was a ringleader of the sect of the Nazarenes; disturbed the Jews in the
exercise of their religion, guaranteed by the state; introduced new gods, a
thing prohibited by the Romans. And thirdly, that he attempted to profane the
temple, a crime which the Jews were permitted to punish."
Testament - occurs twelve times in the New Testament
(Heb. 9:15, etc.) as the rendering of the Gr. diatheke, which is twenty times
rendered "covenant" in the Authorized Version, and always so in the Revised
Version. The Vulgate translates incorrectly by testamentum, whence the names
"Old" and "New Testament," by which we now designate the two sections into which
the Bible is divided. (See BIBLE.)
Testimony - (1.) Witness or evidence (2 Thess. 1:10).
(2.) The Scriptures, as the revelation of God's will (2 Kings 11:12; Ps.
19:7; 119:88; Isa. 8:16, 20).
(3.) The altar raised by the Gadites and Reubenites (Josh. 22:10).
Testimony, Tabernacle of - the tabernacle, the great
glory of which was that it contained "the testimony", i.e., the "two tables"
(Ex. 38:21). The ark in which these tables were deposited was called the "ark of
the testimony" (40:3), and also simply the "testimony" (27:21; 30:6).
Tetrarch - strictly the ruler over the fourth part of
a province; but the word denotes a ruler of a province generally (Matt. 14:1;
Luke 3:1, 19; 9:7; Acts 13:1). Herod and Phasael, the sons of Antipater, were
the first tetrarchs in Palestine. Herod the tetrarch had the title of king
(Matt. 14:9).
Thaddaeus - breast, the name of one of the apostles
(Mark 3:18), called "Lebbaeus" in Matt. 10:3, and in Luke 6:16, "Judas the
brother of James;" while John (14:22), probably referring to the same person,
speaks of "Judas, not Iscariot." These different names all designate the same
person, viz., Jude or Judas, the author of the epistle.
Thahash - a badger, a son of Nahor, Abraham's brother
(Gen. 22:24).
Tharshish - (1 Kings 10:22; 22:48). See TARSHISH.
Theatre - only mentioned in Acts 19:29, 31. The ruins
of this theatre at Ephesus still exist, and they show that it was a magnificent
structure, capable of accommodating some 56,700 persons. It was the largest
structure of the kind that ever existed. Theatres, as places of amusement, were
unknown to the Jews.
Thebez - brightness, a place some 11 miles north-east
of Shechem, on the road to Scythopolis, the modern Tabas. Abimelech led his army
against this place, because of its participation in the conspiracy of the men of
Shechem; but as he drew near to the strong tower to which its inhabitants had
fled for safety, and was about to set fire to it, a woman cast a fragment of
millstone at him, and "all to brake his skull" i.e., "altogether brake," etc.
His armourbearer thereupon "thrust him through, and he died" (Judg. 9:50-55).
Theft - Punished by restitution, the proportions of
which are noted in 2 Sam. 12:6. If the thief could not pay the fine, he was to
be sold to a Hebrew master till he could pay (Ex. 22:1-4). A night-thief might
be smitten till he died, and there would be no blood-guiltiness for him (22:2).
A man-stealer was to be put to death (21:16). All theft is forbidden (Ex. 20:15;
21:16; Lev. 19:11; Deut. 5:19; 24:7; Ps. 50:18; Zech. 5:3; Matt. 19:18; Rom.
13:9; Eph. 4:28; 1 Pet. 4:15).
Theocracy - a word first used by Josephus to denote
that the Jews were under the direct government of God himself. The nation was in
all things subject to the will of their invisible King. All the people were the
servants of Jehovah, who ruled over their public and private affairs,
communicating to them his will through the medium of the prophets. They were the
subjects of a heavenly, not of an earthly, king. They were Jehovah's own
subjects, ruled directly by him (comp. 1 Sam. 8:6-9).
Theophilus - lover of God, a Christian, probably a
Roman, to whom Luke dedicated both his Gospel (Luke 1:3) and the Acts of the
Apostles (1:1). Nothing beyond this is known of him. From the fact that Luke
applies to him the title "most excellent", the same title Paul uses in
addressing Felix (Acts 23:26; 24:3) and Festus (26:25), it has been concluded
that Theophilus was a person of rank, perhaps a Roman officer.
Thessalonians, Epistles to the - The first epistle to
the Thessalonians was the first of all Paul's epistles. It was in all
probability written from Corinth, where he abode a "long time" (Acts 18:11, 18),
early in the period of his residence there, about the end of A.D. 52.
The occasion of its being written was the return of Timotheus from Macedonia,
bearing tidings from Thessalonica regarding the state of the church there (Acts
18:1-5; 1 Thess. 3:6). While, on the whole, the report of Timothy was
encouraging, it also showed that divers errors and misunderstandings regarding
the tenor of Paul's teaching had crept in amongst them. He addresses them in
this letter with the view of correcting these errors, and especially for the
purpose of exhorting them to purity of life, reminding them that their
sanctification was the great end desired by God regarding them.
