Part 35

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" (Hebrews 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 Chronicles 4:22); also a veil of blue purple and crimson and fine linen (2 Chronicles 3:14; comp. Exodus 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 Chronicles 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 Chronicles 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 Chronicles 4:9), called the "inner court" (1 Kings 6:36). It contained the altar of burnt-offering (2 Chronicles 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 Chronicles 4:9). Here the people assembled to worship God (Jeremiah 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 Chronicles 36:7). He burned the temple, and carried all its treasures with him to Babylon (2 Kings 25:9-17; 2 Chronicles 36:19; Isaiah 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 (Psalm 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; Zechariah 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 [Genesis 22: 1; R.V., 'did prove'] Abraham;" and afflictions are said to tempt, i.e., to try, men (James 1:2, 12; comp. Deuteronomy 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" (Matthew 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" (Matthew 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 (Daniel 12:10; Zechariah 13:9; Psalm 66:10; Luke 22:31, 40; Hebrews 11:17; James 1:12; 1 Peter 1:7; 4:12). We read of the temptation of Joseph (Genesis 39), of David (2 Samuel 24; 1 Chronicles 21), of Hezekiah (2 Chronicles 32:31), of Daniel (Daniel 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.) Hebrews 'ohel (Genesis 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isaiah 16:5; Jeremiah 4:20), and of the temple (Ezekiel 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.) Hebrews mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Psalm 87:2), the grave (Isaiah 22:16; comp. 14:18), the temple (Psalm 46:4; 84:2; 132:5), and of the tabernacle (Exodus 25:9; 26:1; 40:9; Numbers 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.) Hebrews kubbah (Numbers 25:8), a dome-like tent devoted to the impure worship of Baal-peor.

(4.) Hebrews succah (2 Samuel 11:11), a tent or booth made of green boughs or branches (see Genesis 33:17; Leviticus 23:34, 42; Psalm 18:11;

Jonah 4:5; Isaiah 4:6; Nehemiah 8:15-17, where the word is variously rendered).

Jubal was "the father of such as dwell in tents" (Genesis 4:20). The patriarchs were "dwellers in tents" (Genesis 9:21, 27; 12:8; 13:12; 26:17); and during their wilderness wanderings all Israel dwelt in tents (Exodus 16:16; Deuteronomy 33:18; Joshua 7:24). Tents have always occupied a prominent place in Eastern life (1 Samuel 17:54; 2 Kings 7:7; Psalm 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 (Leviticus 14:10, 21; comp. Exodus 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 (Genesis 11:24-32; Joshua 24:2). What a wonderful part the descendants of this Chaldean shepherd have played in the history of the world!

TERAH

•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 Samuel 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 Judges 8:24-27, was not the part of the sacerdotal dress so called (Exodus 28:6-14), but an image of Jehovah overlaid with gold or silver (comp. Judges 17, 18; 1 Samuel 21:9; 23:6, 9; 30:7, 8), and is thus associated with the teraphim. (See THUMMIM.)

•TEREBINTH (R.V. marg. of Deuteronomy 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 (Hebrews 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 Thessalonians 1:10).

(2.) The Scriptures, as the revelation of God's will (2 Kings 11:12; Psalm 19:7; 119:88; Isaiah 8:16, 20).

(3.) The altar raised by the Gadites and Reubenites (Joshua 22:10).

•TESTIMONY, TABERNACLE OF the tabernacle, the great glory of which was that it contained "the testimony", i.e., the "two tables" (Exodus 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 (Matthew 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 (Matthew 14:9).

•THADDAEUS breast, the name of one of the apostles (Mark 3:18), called "Lebbaeus" in Matthew 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 (Genesis 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" (Judges 9:50-55).

