on the river Chebar, the residence of Ezekiel (Ezek. 3:15).

which Saul gathered his army to fight against Amalek (1

37:12; 2 Kings 19:12), a province in the south-east of

Assyria, probably in Babylonia. Some have identified it

with Tel Afer, a place in Mesopotamia, some 30 miles from

place in Babylon from which some captive Jews returned to

sons of Ishmael, and father of a tribe so called (Gen.

25:15; 1 Chr. 1:30; Job 6:19; Isa. 21:14; Jer. 25:23) which

settled at a place to which he gave his name, some 250

miles south-east of Edom, on the route between Damascus and

Mecca, in the northern part of the Arabian peninsula,

Esau, one of the “dukes of Edom” (Gen. 36:11, 15,

designation of Eliphaz, one of Job’s three friends (Job

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

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

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

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

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.

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

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

for some unknown reason emigrated with his family from his

native mountains in the north to the plains of Mesopotamia.

He had three sons, Haran, Nahor, and Abraham, and one

daughter, Sarah. He settled in “Ur of the

Chaldees,” where his son Haran died, leaving behind

him his son Lot. Nahor settled at Haran, a place on the way

to Ur. Terah afterwards migrated with Abraham (probably his

youngest son) and Lot (his grandson), together with their

families, from Ur, intending to go with them to Canaan; but

he tarried at Haran, where he spent the remainder of his

days, and died at the age of two hundred and five years

(Gen. 11:24-32; Josh. 24:2). What a wonderful part the

descendants of this Chaldean shepherd have played in the

idols in human shape, large or small, analogous to the

images of ancestors which were revered by the Romans. In

order to deceive the guards sent by Saul to seize David,

Michal his wife prepared one of the household teraphim,

putting on it the goat’s-hair cap worn by sleepers and

invalids, and laid it in a bed, covering it with a mantle.

She pointed it out to the soldiers, and alleged that David

was confined to his bed by a sudden illness (1 Sam.

19:13-16). Thus she gained time for David’s escape. It

seems strange to read of teraphim, images of ancestors,

preserved for superstitious purposes, being in the house of

David. Probably they had been stealthily brought by Michal

from her father’s house. “Perhaps,” says

Bishop Wordsworth, “Saul, forsaken by God and

possessed by the evil spirit, had resorted to teraphim (as

he afterwards resorted to witchcraft); and God overruled

evil for good, and made his very teraphim (by the hand of

his own daughter) to be an instrument for David’s

escape.”, Deane’s David, p. 32. Josiah attempted

to suppress this form of idolatry (2 Kings 23:24). The

ephod and teraphim are mentioned together in Hos. 3:4. It

has been supposed by some (Cheyne’s Hosea) that the

“ephod” here mentioned, and also in Judg.

8:24-27, was not the part of the sacerdotal dress so called

(Ex. 28:6-14), but an image of Jehovah overlaid with gold

or silver (comp. Judg. 17, 18; 1 Sam. 21:9; 23:6, 9; 30:7,

11:30, etc.), the Pistacia terebinthus of botanists; a tree

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;

Christian whom Paul employed as his amanuensis in writing

“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

in the New Testament (Heb. 9:15, etc.) as the rendering of

the Gr. diatheke, which is twenty times rendered

“covenant” in the Authorized Version, and always

so in the Revised Version. The Vulgate translates

incorrectly by testamentum, whence the names

“Old” and “New Testament,” by which we

now designate the two sections into which the Bible is

tabernacle, the great glory of which was that it contained

“the testimony”, i.e., the “two tables”

(Ex. 38:21). The ark in which these tables were deposited

was called the “ark of the testimony” (40:3), and

over the fourth part of a province; but the word denotes a

ruler of a province generally (Matt. 14:1; Luke 3:1, 19;

9:7; Acts 13:1). Herod and Phasael, the sons of Antipater,

were the first tetrarchs in Palestine. Herod the tetrarch

one of the apostles (Mark 3:18), called

“Lebbaeus” in Matt. 10:3, and in Luke 6:16,

“Judas the brother of James;” while John (14:22),

probably referring to the same person, speaks of

“Judas, not Iscariot.” These different names all

designate the same person, viz., Jude or Judas, the author

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,

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”

the proportions of which are noted in 2 Sam. 12:6. If the

thief could not pay the fine, he was to be sold to a Hebrew

master till he could pay (Ex. 22:1-4). A night-thief might

be smitten till he died, and there would be no

blood-guiltiness for him (22:2). A man-stealer was to be

put to death (21:16). All theft is forbidden (Ex. 20:15;

21:16; Lev. 19:11; Deut. 5:19; 24:7; Ps. 50:18; Zech. 5:3;

Josephus to denote that the Jews were under the direct

government of God himself. The nation was in all things

subject to the will of their invisible King. All the people

were the servants of Jehovah, who ruled over their public

and private affairs, communicating to them his will through

the medium of the prophets. They were the subjects of a

heavenly, not of an earthly, king. They were Jehovah’s

own subjects, ruled directly by him (comp. 1 Sam.