The subscription erroneously states that this epistle was written from
Athens.
The second epistle to the Thessalonians was probably also written from
Corinth, and not many months after the first.
The occasion of the writing of this epistle was the arrival of tidings that
the tenor of the first epistle had been misunderstood, especially with reference
to the second advent of Christ. The Thessalonians had embraced the idea that
Paul had taught that "the day of Christ was at hand", that Christ's coming was
just about to happen. This error is corrected (2:1-12), and the apostle
prophetically announces what first must take place. "The apostasy" was first to
arise. Various explanations of this expression have been given, but that which
is most satisfactory refers it to the Church of Rome.
Thessalonica - a large and populous city on the
Thermaic bay. It was the capital of one of the four Roman districts of
Macedonia, and was ruled by a praetor. It was named after Thessalonica, the wife
of Cassander, who built the city. She was so called by her father, Philip,
because he first heard of her birth on the day of his gaining a victory over the
Thessalians. On his second missionary journey, Paul preached in the synagogue
here, the chief synagogue of the Jews in that part of Macedonia, and laid the
foundations of a church (Acts 17:1-4; 1 Thes. 1:9). The violence of the Jews
drove him from the city, when he fled to Berea (Acts 17:5-10). The "rulers of
the city" before whom the Jews "drew Jason," with whom Paul and Silas lodged,
are in the original called politarchai, an unusual word, which was found,
however, inscribed on an arch in Thessalonica. This discovery confirms the
accuracy of the historian. Paul visited the church here on a subsequent occasion
(20:1-3). This city long retained its importance. It is the most important town
of European Turkey, under the name of Saloniki, with a mixed population of about
85,000.
Theudas - thanksgiving, referred to by Gamaliel in
his speech before the council at Jerusalem (Acts 5:36). He headed an
insurrection against the Roman authority. Beyond this nothing is known of him.
Thick clay - (Hab. 2:6) is correctly rendered in the
Revised Version "pledges." The Chaldean power is here represented as a rapacious
usurer, accumulating the wealth that belonged to others.
Thieves, The two - (Luke 23:32, 39-43), robbers,
rather brigands, probably followers of Barabbas. Our Lord's cross was placed
between those of the "malefactors," to add to the ignominy of his position.
According to tradition, Demas or Dismas was the name of the penitent thief
hanging on the right, and Gestas of the impenitent on the left.
Thistle - (1.) Heb. hoah (2 Kings 14:9; Job 31:40).
In Job 41:2 the Hebrew word is rendered "thorn," but in the Revised Version
"hook." It is also rendered "thorn" in 2 Chr. 33:11; Prov. 26:9; Cant. 2:2;
"brambles" in Isa. 34:13. It is supposed to be a variety of the wild plum-tree,
but by some it is regarded as the common thistle, of which there are many
varieties in Palestine.
(2.) Heb. dardar, meaning "a plant growing luxuriantly" (Gen. 3:18; Hos.
10:8); Gr. tribolos, "a triple point" (Matt. 7:16; Heb. 6:8, "brier," R.V.
"thistle"). This was probably the star-thistle, called by botanists Centaurea
calcitropa, or "caltrops," a weed common in corn-fields. (See THORNS.)
Thomas - twin, one of the twelve (Matt. 10:3; Mark
3:18, etc.). He was also called Didymus (John 11:16; 20:24), which is the Greek
equivalent of the Hebrew name. All we know regarding him is recorded in the
fourth Gospel (John 11:15, 16; 14:4, 5; 20:24, 25, 26-29). From the circumstance
that in the lists of the apostles he is always mentioned along with Matthew, who
was the son of Alphaeus (Mark 3:18), and that these two are always followed by
James, who was also the son of Alphaeus, it has been supposed that these three,
Matthew, Thomas, and James, were brothers.
Thorn - (1.) Heb. hedek (Prov. 15:19), rendered
"brier" in Micah 7:4. Some thorny plant, of the Solanum family, suitable for
hedges. This is probably the so-called "apple of Sodom," which grows very
abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high,
with very branching stems, thickly clad with spines, like those of the English
brier, with leaves very large and woolly on the under side, and thorny on the
midriff."
(2.) Heb. kotz (Gen. 3:18; Hos. 10:8), rendered akantha by the LXX. In
the New Testament this word akantha is also rendered "thorns" (Matt.
7:16; 13:7; Heb. 6:8). The word seems to denote any thorny or prickly plant
(Jer. 12:13). It has been identified with the Ononis spinosa by some.
(3.) Heb. na'atzutz (Isa. 7:19; 55:13). This word has been interpreted as
denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some
that the crown of thorns placed in wanton cruelty by the Roman soldiers on our
Saviour's brow before his crucifixion was plaited of branches of this tree. It
overruns a great part of the Jordan valley. It is sometimes called the
lotus-tree. "The thorns are long and sharp and recurved, and often create a
festering wound." It often grows to a great size. (See CROWN OF THORNS.)