•THEFT Punished by restitution, the proportions of which are noted in 2 Samuel 12:6. If the thief could not pay the fine, he was to be sold to a Hebrew master till he could pay (Exodus 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 (Exodus 20:15; 21:16; Leviticus 19:11; Deuteronomy 5:19; 24:7; Psalm 50:18; Zechariah 5:3; Matthew 19:18; Romans 13:9; Ephesians 4:28; 1 Peter 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 Samuel 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 Thessalonians 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 (Habakkuk 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.) Hebrews 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 Chronicles 33:11; Proverbs 26:9; Cant. 2:2; "brambles" in Isaiah 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.) Hebrews dardar, meaning "a plant growing luxuriantly" (Genesis 3:18; Hos. 10:8); Gr. tribolos, "a triple point" (Matthew 7:16; Hebrews 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 (Matthew 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.) Hebrews hedek (Proverbs 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.) Hebrews kotz (Genesis 3:18; Hos. 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered "thorns" (Matthew 7:16; 13:7; Hebrews 6:8). The word seems to denote any thorny or prickly plant (Jeremiah 12:13). It has been identified with the Ononis spinosa by some.

(3.) Hebrews na'atzutz (Isaiah 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.) Hebrews atad (Psalm 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 Corinthians 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 Corinthians 2:3; 2 Corinthians 10:10; 11:30; Galatians 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

Galatians 4:14; 2 Corinthians 10:10; also Acts 23:5, and for his generally making use of the help of an amanuensis (comp. Romans 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 Corinthians , Introd.).

•THOUSANDS (Micah 5:2), another name for "families" or "clans" (see Numbers 1:16; 10:4; Joshua 22:14, 21). Several "thousands" or "families" made up a "tribe."

•THRESHING See AGRICULTURE.

•THRESHOLD (1.) Hebrews miphtan, probably a projecting beam at a higher point than the threshold proper (1 Samuel 5:4,5; Ezekiel 9:3; 10:4,18; 46:2; 47:1); also rendered "door" and "door-post."

(2.) 'Asuppim, pl. (Nehemiah 12:25), rendered correctly "storehouses" in the Revised Version. In 1 Chronicles 26:15, 17 the Authorized Version retains the word as a proper name, while in the Revised Version it is translated "storehouses."

•THRONE (Hebrews kiss'e), a royal chair or seat of dignity (Deuteronomy 17:18; 2 Samuel 7:13; Psalm 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1 Samuel 1:9; 4:13, and of a provincial governor in Nehemiah 3:7 and Psalm 122:5. The throne of Solomon is described at length in 1 Kings 10:18-20.

•THUMMIM perfection (LXX., "truth;" Vulg., "veritas"), Exodus 28:30; Deuteronomy 33:8; Judges 1:1; 20:18; 1 Samuel 14:3,18; 23:9; 2 Samuel 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. Judges 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; Psalm 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 (Exodus 19:16). It was regarded as the voice of God (Job 37:2; Psalm 18:13; 81:7; comp. John 12:29). In answer to Samuel's prayer (1 Samuel 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 (Revelation 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 Revelation 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" (Matthew 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" (Genesis 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 Chronicles 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 Chronicles 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 (Hebrews toph), a small drum or tambourine; a tabret (q.v.). The antiquity of this musical instrument appears from the scriptural allusions to it (Genesis 31:27; Exodus 15:20; Judges 11:34, etc.) (See MUSIC.)

•TIMNAH a portion. (1.) A town of Judah (Joshua 15:10). The Philistines took possession of it in the days of Ahaz (2 Chronicles 28:18). It was about 20 miles west of Jerusalem. It has been identified with Timnatha of Dan (Joshua 19:43), and also with Timnath (Judges 14:1,5).

(2.) A city in the mountains of Judah (Joshua 15:57)= Tibna near Jeba'.

(3.) A "duke" or sheik of Edom (Genesis 36:40).

•TIMNATH Genesis 38:12,14. (1.) Hebrews 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) (Judges 14:1-18).