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

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,

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

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

correctly rendered in the Revised Version

“pledges.” The Chaldean power is here represented

as a rapacious usurer, accumulating the wealth that

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

14:9; Job 31:40). In Job 41:2 the Hebrew word is rendered

“thorn,” but in the Revised Version

“hook.” It is also rendered “thorn” in

2 Chr. 33:11; Prov. 26:9; Cant. 2:2; “brambles”

in Isa. 34:13. It is supposed to be a variety of the wild

plum-tree, but by some it is regarded as the common

thistle, of which there are many varieties in

(Matt. 10:3; Mark 3:18, etc.). He was also called Didymus

(John 11:16; 20:24), which is the Greek equivalent of the

Hebrew name. All we know regarding him is recorded in the

fourth Gospel (John 11:15, 16; 14:4, 5; 20:24, 25, 26-29).

From the circumstance that in the lists of the apostles he

is always mentioned along with Matthew, who was the son of

Alphaeus (Mark 3:18), and that these two are always

followed by James, who was also the son of Alphaeus, it has

been supposed that these three, Matthew, Thomas, and James,

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

12:7-10). Many interpretations have been given of this

passage. (1.) Roman Catholic writers think that it denotes

name for “families” or “clans” (see

Num. 1:16; 10:4; Josh. 22:14, 21). Several

“thousands” or “families” made up a

probably a projecting beam at a higher point than the

threshold proper (1 Sam. 5:4,5; Ezek. 9:3; 10:4,18; 46:2;

47:1); also rendered “door” and

royal chair or seat of dignity (Deut. 17:18; 2 Sam. 7:13;

Ps. 45:6); an elevated seat with a canopy and hangings,

which cover it. It denotes the seat of the high priest in 1

Sam. 1:9; 4:13, and of a provincial governor in Neh. 3:7

and Ps. 122:5. The throne of Solomon is described at length

“truth;” Vulg., “veritas”), Ex. 28:30;

Deut. 33:8; Judg. 1:1; 20:18; 1 Sam. 14:3,18; 23:9; 2 Sam.

21:1. What the “Urim and Thummim” were cannot be

determined with any certainty. All we certainly know is

that they were a certain divinely-given means by which God

imparted, through the high priest, direction and counsel to

Israel when these were needed. The method by which this was

done can be only a matter of mere conjecture. They were

apparently material objects, quite distinct from the

breastplate, but something added to it after all the stones

had been set in it, something in addition to the

breastplate and its jewels. They may have been, as some

suppose, two small images, like the teraphim (comp. Judg.

17:5; 18:14, 17, 20; Hos. 3:4), which were kept in the bag

of the breastplate, by which, in some unknown way, the high

priest could give forth his divinely imparted decision when

consulted. They were probably lost at the destruction of

the temple by Nebuchadnezzar. They were never seen after

Scripture (Job 40:9; Ps. 77:18; 104:7). James and John were

called by our Lord “sons of thunder” (Mark 3:17).