(4.) Heb. atad (Ps. 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or
Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its
resemblance to the box it is frequently called the box-thorn.
Thorn in the flesh - (2 Cor. 12:7-10). Many
interpretations have been given of this passage. (1.) Roman Catholic writers
think that it denotes suggestions to impiety.
(2.) Luther, Calvin, and other Reformers interpret the expression as denoting
temptation to unbelief.
(3.) Others suppose the expression refers to "a pain in the ear or head,"
epileptic fits, or, in general, to some severe physical infirmity, which was a
hindrance to the apostle in his work (comp. 1 Cor. 2:3; 2 Cor. 10:10; 11:30;
Gal. 4:13, 14; 6:17). With a great amount of probability, it has been alleged
that his malady was defect of sight, consequent on the dazzling light which
shone around him at his conversion, acute opthalmia. This would account for the
statements in Gal. 4:14; 2 Cor. 10:10; also Acts 23:5, and for his generally
making use of the help of an amanuensis (comp. Rom. 16:22, etc.).
(4.) Another view which has been maintained is that this "thorn" consisted in
an infirmity of temper, to which he occasionally gave way, and which interfered
with his success (comp. Acts 15:39; 23:2-5). If we consider the fact, "which the
experience of God's saints in all ages has conclusively established, of the
difficulty of subduing an infirmity of temper, as well as the pain, remorse, and
humiliation such an infirmity is wont to cause to those who groan under it, we
may be inclined to believe that not the least probable hypothesis concerning the
'thorn' or 'stake' in the flesh is that the loving heart of the apostle bewailed
as his sorest trial the misfortune that, by impatience in word, he had often
wounded those for whom he would willingly have given his life" (Lias's Second
Cor., Introd.).
Thousands - (Micah 5:2), another name for "families"
or "clans" (see Num. 1:16; 10:4; Josh. 22:14, 21). Several "thousands" or
"families" made up a "tribe."
Threshold - (1.) Heb. miphtan, probably a projecting
beam at a higher point than the threshold proper (1 Sam. 5:4,5; Ezek. 9:3;
10:4,18; 46:2; 47:1); also rendered "door" and "door-post."
(2.) 'Asuppim, pl. (Neh. 12:25), rendered correctly "storehouses" in the
Revised Version. In 1 Chr. 26:15, 17 the Authorized Version retains the word as
a proper name, while in the Revised Version it is translated "storehouses."
Throne - (Heb. kiss'e), a royal chair or seat of
dignity (Deut. 17:18; 2 Sam. 7:13; Ps. 45:6); an elevated seat with a canopy and
hangings, which cover it. It denotes the seat of the high priest in 1 Sam. 1:9;
4:13, and of a provincial governor in Neh. 3:7 and Ps. 122:5. The throne of
Solomon is described at length in 1 Kings 10:18-20.
Thummim - perfection (LXX., "truth;" Vulg.,
"veritas"), Ex. 28:30; Deut. 33:8; Judg. 1:1; 20:18; 1 Sam. 14:3,18; 23:9; 2
Sam. 21:1. What the "Urim and Thummim" were cannot be determined with any
certainty. All we certainly know is that they were a certain divinely-given
means by which God imparted, through the high priest, direction and counsel to
Israel when these were needed. The method by which this was done can be only a
matter of mere conjecture. They were apparently material objects, quite distinct
from the breastplate, but something added to it after all the stones had been
set in it, something in addition to the breastplate and its jewels. They may
have been, as some suppose, two small images, like the teraphim (comp. Judg.
17:5; 18:14, 17, 20; Hos. 3:4), which were kept in the bag of the breastplate,
by which, in some unknown way, the high priest could give forth his divinely
imparted decision when consulted. They were probably lost at the destruction of
the temple by Nebuchadnezzar. They were never seen after the return from
captivity.
Thunder - often referred to in Scripture (Job 40:9;
Ps. 77:18; 104:7). James and John were called by our Lord "sons of thunder"
(Mark 3:17). In Job 39:19, instead of "thunder," as in the Authorized Version,
the Revised Version translates (ra'amah) by "quivering main" (marg., "shaking").
Thunder accompanied the giving of the law at Sinai (Ex. 19:16). It was regarded
as the voice of God (Job 37:2; Ps. 18:13; 81:7; comp. John 12:29). In answer to
Samuel's prayer (1 Sam. 12:17, 18), God sent thunder, and "all the people
greatly feared," for at such a season (the wheat-harvest) thunder and rain were
almost unknown in Palestine.