•TIMNATH-HERES portion of the sun, where Joshua was buried (Judges 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 (Joshua 19:50; 24:30). "Of all sites I have seen," says Lieut. Colossians 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 (Judges 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 Timothy 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 Timothy 1:2; 2 Timothy 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 Timothy 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 Thessalonians 3:2). We next find him at Corinth (1 Thessalonians 1:1; 2 Thessalonians 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 (Hebrews 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 Timothy 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 Timothy 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 Hebrews bedil (Numbers 31:22; Ezekiel 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 Ezekiel 27:12 it is said to have been brought from Tarshish, which was probably a commercial emporium supplied with commodities from other places. In Isaiah 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 (Isaiah 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 (Genesis 10:2; 1 Chronicles 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 Hebrews p'er, a "turban" or an ornament for the head (Ezekiel 24:17; R.V., "headtire;" 24:23). In Isaiah 3:18 the word saharonim is rendered "round tires like the moon," and in Judges 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; Isaiah 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; Nehemiah 7:65, 70). Nehemiah is called by this name in

Nehemiah 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 (Joshua 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 (Numbers 26:33; Joshua 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 (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 (Genesis 14:20; Hebrews 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 Leviticus 27:30-32. Subsequent legislation regulated the destination of the tithes (Numbers 18:21-24, 26-28; Deuteronomy 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 Chronicles 31:5, 6). The neglect of this duty was sternly rebuked by the prophets (Amos 4:4; Malachi 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 Corinthians 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, (Matthew 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 (Galatians 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 Corinthians 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 Timothy 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 Timothy 1:2, 3 with Titus 1:4, 5; 1 Timothy 1:4 with Titus 1:13, 14; 3:9; 1 Timothy 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 Chronicles 17:8).

•TOBIAH pleasing to Jehovah, the "servant," the "Ammonite," who joined with those who opposed the rebuilding of Jerusalem after the Exile (Nehemiah 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" (Nehemiah 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 Chronicles 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 (Judges 11:3, 5). It was on the northern boundary of Perea, between Syria and the land of Ammon (2 Samuel 10:6, 8). Its modern name is Taiyibeh.

•TOCHEN measured, a town of Simeon (1 Chronicles 4:32).

•TOGARMAH (1.) A son of Gomer, and grandson of Japheth (Genesis 10:3).

(2.) A nation which traded in horses and mules at the fairs of Tyre (Ezekiel 27:14; 38:6); probably an Armenian or a Scythian race; descendants of (1).

•TOHU one of Samuel's ancestors (1 Samuel 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 Samuel 8:9, 10). Called Tou (1 Chronicles 18:9, 10).

•TOLA a scarlet worm. (1.) Eldest son of Issachar (Genesis 46:13).

(2.) A judge of the tribe of Issachar who "judged" Israel twenty-three years (Judges 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 Chronicles 4:29).

•TOLAITES descendants of Tola (Numbers 26:23; 1 Chronicles 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 Judges 8:32; 2 Samuel 2:32; 2 Kings 9:28; 23:30. They were sometimes made in gardens (2 Kings 21:26; 23:16; Matthew 27:60). They are found in great numbers in and around Jerusalem and all over the land. They were sometimes whitewashed (Matthew 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 (Hebrews golal), which could only be removed by the united efforts of several men (Matthew 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" (Genesis 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, 29).

Among the gifts of the Spirit the apostle enumerates in 1 Corinthians 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."

•TOOTH one of the particulars regarding which retaliatory punishment was to be inflicted (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21). "Gnashing of teeth" =rage, despair (Matthew 8:12; Acts 7:54); "cleanness of teeth" =famine (Amos 4:6); "children's teeth set on edge" =children suffering for the sins of their fathers (Ezekiel 18:2).

•TOPAZ Hebrews pitdah (Ezekiel 28:13; Revelation 21:20), a golden yellow or "green" stone brought from Cush or Ethiopia (Job 28:19). It was the second stone in the first row in the breastplate of the high priest, and had the name of Simeon inscribed on it (Exodus 28:17). It is probably the chrysolite of the moderns.