In Job 39:19, instead of “thunder,” as in the

Authorized Version, the Revised Version translates

(ra’amah) by “quivering main” (marg.,

“shaking”). Thunder accompanied the giving of the

law at Sinai (Ex. 19:16). It was regarded as the voice of

God (Job 37:2; Ps. 18:13; 81:7; comp. John 12:29). In

answer to Samuel’s prayer (1 Sam. 12:17, 18), God sent

thunder, and “all the people greatly feared,” for

at such a season (the wheat-harvest) thunder and rain were

on the borders of Lydia and Mysia. Its modern name is

Ak-hissar, i.e., “white castle.” Here was one of

the seven churches (Rev. 1:11; 2:18-28). Lydia, the seller

of purple, or rather of cloth dyed with this colour, was

from this city (Acts 16:14). It was and still is famous for

its dyeing. Among the ruins, inscriptions have been found

relating to the guild of dyers in that city in ancient

Rev. 18:12 among the articles which would cease to be

purchased when Babylon fell. It was called citrus, citron

wood, by the Romans. It was the Callitris quadrivalvis of

botanists, of the cone-bearing order of trees, and of the

cypress tribe of this order. The name of this wood is

derived from the Greek word thuein, “to

sacrifice,” and it was so called because it was burnt

in sacrifices, on account of its fragrance. The wood of

this tree was reckoned very valuable, and was used for

making articles of furniture by the Greeks and Romans. Like

the cedars of Lebanon, it is disappearing from the forests

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

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

in Roman history, Tiberius Claudius Nero, only mentioned in

Luke 3:1. He was the stepson of Augustus, whom he succeeded

on the throne, A.D. 14. He was noted for his vicious and

infamous life. In the fifteenth year of his reign John the

Baptist entered on his public ministry, and under him also

our Lord taught and suffered. He died A.D. 37. He is

frequently referred to simply as “Caesar” (Matt.

22:17, 21; Mark 12:14, 16, 17; Luke 20:22, 24, 25; 23:2;

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

“Thorgal”), styled the “king of

nations” (Gen.14:1-9). Mentioned as Tudkhula on

Arioch’s brick (see facing page 139). Goyyim,

translated “nations,” is the country called

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.

Tilgath-Pil-neser, the Assyrian throne-name of Pul (q.v.).

He appears in the Assyrian records as gaining, in the fifth

year of his reign (about B.C. 741), a victory over Azariah

(= Uzziah in 2 Chr.26:1), king of Judah, whose achievements

are described in 2 Chr. 26:6-15. He is first mentioned in

Scripture, however, as gaining a victory over Pekah, king

of Israel, and Rezin of Damascus, who were confederates. He

put Rezin to death, and punished Pekah by taking a

considerable portion of his kingdom, and carrying off (B.C.

734) a vast number of its inhabitants into captivity (2

Kings 15:29; 16:5-9; 1 Chr. 5:6, 26), the Reubenites, the

Gadites, and half the tribe of Manasseh whom he settled in

Gozan. In the Assyrian annals it is further related that,

before he returned from Syria, he held a court at Damascus,

and received submission and tribute from the neighbouring

kings, among whom were Pekah of Samaria and

“Yahu-khazi [i.e., Ahaz], king of Judah” (comp. 2

drum or tambourine; a tabret (q.v.). The antiquity of this

musical instrument appears from the scriptural allusions to

of Judah (Josh. 15:10). The Philistines took possession of

it in the days of Ahaz (2 Chr. 28:18). It was about 20

miles west of Jerusalem. It has been identified with

Timnatha of Dan (Josh. 19:43), and also with Timnath (Judg.

Heb. Timnathah, which is appropriately rendered in the

sun, where Joshua was buried (Judg. 2:9). It was “in

the mount of Ephraim, in the north side of the hill

Gaash,” 10 miles south-west of Shechem. The same as

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

seven deacons at Jerusalem (Acts 6:5). Nothing further is

name of Timothy (Acts 16:1, etc.; the R.V. always

disciple who was Paul’s companion in many of his

journeyings. His mother, Eunice, and his grandmother, Lois,

are mentioned as eminent for their piety (2 Tim. 1:5). We

know nothing of his father but that he was a Greek (Acts

16:1). He is first brought into notice at the time of

Paul’s second visit to Lystra (16:2), where he probably

resided, and where it seems he was converted during

Paul’s first visit to that place (1 Tim. 1:2; 2 Tim.

