Place Library

Taanath-shiloh

Approach to Shiloh, a place on the border of Ephraim (Josh. 16:6), probably the modern T'ana, a ruin 7 miles south-east of Shechem, on the ridge east of the Mukhnah plain.

Tabernacle

(1.) A house or dwelling-place (Job 5:24; 18:6, etc.). (2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., "Siccuth"). (3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling. (4.) The sacred tent (Heb. mishkan, "the dwelling-place"); the movable tent-temple which Moses erected for the service of God, according to the "pattern" which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called "the tabernacle of the congregation," rather "of meeting", i.e., where God promised to meet with Israel (Ex. 29:42); the "tabernacle of the testimony" (Ex. 38:21; Num. 1:50), which does not, however, designate the whole structure, but only the enclosure which contained the "ark of the testimony" (Ex. 25:16, 22; Num. 9:15); the "tabernacle of witness" (Num. 17:8); the "house of the Lord" (Deut. 23:18); the "temple of the Lord" (Josh. 6:24); a "sanctuary" (Ex. 25:8). A particular account of the materials which the people provided for the erection and of the building itself is recorded in Ex. 25-40. The execution of the plan mysteriously given to Moses was intrusted to Bezaleel and Aholiab, who were specially endowed with wisdom and artistic skill, probably gained in Egypt, for this purpose (Ex. 35:30-35). The people provided materials for the tabernacle so abundantly that Moses was under the necessity of restraining them (36:6). These stores, from which they so liberally contributed for this purpose, must have consisted in a great part of the gifts which the Egyptians so readily bestowed on them on the eve of the Exodus (12:35, 36). The tabernacle was a rectangular enclosure, in length about 45 feet (i.e., reckoning a cubit at 18 inches) and in breadth and height about 15. Its two sides and its western end were made of boards of acacia wood, placed on end, resting in sockets of brass, the eastern end being left open (Ex. 26:22). This framework was covered with four coverings, the first of linen, in which figures of the symbolic cherubim were wrought with needlework in blue and purple and scarlet threads, and probably also with threads of gold (Ex. 26:1-6; 36:8-13). Above this was a second covering of twelve curtains of black goats'-hair cloth, reaching down on the outside almost to the ground (Ex. 26:7-11). The third covering was of rams' skins dyed red, and the fourth was of badgers' skins (Heb. tahash, i.e., the dugong, a species of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34. Internally it was divided by a veil into two chambers, the exterior of which was called the holy place, also "the sanctuary" (Heb. 9:2) and the "first tabernacle" (6); and the interior, the holy of holies, "the holy place," "the Holiest," the "second tabernacle" (Ex. 28:29; Heb. 9:3, 7). The veil separating these two chambers was a double curtain of the finest workmanship, which was never passed except by the high priest once a year, on the great Day of Atonement. The holy place was separated from the outer court which enclosed the tabernacle by a curtain, which hung over the six pillars which stood at the east end of the tabernacle, and by which it was entered. The order as well as the typical character of the services of the tabernacle are recorded in Heb. 9; 10:19-22. The holy of holies, a cube of 10 cubits, contained the "ark of the testimony", i.e., the oblong chest containing the two tables of stone, the pot of manna, and Aaron's rod that budded. The holy place was the western and larger chamber of the tabernacle. Here were placed the table for the shewbread, the golden candlestick, and the golden altar of incense. Round about the tabernacle was a court, enclosed by curtains hung upon sixty pillars (Ex. 27:9-18). This court was 150 feet long and 75 feet broad. Within it were placed the altar of burnt offering, which measured 7 1/2 feet in length and breadth and 4 1/2 feet high, with horns at the four corners, and the laver of brass (Ex. 30:18), which stood between the altar and the tabernacle. The whole tabernacle was completed in seven months. On the first day of the first month of the second year after the Exodus, it was formally set up, and the cloud of the divine presence descended on it (Ex. 39:22-43; 40:1-38). It cost 29 talents 730 shekels of gold, 100 talents 1,775 shekels of silver, 70 talents 2,400 shekels of brass (Ex. 38:24-31). The tabernacle was so constructed that it could easily be taken down and conveyed from place to place during the wanderings in the wilderness. The first encampment of the Israelites after crossing the Jordan was at Gilgal, and there the tabernacle remained for seven years (Josh. 4:19). It was afterwards removed to Shiloh (Josh. 18:1), where it remained during the time of the Judges, till the days of Eli, when the ark, having been carried out into the camp when the Israelites were at war with the Philistines, was taken by the enemy (1 Sam. 4), and was never afterwards restored to its place in the tabernacle. The old tabernacle erected by Moses in the wilderness was transferred to Nob (1 Sam. 21:1), and after the destruction of that city by Saul (22:9; 1 Chr. 16:39, 40), to Gibeon. It is mentioned for the last time in 1 Chr. 21:29. A new tabernacle was erected by David at Jerusalem (2 Sam. 6:17; 1 Chr. 16:1), and the ark was brought from Perez-uzzah and deposited in it (2 Sam. 6:8-17; 2 Chr. 1:4). The word thus rendered (ohel) in Ex. 33:7 denotes simply a tent, probably Moses' own tent, for the tabernacle was not yet erected.