•TOPHEL lime, a place in the wilderness of Sinai (Deuteronomy 1:1), now identified with Tafyleh or Tufileh, on the west side of the Edomitish mountains.

•TOPHET =Topheth, from Hebrews toph "a drum," because the cries of children here sacrificed by the priests of Moloch were drowned by the noise of such an instrument; or from taph or toph, meaning "to burn," and hence a place of burning, the name of a particular part in the valley of Hinnom. "Fire being the most destructive of all elements, is chosen by the sacred writers to symbolize the agency by which God punishes or destroys the wicked. We are not to assume from prophetical figures that material fire is the precise agent to be used. It was not the agency employed in the destruction of Sennacherib, mentioned in Isaiah 30:33...Tophet properly begins where the Vale of Hinnom bends round to the east, having the cliffs of Zion on the north, and the Hill of Evil Counsel on the south. It terminates at Beer 'Ayub, where it joins the Valley of Jehoshaphat. The cliffs on the southern side especially abound in ancient tombs. Here the dead carcasses of beasts and every offal and abomination were cast, and left to be either devoured by that worm that never died or consumed by that fire that was never quenched." Thus Tophet came to represent the place of punishment. (See HINNOM.)

•TORCHES On the night of his betrayal, when our Lord was in the garden of Gethsemane, Judas, "having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches

and weapons" (John 18:1-3). Although it was the time of full moon, yet in the valley of the Kidron "there fell great, deep shadows from the declivity of the mountain and projecting rocks; there were there caverns and grottos, into which a fugitive might retreat; finally, there were probably a garden-house and tower, into whose gloom it might be necessary for a searcher to throw light around." Lange's Commentary. (Nahum 2:3, "torches," Revised Version, "steel," probably should be "scythes" for war-chariots.)

•TORMENT Gr. basanos (Matthew 4:24), the "touch-stone" of justice; hence inquisition by torture, and then any disease which racks and tortures the limbs.

•TORTOISE (Hebrews tsabh). Ranked among the unclean animals (Leviticus 11:29). Land tortoises are common in Syria. The LXX. renders the word by "land crocodile." The word, however, more probably denotes a lizard, called by the modern Arabs dhabb.

•TOW (Judges 16:9). See FLAX.

•TOWER OF THE FURNACES (Nehemiah 3:11; 12:38), a tower at the north-western angle of the second wall of Jerusalem. It was probably so named from its contiguity to the "bakers' street" (Jeremiah 37:21).

•TOWERS of Babel (Genesis 11:4), Edar (Genesis 35:21), Penuel (Judges 8:9, 17), Shechem (9:46), David (Cant. 4:4), Lebanon (7:4), Syene (Ezekiel 29:10), Hananeel (Zechariah 14:10), Siloam (Luke 13:4). There were several towers in Jerusalem (2 Chronicles 26:9; Psalm 48:12). They were erected for various purposes, as watch-towers in vineyard (Isaiah 5:2; Matthew 21:33) and towers for defence.

•TRACHONITIS a rugged region, corresponds to the Hebrews Argob (q.v.), the Greek name of a region on the east of Jordan (Luke 3:1); one of the five Roman provinces into which that district was divided. It was in the tetrarchy of Philip, and is now called the Lejah.

•TRADITION any kind of teaching, written or spoken, handed down from generation to generation. In Mark 7:3, 9, 13, Colossians 2:8, this word refers to the arbitrary interpretations of the Jews. In 2 Thessalonians 2:15; 3:6, it is used in a good sense. Peter (1 Peter 1:18) uses this word with reference to the degenerate Judaism of the "strangers scattered" whom he addresses (comp. Acts 15:10; Matthew 15:2-6; Galatians 1:14).

•TRANCE (Gr. ekstasis, from which the word "ecstasy" is derived) denotes the state of one who is "out of himself." Such were the trances of Peter and Paul, Acts 10:10; 11:5; 22:17, ecstasies, "a preternatural, absorbed state of mind preparing for the reception of the vision", (comp. 2 Corinthians 12:1-4). In Mark 5:42 and Luke 5:26 the Greek word is rendered "astonishment," "amazement" (comp. Mark 16:8; Acts 3:10).