Thyatira - a city of Asia Minor, on the borders of
Lydia and Mysia. Its modern name is Ak-hissar, i.e., "white castle." Here was
one of the seven churches (Rev. 1:11; 2:18-28). Lydia, the seller of purple, or
rather of cloth dyed with this colour, was from this city (Acts 16:14). It was
and still is famous for its dyeing. Among the ruins, inscriptions have been
found relating to the guild of dyers in that city in ancient times.
Thyine wood - mentioned only in Rev. 18:12 among the
articles which would cease to be purchased when Babylon fell. It was called
citrus, citron wood, by the Romans. It was the Callitris quadrivalvis of
botanists, of the cone-bearing order of trees, and of the cypress tribe of this
order. The name of this wood is derived from the Greek word thuein, "to
sacrifice," and it was so called because it was burnt in sacrifices, on account
of its fragrance. The wood of this tree was reckoned very valuable, and was used
for making articles of furniture by the Greeks and Romans. Like the cedars of
Lebanon, it is disappearing from the forests of Palestine.
Tiberias - a city, the modern Tubarich, on the
western shore of the Sea of Tiberias. It is said to have been founded by Herod
Antipas (A.D. 16), on the site of the ruins of an older city called Rakkath, and
to have been thus named by him after the Emperor Tiberius. It is mentioned only
three times in the history of our Lord (John 6:1,23; 21:1).
In 1837 about one-half of the inhabitants perished by an earthquake. The
population of the city is now about six thousand, nearly the one-half being
Jews. "We do not read that our Lord ever entered this city. The reason of this
is probably to be found in the fact that it was practically a heathen city,
though standing upon Jewish soil. Herod, its founder, had brought together the
arts of Greece, the idolatry of Rome, and the gross lewdness of Asia. There were
in it a theatre for the performance of comedies, a forum, a stadium, a palace
roofed with gold in imitation of those in Italy, statues of the Roman gods, and
busts of the deified emperors. He who was not sent but to the lost sheep of the
house of Israel might well hold himself aloof from such scenes as these"
(Manning's Those Holy Fields).
After the fall of Jerusalem (A.D. 70), Tiberias became one of the chief
residences of the Jews in Palestine. It was for more than three hundred years
their metropolis. From about A.D. 150 the Sanhedrin settled here, and
established rabbinical schools, which rose to great celebrity. Here the
Jerusalem (or Palestinian) Talmud was compiled about the beginning of the fifth
century. To this same rabbinical school also we are indebted for the Masora, a
"body of traditions which transmitted the readings of the Hebrew text of the Old
Testament, and preserved, by means of the vowel-system, the pronunciation of the
Hebrew." In its original form, and in all manuscripts, the Hebrew is written
without vowels; hence, when it ceased to be a spoken language, the importance of
knowing what vowels to insert between the consonants. This is supplied by the
Masora, and hence these vowels are called the "Masoretic vowel-points."
Tiberias, Sea of - called also the Sea of Galilee
(q.v.) and of Gennesaret. In the Old Testament it is called the Sea of
Chinnereth or Chinneroth. John (21:1) is the only evangelist who so designates
this lake. His doing so incidentally confirms the opinion that he wrote after
the other evangelists, and at a period subsequent to the taking of Jerusalem
(A.D. 70). Tiberias had by this time become an important city, having been
spared by the Romans, and made the capital of the province when Jerusalem was
destroyed. It thus naturally gave its name to the lake.
Tiberius Caesar - i.e., as known in Roman history,
Tiberius Claudius Nero, only mentioned in Luke 3:1. He was the stepson of
Augustus, whom he succeeded on the throne, A.D. 14. He was noted for his vicious
and infamous life. In the fifteenth year of his reign John the Baptist entered
on his public ministry, and under him also our Lord taught and suffered. He died
A.D. 37. He is frequently referred to simply as "Caesar" (Matt. 22:17, 21; Mark
12:14, 16, 17; Luke 20:22, 24, 25; 23:2; John 19:12, 15).
Tibni - building of Jehovah, the son of Ginath, a man
of some position, whom a considerable number of the people chose as monarch. For
the period of four years he contended for the throne with Omri (1 Kings 16:21,
22), who at length gained the mastery, and became sole monarch of Israel.
Tidal - (in the LXX. called "Thorgal"), styled the
"king of nations" (Gen.14:1-9). Mentioned as Tudkhula on Arioch's brick (see
facing page 139). Goyyim, translated "nations," is the country called
Gutium, east of Tigris and north of Elam.
Tiglath-Pileser I. - (not mentioned in Scripture) was
the most famous of the monarchs of the first Assyrian empire (about B.C. 1110).
After his death, for two hundred years the empire fell into decay. The history
of David and Solomon falls within this period. He was succeeded by his son,
Shalmaneser II.