Tabernacles, Feast of

The third of the great annual festivals of the Jews (Lev. 23:33-43). It is also called the "feast of ingathering" (Ex. 23:16; Deut. 16:13). It was celebrated immediately after the harvest, in the month Tisri, and the celebration lasted for eight days (Lev. 23:33-43). During that period the people left their homes and lived in booths formed of the branches of trees. The sacrifices offered at this time are mentioned in Num. 29:13-38. It was at the time of this feast that Solomon's temple was dedicated (1 Kings 8:2). Mention is made of it after the return from the Captivity. This feast was designed (1) to be a memorial of the wilderness wanderings, when the people dwelt in booths (Lev. 23:43), and (2) to be a harvest thanksgiving (Neh. 8:9-18). The Jews, at a later time, introduced two appendages to the original festival, viz., (1) that of drawing water from the Pool of Siloam, and pouring it upon the altar (John 7:2, 37), as a memorial of the water from the rock in Horeb; and (2) of lighting the lamps at night, a memorial of the pillar of fire by night during their wanderings. "The feast of Tabernacles, the harvest festival of the Jewish Church, was the most popular and important festival after the Captivity. At Jerusalem it was a gala day. It was to the autumn pilgrims, who arrived on the 14th (of the month Tisri, the feast beginning on the 15th) day, like entrance into a silvan city. Roofs and courtyards, streets and squares, roads and gardens, were green with boughs of citron and myrtle, palm and willow. The booths recalled the pilgrimage through the wilderness. The ingathering of fruits prophesied of the spiritual harvest.", Valling's Jesus Christ, p. 133.

Tahapanes

=Tahpanhes=Tehaphnehes, (called "Daphne" by the Greeks, now Tell Defenneh), an ancient Egyptian city, on the Tanitic branch of the Nile, about 16 miles from Pelusium. The Jews from Jerusalem fled to this place after the death of Gedaliah (q.v.), and settled there for a time (Jer. 2:16; 43:7; 44:1; 46:14). A platform of brick-work, which there is every reason to believe was the pavement at the entry of Pharaoh's palace, has been discovered at this place. "Here," says the discoverer, Mr. Petrie, "the ceremony described by Jeremiah [43:8-10; "brick-kiln", i.e., pavement of brick] took place before the chiefs of the fugitives assembled on the platform, and here Nebuchadnezzar spread his royal pavilion" (R.V., "brickwork").

Tahtim-hodshi

The land of the newly inhabited, (2 Sam. 24:6). It is conjectured that, instead of this word, the reading should be, "the Hittites of Kadesh," the Hittite capital, on the Orontes. It was apparently some region east of the Jordan and north of Gilead.

Taverns, The three

A place on the great "Appian Way," about 11 miles from Rome, designed for the reception of travellers, as the name indicates. Here Paul, on his way to Rome, was met by a band of Roman Christians (Acts 28:15). The "Tres Tabernae was the first mansio or mutatio, that is, halting-place for relays, from Rome, or the last on the way to the city. At this point three roads run into the Via Appia, that from Tusculum, that from Alba Longa, and that from Antium; so necessarily here would be a halting-place, which took its name from the three shops there, the general store, the blacksmith's, and the refreshment-house...Tres Tabernae is translated as Three Taverns, but it more correctly means three shops" (Forbes's Footsteps of St. Paul, p. 20).