•TRANSFIGURATION, THE of our Lord on a "high mountain apart," is described by each of the three evangelists (Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36). The fullest account is given by Luke, who, no doubt, was informed by Peter, who was present on the occasion. What these evangelists record was an absolute historical reality, and not a mere vision. The concurrence between them in all the circumstances of the incident is exact. John seems to allude to it also (John 1:14). Forty years after the event Peter distinctly makes mention of it (2 Peter 1:16-18). In describing the sanctification of believers, Paul also seems to allude to this majestic and glorious appearance of our Lord on the "holy mount" (Romans 12:2; 2 Corinthians 3:18).

The place of the transfiguration was probably Mount Hermon (q.v.), and not Mount Tabor, as is commonly supposed.

•TREASURE CITIES store cities which the Israelites built for the Egyptians (Exodus 1:11). (See PITHOM.) Towns in which the treasures of the kings of Judah were kept were so designated (1 Chronicles 27:25).

•TREASURE HOUSES the houses or magazines built for the safe keeping of treasure and valuable articles of any kind (Ezra 5:17; 7:20; Nehemiah 10:38; Daniel 1:2).

•TREASURY (Matthew 27:6; Mark 12:41; John 8:20). It does not appear that there was a separate building so called. The name was given to the thirteen brazen chests, called "trumpets," from the form of the opening into which the offerings of the temple worshippers were put. These stood in the outer "court of the women." "Nine chests were for the appointed money-tribute and for the sacrifice-tribute, i.e., money-gifts instead of the sacrifices; four chests for freewill-offerings for wood, incense, temple decoration, and burnt-offerings" (Lightfoot's Hor. Hebrews ).

•TREE OF LIFE stood also in the midst of the garden of Eden (Genesis 2:9; 3:22). Some writers have advanced the opinion that this tree had some

secret virtue, which was fitted to preserve life. Probably the lesson conveyed was that life was to be sought by man, not in himself or in his own power, but from without, from Him who is emphatically the Life (John 1:4; 14:6). Wisdom is compared to the tree of life (Proverbs 3:18). The "tree of life" spoken of in the Book of Revelation (Revelation 2:7; 22:2, 14) is an emblem of the joys of the celestial paradise.

•TREE OF THE KNOWLEDGE OF GOOD AND EVIL stood in the midst of the garden of Eden, beside the tree of life (Genesis 2, 3). Adam and Eve were forbidden to take of the fruit which grew upon it. But they disobeyed the divine injunction, and so sin and death by sin entered our world and became the heritage of Adam's posterity. (See ADAM.)

•TRESPASS OFFERING (Hebrews 'asham, "debt"), the law concerning, given in Leviticus 5:14-6:7; also in Numbers 5:5-8. The idea of sin as a "debt" pervades this legislation. The asham, which was always a ram, was offered in cases where sins were more private. (See OFFERING.)

•TRIBE a collection of families descending from one ancestor. The "twelve tribes" of the Hebrews were the twelve collections of families which sprang from the sons of Jacob. In Matthew 24:30 the word has a wider significance. The tribes of Israel are referred to as types of the spiritual family of God (Revelation 7). (See ISRAEL, KINGDOM OF; JUDAH, KINGDOM OF.)

•TRIBULATION trouble or affiction of any kind (Deuteronomy 4:30; Matthew 13:21; 2 Corinthians 7:4). In Romans 2:9 "tribulation and anguish" are the penal sufferings that shall overtake the wicked. In Matthew 24:21, 29, the word denotes the calamities that were to attend the destruction of Jerusalem.