Tiglath-Pileser III. - or Tilgath-Pil-neser, the
Assyrian throne-name of Pul (q.v.). He appears in the Assyrian records as
gaining, in the fifth year of his reign (about B.C. 741), a victory over Azariah
(= Uzziah in 2 Chr.26:1), king of Judah, whose achievements are described in 2
Chr. 26:6-15. He is first mentioned in Scripture, however, as gaining a victory
over Pekah, king of Israel, and Rezin of Damascus, who were confederates. He put
Rezin to death, and punished Pekah by taking a considerable portion of his
kingdom, and carrying off (B.C. 734) a vast number of its inhabitants into
captivity (2 Kings 15:29; 16:5-9; 1 Chr. 5:6, 26), the Reubenites, the Gadites,
and half the tribe of Manasseh whom he settled in Gozan. In the Assyrian annals
it is further related that, before he returned from Syria, he held a court at
Damascus, and received submission and tribute from the neighbouring kings, among
whom were Pekah of Samaria and "Yahu-khazi [i.e., Ahaz], king of Judah" (comp. 2
Kings 16:10-16).
He was the founder of what is called "the second Assyrian empire," an empire
meant to embrace the whole world, the centre of which should be Nineveh. He died
B.C. 728, and was succeeded by a general of his army, Ulula, who assumed the
name Shalmaneser IV.
Timaeus - defiled, the father of blind Bartimaeus
(Mark 10:46).
Timbrel - (Heb. toph), a small drum or tambourine; a
tabret (q.v.). The antiquity of this musical instrument appears from the
scriptural allusions to it (Gen. 31:27; Ex. 15:20; Judg. 11:34, etc.) (See MUSIC.)
Timnah - a portion. (1.) A town of Judah (Josh.
15:10). The Philistines took possession of it in the days of Ahaz (2 Chr.
28:18). It was about 20 miles west of Jerusalem. It has been identified with
Timnatha of Dan (Josh. 19:43), and also with Timnath (Judg. 14:1,5).
(2.) A city in the mountains of Judah (Josh.15:57)= Tibna near Jeba'.
(3.) A "duke" or sheik of Edom (Gen. 36:40).
Timnath - Gen. 38:12,14. (1.) Heb. Timnathah, which
is appropriately rendered in the Revised Version, Timnah, a town in Judah.
(2.) The town where Samson sojourned, probably identical with "Timnah" (1)
(Judg. 14:1-18).
Timnath-heres - portion of the sun, where Joshua was
buried (Judg. 2:9). It was "in the mount of Ephraim, in the north side of the
hill Gaash," 10 miles south-west of Shechem. The same as the following.
Timnath-serah - remaining portion, the city of Joshua
in the hill country of Ephraim, the same as Timnath-heres (Josh. 19:50; 24:30).
"Of all sites I have seen," says Lieut. Col. Conder, "none is so striking as
that of Joshua's home, surrounded as it is with deep valleys and wild, rugged
hills." Opposite the town is a hill, on the northern side of which there are
many excavated sepulchres. Among these is the supposed tomb of Joshua, which is
said to be "the most striking monument in the country." It is a "square chamber
with five excavations in three of its sides, the central one forming a passage
leading into a second chamber beyond. A great number of lamp-niches cover the
walls of the porch, upwards of two hundred, arranged in vertical rows. A single
cavity with a niche for a lamp has been thought to be the resting-place of the
warrior-chief of Israel." The modern Kefr Haris, 10 miles south-west of Shechem.
Timnite - a man of Timnah. Samson's father-in-law is
so styled (Judg. 15:6).
Timon - honouring, one of the seven deacons at
Jerusalem (Acts 6:5). Nothing further is known of him.
Timotheus - the Greek form of the name of Timothy
(Acts 16:1, etc.; the R.V. always "Timothy").
Timothy - honouring God, a young disciple who was
Paul's companion in many of his journeyings. His mother, Eunice, and his
grandmother, Lois, are mentioned as eminent for their piety (2 Tim. 1:5). We
know nothing of his father but that he was a Greek (Acts 16:1). He is first
brought into notice at the time of Paul's second visit to Lystra (16:2), where
he probably resided, and where it seems he was converted during Paul's first
visit to that place (1 Tim. 1:2; 2 Tim. 3:11). The apostle having formed a high
opinion of his "own son in the faith," arranged that he should become his
companion (Acts 16:3), and took and circumcised him, so that he might conciliate
the Jews. He was designated to the office of an evangelist (1 Tim. 4:14), and
went with Paul in his journey through Phrygia, Galatia, and Mysia; also to Troas
and Philippi and Berea (Acts 17:14). Thence he followed Paul to Athens, and was
sent by him with Silas on a mission to Thessalonica (17:15; 1 Thess. 3:2). We
next find him at Corinth (1 Thess. 1:1; 2 Thess. 1:1) with Paul. He passes now
out of sight for a few years, and is again noticed as with the apostle at
Ephesus (Acts 19:22), whence he is sent on a mission into Macedonia. He
accompanied Paul afterwards into Asia (20:4), where he was with him for some
time. When the apostle was a prisoner at Rome, Timothy joined him (Phil. 1:1),
where it appears he also suffered imprisonment (Heb. 13:23). During the
apostle's second imprisonment he wrote to Timothy, asking him to rejoin him as
soon as possible, and to bring with him certain things which he had left at
Troas, his cloak and parchments (2 Tim. 4:13). According to tradition, after the
apostle's death he settled in Ephesus as his sphere of labour, and there found a
martyr's grave.