Tekoa, Tekoah

Pitching of tents; fastening down, a town of Judah, about 12 miles south of Jerusalem, and visible from the city. From this place Joab procured a "wise woman," who pretended to be in great affliction, and skilfully made her case known to David. Her address to the king was in the form of an apologue, similar to that of Nathan (2 Sam. 12:1-6). The object of Joab was, by the intervention of this woman, to induce David to bring back Absalom to Jerusalem (2 Sam. 14:2, 4, 9). This was also the birth-place of the prophet Amos (1:1). It is now the village of Teku'a, on the top of a hill among ruins, 5 miles south of Bethlehem, and close to Beth-haccerem ("Herod's mountain").

Tel-abib

Hill of corn, a place on the river Chebar, the residence of Ezekiel (Ezek. 3:15). The site is unknown.

Temple

First used of the tabernacle, which is called "the temple of the Lord" (1 Sam. 1:9). In the New Testament the word is used figuratively of Christ's human body (John 2:19, 21). Believers are called "the temple of God" (1 Cor. 3:16, 17). The Church is designated "an holy temple in the Lord" (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read also of the heathen "temple of the great goddess Diana" (Acts 19:27). This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1 Kings 6:17); "the temple [R.V., 'house'] of the Lord" (2 Kings 11:10); "thy holy temple" (Ps. 79:1); "the house of the Lord" (2 Chr. 23:5, 12); "the house of the God of Jacob" (Isa. 2:3); "the house of my glory" (60:7); an "house of prayer" (56:7; Matt. 21:13); "an house of sacrifice" (2 Chr. 7:12); "the house of their sanctuary" (2 Chr. 36:17); "the mountain of the Lord's house" (Isa. 2:2); "our holy and our beautiful house" (64:11); "the holy mount" (27:13); "the palace for the Lord God" (1 Chr. 29:1); "the tabernacle of witness" (2 Chr. 24:6); "Zion" (Ps. 74:2; 84:7). Christ calls it "my Father's house" (John 2:16).

Temple, Herod's

The temple erected by the exiles on their return from Babylon had stood for about five hundred years, when Herod the Great became king of Judea. The building had suffered considerably from natural decay as well as from the assaults of hostile armies, and Herod, desirous of gaining the favour of the Jews, proposed to rebuild it. This offer was accepted, and the work was begun (B.C. 18), and carried out at great labour and expense, and on a scale of surpassing splendour. The main part of the building was completed in ten years, but the erection of the outer courts and the embellishment of the whole were carried on during the entire period of our Lord's life on earth (John 2:16, 19-21), and the temple was completed only A.D. 65. But it was not long permitted to exist. Within forty years after our Lord's crucifixion, his prediction of its overthrow was accomplished (Luke 19: 41-44). The Roman legions took the city of Jerusalem by storm, and notwithstanding the strenuous efforts Titus made to preserve the temple, his soldiers set fire to it in several places, and it was utterly destroyed (A.D. 70), and was never rebuilt. Several remains of Herod's stately temple have by recent explorations been brought to light. It had two courts, one intended for the Israelites only, and the other, a large outer court, called "the court of the Gentiles," intended for the use of strangers of all nations. These two courts were separated by a low wall, as Josephus states, some 4 1/2 feet high, with thirteen openings. Along the top of this dividing wall, at regular intervals, were placed pillars bearing in Greek an inscription to the effect that no stranger was, on the pain of death, to pass from the court of the Gentiles into that of the Jews. At the entrance to a graveyard at the north-western angle of the Haram wall, a stone was discovered by M. Ganneau in 1871, built into the wall, bearing the following inscription in Greek capitals: "No stranger is to enter within the partition wall and enclosure around the sanctuary. Whoever is caught will be responsible to himself for his death, which will ensue." There can be no doubt that the stone thus discovered was one of those originally placed on the boundary wall which separated the Jews from the Gentiles, of which Josephus speaks. It is of importance to notice that the word rendered "sanctuary" in the inscription was used in a specific sense of the inner court, the court of the Israelites, and is the word rendered "temple" in John 2:15 and Acts 21:28, 29. When Paul speaks of the middle wall of partition (Eph. 2:14), he probably makes allusion to this dividing wall. Within this partition wall stood the temple proper, consisting of, (1) the court of the women, 8 feet higher than the outer court; (2) 10 feet higher than this court was the court of Israel; (3) the court of the priests, again 3 feet higher; and lastly (4) the temple floor, 8 feet above that; thus in all 29 feet above the level of the outer court. The summit of Mount Moriah, on which the temple stood, is now occupied by the Haram esh-Sherif, i.e., "the sacred enclosure." This enclosure is about 1,500 feet from north to south, with a breadth of about 1,000 feet, covering in all a space of about 35 acres. About the centre of the enclosure is a raised platform, 16 feet above the surrounding space, and paved with large stone slabs, on which stands the Mohammedan mosque called Kubbet es-Sahkra i.e., the "Dome of the Rock," or the Mosque of Omar. This mosque covers the site of Solomon's temple. In the centre of the dome there is a bare, projecting rock, the highest part of Moriah (q.v.), measuring 60 feet by 40, standing 6 feet above the floor of the mosque, called the sahkra, i.e., "rock." Over this rock the altar of burnt-offerings stood. It was the threshing-floor of Araunah the Jebusite. The exact position on this "sacred enclosure" which the temple occupied has not been yet definitely ascertained. Some affirm that Herod's temple covered the site of Solomon's temple and palace, and in addition enclosed a square of 300 feet at the south-western angle. The temple courts thus are supposed to have occupied the southern portion of the "enclosure," forming in all a square of more than 900 feet. It is argued by others that Herod's temple occupied a square of 600 feet at the south-west of the "enclosure."

