Tel-abib - hill of corn, a place on the river Chebar, the residence
of Ezekiel (Ezek. 3:15). The site is unknown.
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
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;
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"
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) 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
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
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
(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"
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).
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
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
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
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
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
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
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
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
(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
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."
Threshing - See AGRICULTURE.
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
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;
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
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
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
(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
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
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
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
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.
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 (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
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
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.
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
Tohu - one of Samuel's ancestors (1 Sam.
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.)
Tongues, Gift of - granted on the day of
Pentecost (Acts 2:4), in fulfilment of a promise Christ had made to his
disciples (Mark 16:17). What this gift actually was has been a subject of
much discussion. Some have argued that it was merely an outward sign of
the presence of the Holy Spirit among the disciples, typifying his manifold
gifts, and showing that salvation was to be extended to all nations. But
the words of Luke (Acts 2:9) clearly show that the various peoples in Jerusalem
at the time of Pentecost did really hear themselves addressed in their own
special language with which they were naturally acquainted (comp. Joel 2:28,
Among the gifts of the Spirit the apostle enumerates in 1 Cor. 12:10-14:30,
"divers kinds of tongues" and the "interpretation of tongues." This "gift"
was a different manifestation of the Spirit from that on Pentecost, although
it resembled it in many particulars. Tongues were to be "a sign to them
that believe not."