Timothy, First Epistle to - Paul in this epistle
speaks of himself as having left Ephesus for Macedonia (1:3), and hence not
Laodicea, as mentioned in the subscription; but probably Philippi, or some other
city in that region, was the place where this epistle was written. During the
interval between his first and second imprisonments he probably visited the
scenes of his former labours in Greece and Asia, and then found his way into
Macedonia, whence he wrote this letter to Timothy, whom he had left behind in
Ephesus.
It was probably written about A.D. 66 or 67.
The epistle consists mainly, (1) of counsels to Timothy regarding the worship
and organization of the Church, and the responsibilities resting on its several
members; and (2) of exhortation to faithfulness in maintaining the truth amid
surrounding errors.
Timothy, Second Epistle to - was probably written a
year or so after the first, and from Rome, where Paul was for a second time a
prisoner, and was sent to Timothy by the hands of Tychicus. In it he entreats
Timothy to come to him before winter, and to bring Mark with him (comp. Phil.
2:22). He was anticipating that "the time of his departure was at hand" (2 Tim.
4:6), and he exhorts his "son Timothy" to all diligence and steadfastness, and
to patience under persecution (1:6-15), and to a faithful discharge of all the
duties of his office (4:1-5), with all the solemnity of one who was about to
appear before the Judge of quick and dead.
Tin - Heb. bedil (Num. 31:22; Ezek. 22:18, 20), a
metal well known in ancient times. It is the general opinion that the
Phoenicians of Tyre and Sidon obtained their supplies of tin from the British
Isles. In Ezek. 27:12 it is said to have been brought from Tarshish, which was
probably a commercial emporium supplied with commodities from other places. In
Isa. 1:25 the word so rendered is generally understood of lead, the alloy with
which the silver had become mixed (ver. 22). The fire of the Babylonish
Captivity would be the means of purging out the idolatrous alloy that had
corrupted the people.
Tinkling ornaments - (Isa. 3:18), anklets of silver
or gold, etc., such as are still used by women in Syria and the East.
Tiphsah - passing over; ford, one of the boundaries
of Solomon's dominions (1 Kings 4:24), probably "Thapsacus, a great and wealthy
town on the western bank of the Euphrates," about 100 miles north-east of
Tadmor. All the land traffic between the east and the west passed through it.
Menahem undertook an expedition against this city, and "smote Tiphsah and all
that were therein" (2 Kings 15:16). This expedition implied a march of some 300
miles from Tirzah if by way of Tadmor, and about 400 if by way of Aleppo; and
its success showed the strength of the Israelite kingdom, for it was practically
a defiance to Assyria. Conder, however, identifies this place with Khurbet
Tafsah, some 6 miles west of Shechem.
Tiras - the youngest of the sons of Japheth (Gen.
10:2; 1 Chr. 1:5).
Tires - "To tire" the head is to adorn it (2 Kings
9:30). As a noun the word is derived from "tiara," and is the rendering of the
Heb. p'er, a "turban" or an ornament for the head (Ezek. 24:17; R.V.,
"headtire;" 24:23). In Isa. 3:18 the word saharonim is rendered "round
tires like the moon," and in Judg. 8:21, 26 "ornaments," but in both cases
"crescents" in the Revised Version.
Tirhakah - the last king of Egypt of the Ethiopian
(the fifteenth) dynasty. He was the brother-in-law of So (q.v.). He probably
ascended the throne about B.C. 692, having been previously king of Ethiopia (2
Kings 19:9; Isa. 37:9), which with Egypt now formed one nation. He was a great
warrior, and but little is known of him. The Assyrian armies under Esarhaddon,
and again under Assur-bani-pal, invaded Egypt and defeated Tirhakah, who
afterwards retired into Ethiopia, where he died, after reigning twenty-six
years.
Tirshatha - a word probably of Persian origin,
meaning "severity," denoting a high civil dignity. The Persian governor of Judea
is so called (Ezra 2:63; Neh. 7:65, 70). Nehemiah is called by this name in Neh.
8:9; 10:1, and the "governor" (pehah) in 5:18. Probably, therefore,
tirshatha=pehah=the modern pasha.
Tirza - pleasantness. (1.) An old royal city of the
Canaanites, which was destroyed by Joshua (Josh. 12:24). Jeroboam chose it for
his residence, and he removed to it from Shechem, which at first he made the
capital of his kingdom. It remained the chief residence of the kings of Israel
till Omri took Samaria (1 Kings 14:17; 15:21; 16:6, 8, etc.). Here Zimri
perished amid the flames of the palace to which in his despair he had set fire
(1 Kings 16:18), and here Menahem smote Shallum (2 Kings 15:14, 16). Solomon
refers to its beauty (Cant. 6:4). It has been identified with the modern mud
hamlet Teiasir, 11 miles north of Shechem. Others, however, would identify it
with Telluza, a village about 6 miles east of Samaria.