Temple, Solomon's

Before his death David had "with all his might" provided materials in great abundance for the building of the temple on the summit of Mount Moriah (1 Chr. 22:14; 29:4; 2 Chr. 3:1), on the east of the city, on the spot where Abraham had offered up Isaac (Gen. 22:1-14). In the beginning of his reign Solomon set about giving effect to the desire that had been so earnestly cherished by his father, and prepared additional materials for the building. From subterranean quarries at Jerusalem he obtained huge blocks of stone for the foundations and walls of the temple. These stones were prepared for their places in the building under the eye of Tyrian master-builders. He also entered into a compact with Hiram II., king of Tyre, for the supply of whatever else was needed for the work, particularly timber from the forests of Lebanon, which was brought in great rafts by the sea to Joppa, whence it was dragged to Jerusalem (1 Kings 5). As the hill on which the temple was to be built did not afford sufficient level space, a huge wall of solid masonry of great height, in some places more than 200 feet high, was raised across the south of the hill, and a similar wall on the eastern side, and in the spaces between were erected many arches and pillars, thus raising up the general surface to the required level. Solomon also provided for a sufficient water supply for the temple by hewing in the rocky hill vast cisterns, into which water was conveyed by channels from the "pools" near Bethlehem. One of these cisterns, the "great sea," was capable of containing three millions of gallons. The overflow was led off by a conduit to the Kidron. In all these preparatory undertakings a space of about three years was occupied; and now the process of the erection of the great building began, under the direction of skilled Phoenician builders and workmen, in the fourth year of Solomon's reign, 480 years after the Exodus (1 Kings 6; 2 Chr. 3). Many thousands of labourers and skilled artisans were employed in the work. Stones prepared in the quarries underneath the city (1 Kings 5:17, 18) of huge dimension (see [625]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 [626]PINNACLE.) In examining the walls the engineers were "struck with admiration at the vastness of the blocks and the general excellence of the workmanship." At length, in the autumn of the eleventh year of his reign, seven and a half years after it had been begun, the temple was completed in all its architectural magnificence and beauty. For thirteen years there it stood, on the summit of Moriah, silent and unused. The reasons for this strange delay in its consecration are unknown. At the close of these thirteen years preparations for the dedication of the temple were made on a scale of the greatest magnificence. The ark was solemnly brought from the tent in which David had deposited it to the place prepared for it in the temple, and the glory-cloud, the symbol of the divine presence, filled the house. Then Solomon ascended a platform which had been erected for him, in the sight of all the people, and lifting up his hands to heaven poured out his heart to God in prayer (1 Kings 8; 2 Chr. 6, 7). The feast of dedication, which lasted seven days, followed by the feast of tabernacles, marked a new era in the history of Israel. On the eighth day of the feast of tabernacles, Solomon dismissed the vast assemblage of the people, who returned to their homes filled with joy and gladness, "Had Solomon done no other service beyond the building of the temple, he would still have influenced the religious life of his people down to the latest days. It was to them a perpetual reminder and visible symbol of God's presence and protection, a strong bulwark of all the sacred traditions of the law, a witness to duty, an impulse to historic study, an inspiration of sacred song." The temple consisted of, (1.) The oracle or most holy place (1 Kings 6:19; 8:6), called also the "inner house" (6:27), and the "holiest of all" (Heb. 9:3). It was 20 cubits in length, breadth, and height. It was floored and wainscotted with cedar (1 Kings 6:16), and its walls and floor were overlaid with gold (6:20, 21, 30). There was a two-leaved door between it and the holy place overlaid with gold (2 Chr. 4:22); also a veil of blue purple and crimson and fine linen (2 Chr. 3:14; comp. Ex. 26:33). It had no windows (1 Kings 8:12). It was indeed the dwelling-place of God. (2.) The holy place (q.v.), 1 Kings 8:8-10, called also the "greater house" (2 Chr. 3:5) and the "temple" (1 Kings 6:17). (3.) The porch or entrance before the temple on the east (1 Kings 6:3; 2 Chr. 3:4; 29:7). In the porch stood the two pillars Jachin and Boaz (1 Kings 7:21; 2 Kings 11:14; 23:3). (4.) The chambers, which were built about the temple on the southern, western, and northern sides (1 Kings 6:5-10). These formed a part of the building. Round about the building were, (1.) The court of the priests (2 Chr. 4:9), called the "inner court" (1 Kings 6:36). It contained the altar of burnt-offering (2 Chr. 15:8), the brazen sea (4:2-5, 10), and ten lavers (1 Kings 7:38, 39). (2.) The great court, which surrounded the whole temple (2 Chr. 4:9). Here the people assembled to worship God (Jer. 19:14; 26:2). This temple erected by Solomon was many times pillaged during the course of its history, (1) 1 Kings 14:25, 26; (2) 2 Kings 14:14; (3) 2 Kings 16:8, 17, 18; (4) 2 Kings 18:15, 16. At last it was pillaged and destroyed by Nebuchadnezzar (2 Kings 24:13; 2 Chr. 36:7). He burned the temple, and carried all its treasures with him to Babylon (2 Kings 25:9-17; 2 Chr. 36:19; Isa. 64:11). These sacred vessels were at length, at the close of the Captivity, restored to the Jews by Cyrus (Ezra 1:7-11).