•TRIBUTE a tax imposed by a king on his subjects (2 Samuel 20:24; 1 Kings 4:6; Romans 13:6). In Matthew 17:24-27 the word denotes the temple rate (the "didrachma," the "half-shekel," as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Exodus 30:12; 2 Kings 12:4; 2 Chronicles 24:6, 9). It was not a civil but a religious tax.

In Matthew 22:17, Mark 12:14, Luke 20:22, the word may be interpreted as denoting the capitation tax which the Romans imposed on the Jewish people. It may, however, be legitimately regarded as denoting any tax

whatever imposed by a foreign power on the people of Israel. The "tribute money" shown to our Lord (Matthew 22:19) was the denarius, bearing Caesar's superscription. It was the tax paid by every Jew to the Romans. (See PENNY.)

•TRINITY a word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deuteronomy 6:4; 1 Kings 8:60; Isaiah 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum intellectuale), distinct from the Son and the Holy Spirit. 3. That Jesus Christ was truly God, and yet was a Person distinct from the Father and the Holy Spirit. 4. That the Holy Spirit is also a distinct divine Person.

•TROAS a city on the coast of Mysia, in the north-west of Asia Minor, named after ancient Troy, which was at some little distance from it (about 4 miles) to the north. Here Paul, on his second missionary journey, saw the vision of a "man of Macedonia," who appeared to him, saying, "Come over, and help us" (Acts 16:8-11). He visited this place also on other occasions, and on one of these visits he left his cloak and some books there (2 Corinthians 2:12; 2 Timothy 4:13). The ruins of Troas extend over many miles, the site being now mostly covered with a forest of oak trees. The modern name of the ruins is Eski Stamboul i.e., Old Constantinople.

•TROGYLLIUM a town on the western coast of Asia Minor, where Paul "tarried" when on his way from Assos to Miletus, on his third missionary journey (Acts 20:15).

•TROPHIMUS a foster-child, an Ephesian who accompanied Paul during a part of his third missionary journey (Acts 20:4; 21:29). He was with Paul in Jerusalem, and the Jews, supposing that the apostle had brought him with him into the temple, raised a tumult which resulted in Paul's imprisonment. (See TEMPLE, HEROD'S.) In writing to Timothy, the apostle says, "Trophimus have I left at Miletum sick" (2 Timothy 4:20). This must refer to some event not noticed in the Acts.

•TRUMPETS were of a great variety of forms, and were made of divers materials. Some were made of silver (Numbers 10:2), and were used only

by the priests in announcing the approach of festivals and in giving signals of war. Some were also made of rams' horns (Joshua 6:8). They were blown at special festivals, and to herald the arrival of special seasons (Leviticus 23:24; 25:9; 1 Chronicles 15:24; 2 Chronicles 29:27; Psalm 81:3; 98:6).

"Trumpets" are among the symbols used in the Book of Revelation (Revelation 1:10; 8:2). (See HORN.)

•TRUMPETS, FEAST OF was celebrated at the beginning of the month Tisri, the first month of the civil year. It received its name from the circumstances that the trumpets usually blown at the commencement of each month were on that occasion blown with unusual solemnity (Leviticus 23:23-25; Numbers 10:10; 29:1-6). It was one of the seven days of holy convocation. The special design of this feast, which is described in these verses, is not known.

•TRUTH Used in various senses in Scripture. In Proverbs 12:17, 19, it denotes that which is opposed to falsehood. In Isaiah 59:14, 15, Jeremiah 7:28, it means fidelity or truthfulness. The doctrine of Christ is called "the truth of the gospel" (Galatians 2:5), "the truth" (2 Timothy 3:7; 4:4). Our Lord says of himself, "I am the way, and the truth" (John 14:6).

•TRYPHENA AND TRYPHOSA two female Christians, active workers, whom Paul salutes in his epistle to the Romans (16:12).

•TUBAL (1.) The fifth son of Japheth (Genesis 10:2).