(2.) The youngest of Zelophehad's five daughters (Num. 26:33; Josh. 17:3).
Tishbite - Elijah the prophet was thus named (1 Kings
17:1; 21:17, 28, etc.). In 1 Kings 17:1 the word rendered "inhabitants" is in
the original the same as that rendered "Tishbite," hence that verse may be read
as in the LXX., "Elijah the Tishbite of Tishbi in Gilead." Some interpret this
word as meaning "stranger," and read the verse, "Elijah the stranger from among
the strangers in Gilead." This designation is probably given to the prophet as
denoting that his birthplace was Tishbi, a place in Upper Galilee (mentioned in
the apocryphal book of Tobit), from which for some reason he migrated into
Gilead. Josephus, the Jewish historian (Ant. 8:13, 2), however, supposes that
Tishbi was some place in the land of Gilead. It has been identified by some with
el-Ishtib, a some place 22 miles due south of the Sea of Galilee, among the
mountains of Gilead.
Tisri - the first month of the civil year, and the
seventh of the ecclesiastical year. See ETHANIM ¯T0001261 (1 Kings 8:2). Called
in the Assyrian inscriptions Tasaritu, i.e. "beginning."
Tithe - a tenth of the produce of the earth
consecrated and set apart for special purposes. The dedication of a tenth to God
was recognized as a duty before the time of Moses. Abraham paid tithes to
Melchizedek (Gen. 14:20; Heb. 7:6); and Jacob vowed unto the Lord and said, "Of
all that thou shalt give me I will surely give the tenth unto thee."
The first Mosaic law on this subject is recorded in Lev. 27:30-32. Subsequent
legislation regulated the destination of the tithes (Num. 18:21-24, 26-28; Deut.
12:5, 6, 11, 17; 14:22, 23). The paying of the tithes was an important part of
the Jewish religious worship. In the days of Hezekiah one of the first results
of the reformation of religion was the eagerness with which the people brought
in their tithes (2 Chr. 31:5, 6). The neglect of this duty was sternly rebuked
by the prophets (Amos 4:4; Mal. 3:8-10). It cannot be affirmed that the Old
Testament law of tithes is binding on the Christian Church, nevertheless the
principle of this law remains, and is incorporated in the gospel (1 Cor. 9:13,
14); and if, as is the case, the motive that ought to prompt to liberality in
the cause of religion and of the service of God be greater now than in Old
Testament times, then Christians outght to go beyond the ancient Hebrew in
consecrating both themselves and their substance to God.
Every Jew was required by the Levitical law to pay three tithes of his
property (1) one tithe for the Levites; (2) one for the use of the temple and
the great feasts; and (3) one for the poor of the land.
Tittle - a point, (Matt. 5:18; Luke 16:17), the
minute point or stroke added to some letters of the Hebrew alphabet to
distinguish them from others which they resemble; hence, the very least point.
Titus - honourable, was with Paul and Barnabas at
Antioch, and accompanied them to the council at Jerusalem (Gal. 2:1-3; Acts
15:2), although his name nowhere occurs in the Acts of the Apostles. He appears
to have been a Gentile, and to have been chiefly engaged in ministering to
Gentiles; for Paul sternly refused to have him circumcised, inasmuch as in his
case the cause of gospel liberty was at stake. We find him, at a later period,
with Paul and Timothy at Ephesus, whence he was sent by Paul to Corinth for the
purpose of getting the contributions of the church there in behalf of the poor
saints at Jerusalem sent forward (2 Cor. 8:6; 12:18). He rejoined the apostle
when he was in Macedonia, and cheered him with the tidings he brought from
Corinth (7:6-15). After this his name is not mentioned till after Paul's first
imprisonment, when we find him engaged in the organization of the church in
Crete, where the apostle had left him for this purpose (Titus 1:5). The last
notice of him is in 2 Tim. 4:10, where we find him with Paul at Rome during his
second imprisonment. From Rome he was sent into Dalmatia, no doubt on some
important missionary errand. We have no record of his death. He is not mentioned
in the Acts.
Titus, Epistle to - was probably written about the
same time as the first epistle to Timothy, with which it has many affinities.