Temple, the Second

After the return from captivity, under Zerubbabel (q.v.) and the high priest Jeshua, arrangements were almost immediately made to reorganize the long-desolated kingdom. The body of pilgrims, forming a band of 42,360, including children, having completed the long and dreary journey of some four months, from the banks of the Euphrates to Jerusalem, were animated in all their proceeding by a strong religious impulse, and therefore one of their first cares was to restore their ancient worship by rebuilding the temple. On the invitation of Zerubbabel, the governor, who showed them a remarkable example of liberality by contributing personally 1,000 golden darics (probably about $6,000), besides other gifts, the people with great enthusiasm poured their gifts into the sacred treasury (Ezra 2). First they erected and dedicated the altar of Jehovah on the exact spot where it had formerly stood, and they then cleared away the charred heaps of debris which occupied the site of the old temple; and in the second month of the second year (B.C. 535), amid great public excitement and rejoicing (Ps. 116; 117; 118), the foundations of the second temple were laid. A wide interest was felt in this great movement, although it was regarded with mingled feelings by the spectators (Hag. 2:3; Zech. 4:10). The Samaritans made proposals for a co-operation in the work. Zerubbabel and Jeshua and the elders, however, declined all such cooperation: Judah must build the temple without help. Immediately evil reports were spread regarding the Jews. The Samaritans sought to "frustrate their purpose" (Ezra 4:5), and sent messengers to Ecbatana and Susa, with the result that the work was suspended. Seven years after this Cyrus died ingloriously, having killed himself in Syria when on his way back from Egypt to the east, and was succeeded by his son Cambyses (B.C. 529-522), on whose death the "false Smerdis," an imposter, occupied the throne for some seven or eight months, and then Darius Hystaspes became king (B.C. 522). In the second year of this monarch the work of rebuilding the temple was resumed and carried forward to its completion (Ezra 5: 6-17; 6:1-15), under the stimulus of the earnest counsels and admonitions of the prophets Haggai and Zechariah. It was ready for consecration in the spring of B.C. 516, twenty years after the return from captivity. This second temple had not the ark, the Urim and Thummim, the holy oil, the sacred fire, the tables of stone, the pot of manna, and Aaron's rod. As in the tabernacle, there was in it only one golden lamp for the holy place, one table of shewbread, and the incense altar, with golden censers, and many of the vessels of gold that had belonged to Solomon's temple that had been carried to Babylon but restored by Cyrus (Ezra 1:7-11). This second temple also differed from the first in that, while in the latter there were numerous "trees planted in the courts of the Lord," there were none in the former. The second temple also had for the first time a space, being a part of the outer court, provided for proselytes who were worshippers of Jehovah, although not subject to the laws of Judaism. The temple, when completed, was consecrated amid great rejoicings on the part of all the people (Ezra 6:16), although there were not wanting outward evidences that the Jews were no longer an independent people, but were subject to a foreign power. Hag. 2:9 is rightly rendered in the Revised Version, "The latter glory of this house shall be greater than the former," instead of, "The glory of this latter house," etc., in the Authorized Version. The temple, during the different periods of its existence, is regarded as but one house, the one only house of God (comp. 2:3). The glory here predicted is spiritual glory and not material splendour. "Christ himself, present bodily in the temple on Mount Zion during his life on earth, present spiritually in the Church now, present in the holy city, the heavenly Jerusalem, of which he is the temple, calling forth spiritual worship and devotion is the glory here predicted" (Perowne).