(2.) A nation, probably descended from the son of Japheth. It is mentioned by Isaiah (66:19), along with Javan, and by Ezekiel (27:13), along with Meshech, among the traders with Tyre, also among the confederates of Gog (Ezekiel 38:2, 3; 39:1), and with Meshech among the nations which were to be destroyed (32:26). This nation was probably the Tiberini of the Greek historian Herodotus, a people of the Asiatic highland west of the Upper Euphrates, the southern range of the Caucasus, on the east of the Black Sea.

•TUBAL-CAIN the son of Lamech and Zillah, "an instructor of every artificer in brass and iron" (Genesis 4:22; R.V., "the forger of every cutting instrument of brass and iron").

•TURTLE, TURTLE-DOVE Its peculiar peaceful and gentle habit its often referred to in Scripture. A pair was offered in sacrifice by Mary at her purification (Luke 2:24). The pigeon and the turtle-dove were the only birds permitted to be offered in sacrifice (Leviticus 1:14; 5:7; 14:22; 15:14, 29, etc.). The Latin name of this bird, turtur, is derived from its note, and is a repetition of the Hebrew name tor. Three species are found in Palestine, (1) the turtle-dove (Turtur auritus), (2) the collared turtle (T. risorius), and (3) the palm turtle (T. Senegalensis). But it is to the first of these species which the various passages of Scripture refer. It is a migratory bird (Jeremiah 8:7; Cant. 2:11, 12). "Search the glades and valleys, even by sultry Jordan, at the end of March, and not a turtle-dove is to be seen. Return in the second week of April, and clouds of doves are feeding on the clovers of the plain. They overspread the whole face of the land." "Immediately on its arrival it pours forth from every garden, grove, and wooded hill its melancholy yet soothing ditty unceasingly from early dawn till sunset. It is from its plaintive and continuous note, doubtless, that David, pouring forth his heart's sorrow to God, compares himself to a turtle-dove" (Psalm 74:19).

•TYCHICUS chance, an Asiatic Christian, a "faithful minister in the Lord" (Ephesians 6:21, 22), who, with Trophimus, accompanied Paul on a part of his journey from Macedonia to Jerusalem (Acts 20:4). He is alluded to also in Colossians 4:7, Titus 3:12, and 2 Timothy 4:12 as having been with Paul at Rome, whence he sent him to Ephesus, probably for the purpose of building up and encouraging the church there.

•TYPE occurs only once in Scripture (1 Corinthians 10:11, A.V. marg.). The Greek word tupos is rendered "print" (John 20:25), "figure" (Acts 7:43; Romans 5:14), "fashion" (Acts 7:44), "manner" (Acts 23:25), "form" (Romans 6:17), "example" or "ensample" (1 Corinthians 10:6, 11; Phil. 3:17; 1 Thessalonians 1:7; 2 Thessalonians 3:9; 1 Timothy 4:12). It properly means a "model" or "pattern" or "mould" into which clay or wax was pressed, that it might take the figure or exact shape of the mould. The word "type" is generally used to denote a resemblance between something present and something future, which is called the "antitype."

•TYRANNUS prince, a Greek rhetorician, in whose "school" at Ephesus Paul disputed daily for the space of two years with those who came to him (Acts 19:9). Some have supposed that he was a Jew, and that his "school" was a private synagogue.

•TYRE a rock, now es-Sur; an ancient Phoenician city, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon. Sidon was the oldest Phoenician city, but Tyre had a longer and more illustrious history. The commerce of the whole world was gathered into the warehouses of Tyre. "Tyrian merchants were the first who ventured to navigate the Mediterranean waters; and they founded their colonies on the coasts and neighbouring islands of the AEgean Sea, in Greece, on the northern coast of Africa, at Carthage and other places, in Sicily and Corsica, in Spain at Tartessus, and even beyond the pillars of Hercules at Gadeira (Cadiz)" (Driver's Isaiah). In the time of David a friendly alliance was entered into between the Hebrews and the Tyrians, who were long ruled over by their native kings (2 Samuel 5:11; 1 Kings 5:1; 2 Chronicles 2:3).

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