"Both letters were addressed to persons left by the writer to preside in their
respective churches during his absence. Both letters are principally occupied in
describing the qualifications to be sought for in those whom they should appoint
to offices in the church; and the ingredients of this description are in both
letters nearly the same. Timothy and Titus are likewise cautioned against the
same prevailing corruptions, and in particular against the same misdirection of
their cares and studies. This affinity obtains not only in the subject of the
letters, which from the similarity of situation in the persons to whom they were
addressed might be expected to be somewhat alike, but extends in a great variety
of instances to the phrases and expressions. The writer accosts his two friends
with the same salutation, and passes on to the business of his letter by the
same transition (comp. 1 Tim. 1:2, 3 with Titus 1:4, 5; 1 Tim.1:4 with Titus
1:13, 14; 3:9; 1 Tim. 4:12 with Titus 2:7, 15).", Paley's Horae Paulinae.
The date of its composition may be concluded from the circumstance that it
was written after Paul's visit to Crete (Titus 1:5). That visit could not be the
one referred to in Acts 27:7, when Paul was on his voyage to Rome as a prisoner,
and where he continued a prisoner for two years. We may warrantably suppose that
after his release Paul sailed from Rome into Asia and took Crete by the way, and
that there he left Titus "to set in order the things that were wanting." Thence
he went to Ephesus, where he left Timothy, and from Ephesus to Macedonia, where
he wrote First Timothy, and thence to Nicopolis in Epirus, from which place he
wrote to Titus, about A.D. 66 or 67.
In the subscription to the epistle it is said to have been written from
"Nicopolis of Macedonia," but no such place is known. The subscriptions to the
epistles are of no authority, as they are not authentic.
Tob-adonijah - good is Jehovah, my Lord, a Levite
sent out by Jehoshaphat to instruct the people of Judah in the law (2 Chr.
17:8).
Tobiah - pleasing to Jehovah, the "servant," the
"Ammonite," who joined with those who opposed the rebuilding of Jerusalem after
the Exile (Neh. 2:10). He was a man of great influence, which he exerted in
opposition to the Jews, and "sent letters" to Nehemiah "to put him in fear"
(Neh. 6:17-19). "Eliashib the priest" prepared for him during Nehemiah's absence
"a chamber in the courts of the house of God," which on his return grieved
Nehemiah sore, and therefore he "cast forth all the household stuff of Tobiah
out of the chamber" (13:7, 8).
Tobijah - id., a Levite sent out through Judah by
Jehoshaphat to teach the people (2 Chr. 17:8).
Tob, The land of - a district on the east of Jodan,
about 13 miles south-east of the Sea of Galilee, to which Jephthah fled from his
brethren (Judg. 11:3, 5). It was on the northern boundary of Perea, between
Syria and the land of Ammon (2 Sam. 10:6, 8). Its modern name is Taiyibeh.
Tochen - measured, a town of Simeon (1 Chr. 4:32).
Togarmah - (1.) A son of Gomer, and grandson of
Japheth (Gen. 10:3).
(2.) A nation which traded in horses and mules at the fairs of Tyre (Ezek.
27:14; 38:6); probably an Armenian or a Scythian race; descendants of (1).
Tohu - one of Samuel's ancestors (1 Sam. 1:1).
Toi - a king of Hamath, who sent "Joram his son unto
King David to salute him," when he "heard that David had smitten all the host of
Hadadezer" (2 Sam. 8:9, 10). Called Tou (1 Chr. 18:9, 10).
Tola - a scarlet worm. (1.) Eldest son of Issachar
(Gen. 46:13).
(2.) A judge of the tribe of Issachar who "judged" Israel twenty-three years
(Judg. 10:1, 2), when he died, and was buried in Shamir. He was succeeded by
Jair.
Tolad - productive, a town of Simeon, in the south of
Judah (1 Chr. 4:29).
Tolaites - descendants of Tola (Num. 26:23; 1 Chr.
7:1, 2).
Toll - one of the branches of the king of Persia's
revenues (Ezra 4:13; 7:24), probably a tax levied from those who used the
bridges and fords and highways.
Tombs - of the Hebrews were generally excavated in
the solid rock, or were natural caves. Mention is made of such tombs in Judg.
8:32; 2 Sam. 2:32; 2 Kings 9:28; 23:30. They were sometimes made in gardens (2
Kings 21:26; 23:16; Matt. 27:60). They are found in great numbers in and around
Jerusalem and all over the land. They were sometimes whitewashed (Matt. 23:27,
29). The body of Jesus was laid in Joseph's new rock-hewn tomb, in a garden near
to Calvary. All evidence is in favour of the opinion that this tomb was
somewhere near the Damascus gate, and outside the city, and cannot be identified
with the so-called "holy sepulchre." The mouth of such rocky tombs was usually
closed by a large stone (Heb. golal), which could only be removed by the united
efforts of several men (Matt. 28:2; comp. John 11:39). (See GOLGOTHA.)
Tongues, Confusion of - at Babel, the cause of the
early separation of mankind and their division into nations. The descendants of
Noah built a tower to prevent their dispersion; but God "confounded their
language" (Gen. 11:1-8), and they were scattered over the whole earth. Till this
time "the whole earth was of one language and of one speech." (See SHINAR.)