Temptation

(1.) Trial; a being put to the test. Thus God "tempted [Gen. 22: 1; R.V., did prove'] Abraham;" and afflictions are said to tempt, i.e., to try, men (James 1:2, 12; comp. Deut. 8:2), putting their faith and patience to the test. (2.) Ordinarily, however, the word means solicitation to that which is evil, and hence Satan is called "the tempter" (Matt. 4:3). Our Lord was in this way tempted in the wilderness. That temptation was not internal, but by a real, active, subtle being. It was not self-sought. It was submitted to as an act of obedience on his part. "Christ was led, driven. An unseen personal force bore him a certain violence is implied in the words" (Matt. 4:1-11). The scene of the temptation of our Lord is generally supposed to have been the mountain of Quarantania (q.v.), "a high and precipitous wall of rock, 1,200 or 1,500 feet above the plain west of Jordan, near Jericho." Temptation is common to all (Dan. 12:10; Zech. 13:9; Ps. 66:10; Luke 22:31, 40; Heb. 11:17; James 1:12; 1 Pet. 1:7; 4:12). We read of the temptation of Joseph (Gen. 39), of David (2 Sam. 24; 1 Chr. 21), of Hezekiah (2 Chr. 32:31), of Daniel (Dan. 6), etc. So long as we are in this world we are exposed to temptations, and need ever to be on our watch against them.

Tent

(1.) Heb. ohel (Gen. 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it denotes the covering of goat's hair which was placed over the mishcan. (2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2), the grave (Isa. 22:16; comp. 14:18), the temple (Ps. 46:4; 84:2; 132:5), and of the tabernacle (Ex. 25:9; 26:1; 40:9; Num. 1:50, 53; 10:11). When distinguished from 'ohel, it denotes the twelve interior curtains which lay upon the framework of the tabernacle (q.v.). (3.) Heb. kubbah (Num. 25:8), a dome-like tent devoted to the impure worship of Baal-peor. (4.) Heb. succah (2 Sam. 11:11), a tent or booth made of green boughs or branches (see Gen. 33:17; Lev. 23:34, 42; Ps. 18:11; Jonah 4:5; Isa. 4:6; Neh. 8:15-17, where the word is variously rendered). Jubal was "the father of such as dwell in tents" (Gen. 4:20). The patriarchs were "dwellers in tents" (Gen. 9:21, 27; 12:8; 13:12; 26:17); and during their wilderness wanderings all Israel dwelt in tents (Ex. 16:16; Deut. 33:18; Josh. 7:24). Tents have always occupied a prominent place in Eastern life (1 Sam. 17:54; 2 Kings 7:7; Ps. 120:5; Cant. 1:5). Paul the apostle's occupation was that of a tent-maker (Acts 18:3); i.e., perhaps a maker of tent cloth.

Thorn

(1.) Heb. hedek (Prov. 15:19), rendered "brier" in Micah 7:4. Some thorny plant, of the Solanum family, suitable for hedges. This is probably the so-called "apple of Sodom," which grows very abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff." (2.) Heb. kotz (Gen. 3:18; Hos. 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered "thorns" (Matt. 7:16; 13:7; Heb. 6:8). The word seems to denote any thorny or prickly plant (Jer. 12:13). It has been identified with the Ononis spinosa by some. (3.) Heb. na'atzutz (Isa. 7:19; 55:13). This word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. "The thorns are long and sharp and recurved, and often create a festering wound." It often grows to a great size. (See CROWN OF [632]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.

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.

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.

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.

Tirza

Pleasantness. (1.) An old royal city of the Canaanites, which was destroyed by Joshua (Josh. 12:24). Jeroboam chose it for his residence, and he removed to it from Shechem, which at first he made the capital of his kingdom. It remained the chief residence of the kings of Israel till Omri took Samaria (1 Kings 14:17; 15:21; 16:6, 8, etc.). Here Zimri perished amid the flames of the palace to which in his despair he had set fire (1 Kings 16:18), and here Menahem smote Shallum (2 Kings 15:14, 16). Solomon refers to its beauty (Cant. 6:4). It has been identified with the modern mud hamlet Teiasir, 11 miles north of Shechem. Others, however, would identify it with Telluza, a village about 6 miles east of Samaria. (2.) The youngest of Zelophehad's five daughters (Num. 26:33; Josh. 17:3).

Tithe

A tenth of the produce of the earth consecrated and set apart for special purposes. The dedication of a tenth to God was recognized as a duty before the time of Moses. Abraham paid tithes to Melchizedek (Gen. 14:20; Heb. 7:6); and Jacob vowed unto the Lord and said, "Of all that thou shalt give me I will surely give the tenth unto thee." The first Mosaic law on this subject is recorded in Lev. 27:30-32. Subsequent legislation regulated the destination of the tithes (Num. 18:21-24, 26-28; Deut. 12:5, 6, 11, 17; 14:22, 23). The paying of the tithes was an important part of the Jewish religious worship. In the days of Hezekiah one of the first results of the reformation of religion was the eagerness with which the people brought in their tithes (2 Chr. 31:5, 6). The neglect of this duty was sternly rebuked by the prophets (Amos 4:4; Mal. 3:8-10). It cannot be affirmed that the Old Testament law of tithes is binding on the Christian Church, nevertheless the principle of this law remains, and is incorporated in the gospel (1 Cor. 9:13, 14); and if, as is the case, the motive that ought to prompt to liberality in the cause of religion and of the service of God be greater now than in Old Testament times, then Christians outght to go beyond the ancient Hebrew in consecrating both themselves and their substance to God. Every Jew was required by the Levitical law to pay three tithes of his property (1) one tithe for the Levites; (2) one for the use of the temple and the great feasts; and (3) one for the poor of the land.

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.

Tolad

Productive, a town of Simeon, in the south of Judah (1 Chr. 4:29).

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 [636]GOLGOTHA.)

Tophel

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

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.)

Tortoise

(Heb. tsabh). Ranked among the unclean animals (Lev. 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.

Transfiguration, the

Of our Lord on a "high mountain apart," is described by each of the three evangelists (Matt. 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 Pet. 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" (Rom. 12:2; 2 Cor. 3:18). The place of the transfiguration was probably Mount Hermon (q.v.), and not Mount Tabor, as is commonly supposed.

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).

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 (Lev. 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 (Jer. 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" (Ps. 74:19).

Tyropoeon Valley

(i.e., "Valley of the Cheesemongers"), the name given by Josephus the historian to the valley or rugged ravine which in ancient times separated Mount Moriah from Mount Zion. This valley, now filled up with a vast accumulation of rubbish, and almost a plain, was spanned by bridges, the most noted of which was Zion Bridge, which was probably the ordinary means of communication between the royal palace on Zion and the temple. A fragment of the arch (q.v.) of this bridge (called "Robinson's Arch"), where it projects from the sanctuary wall, was discovered by Robinson in 1839. This arch was destroyed by the Romans when Jerusalem was taken. The western wall of the temple area rose up from the bottom of this valley to the height of 84 feet, where it was on a level with the area, and above this, and as a continuance of it, the wall of Solomon's cloister rose to the height of about 50 feet, "so that this section of the wall would originally present to view a stupendous mass of masonry scarcely to be surpassed by any mural masonry in the world." __________________________________________________________________