3:11). The apostle having formed a high opinion of his

“own son in the faith,” arranged that he should

become his companion (Acts 16:3), and took and circumcised

him, so that he might conciliate the Jews. He was

designated to the office of an evangelist (1 Tim. 4:14),

and went with Paul in his journey through Phrygia, Galatia,

and Mysia; also to Troas and Philippi and Berea (Acts

17:14). Thence he followed Paul to Athens, and was sent by

him with Silas on a mission to Thessalonica (17:15; 1

Thess. 3:2). We next find him at Corinth (1 Thess. 1:1; 2

Thess. 1:1) with Paul. He passes now out of sight for a few

years, and is again noticed as with the apostle at Ephesus

(Acts 19:22), whence he is sent on a mission into

Macedonia. He accompanied Paul afterwards into Asia (20:4),

where he was with him for some time. When the apostle was a

prisoner at Rome, Timothy joined him (Phil. 1:1), where it

appears he also suffered imprisonment (Heb. 13:23). During

the apostle’s second imprisonment he wrote to Timothy,

asking him to rejoin him as soon as possible, and to bring

with him certain things which he had left at Troas, his

cloak and parchments (2 Tim. 4:13). According to tradition,

after the apostle’s death he settled in Ephesus as his

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

probably written a year or so after the first, and from

Rome, where Paul was for a second time a prisoner, and was

sent to Timothy by the hands of Tychicus. In it he entreats

Timothy to come to him before winter, and to bring Mark

with him (comp. Phil. 2:22). He was anticipating that

“the time of his departure was at hand” (2 Tim.

4:6), and he exhorts his “son Timothy” to all

diligence and steadfastness, and to patience under

persecution (1:6-15), and to a faithful discharge of all

the duties of his office (4:1-5), with all the solemnity of

one who was about to appear before the Judge of quick and

Ezek. 22:18, 20), a metal well known in ancient times. It

is the general opinion that the Phoenicians of Tyre and

Sidon obtained their supplies of tin from the British

Isles. In Ezek. 27:12 it is said to have been brought from

Tarshish, which was probably a commercial emporium supplied

with commodities from other places. In Isa. 1:25 the word

so rendered is generally understood of lead, the alloy with

which the silver had become mixed (ver. 22). The fire of

the Babylonish Captivity would be the means of purging out

anklets of silver or gold, etc., such as are still used by

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

head is to adorn it (2 Kings 9:30). As a noun the word is

derived from “tiara,” and is the rendering of the

Heb. p’er, a “turban” or an ornament for the

head (Ezek. 24:17; R.V., “headtire;” 24:23). In

Isa. 3:18 the word saharonim is rendered “round

tires like the moon,” and in Judg. 8:21, 26

“ornaments,” but in both cases

of the Ethiopian (the fifteenth) dynasty. He was the

brother-in-law of So (q.v.). He probably ascended the

throne about B.C. 692, having been previously king of

Ethiopia (2 Kings 19:9; Isa. 37:9), which with Egypt now

formed one nation. He was a great warrior, and but little

is known of him. The Assyrian armies under Esarhaddon, and

again under Assur-bani-pal, invaded Egypt and defeated

Tirhakah, who afterwards retired into Ethiopia, where he

Persian origin, meaning “severity,” denoting a

high civil dignity. The Persian governor of Judea is so

called (Ezra 2:63; Neh. 7:65, 70). Nehemiah is called by

this name in Neh. 8:9; 10:1, and the “governor”

(pehah) in 5:18. Probably, therefore, tirshatha=pehah=the

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

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

civil year, and the seventh of the ecclesiastical year. See

ETHANIM ¯T0001261 (1 Kings 8:2). Called in the

Assyrian inscriptions Tasaritu, i.e.

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

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

and Barnabas at Antioch, and accompanied them to the

council at Jerusalem (Gal. 2:1-3; Acts 15:2), although his

name nowhere occurs in the Acts of the Apostles. He appears

to have been a Gentile, and to have been chiefly engaged in

ministering to Gentiles; for Paul sternly refused to have

him circumcised, inasmuch as in his case the cause of

gospel liberty was at stake. We find him, at a later

period, with Paul and Timothy at Ephesus, whence he was

sent by Paul to Corinth for the purpose of getting the

contributions of the church there in behalf of the poor

saints at Jerusalem sent forward (2 Cor. 8:6; 12:18). He

rejoined the apostle when he was in Macedonia, and cheered

him with the tidings he brought from Corinth (7:6-15).

After this his name is not mentioned till after Paul’s

first imprisonment, when we find him engaged in the

organization of the church in Crete, where the apostle had

left him for this purpose (Titus 1:5). The last notice of

him is in 2 Tim. 4:10, where we find him with Paul at Rome

during his second imprisonment. From Rome he was sent into

Dalmatia, no doubt on some important missionary errand. We

have no record of his death. He is not mentioned in the

written about the same time as the first epistle to

Timothy, with which it has many affinities. “Both

letters were addressed to persons left by the writer to

preside in their respective churches during his absence.

Both letters are principally occupied in describing the

qualifications to be sought for in those whom they should

appoint to offices in the church; and the ingredients of

this description are in both letters nearly the same.

Timothy and Titus are likewise cautioned against the same

prevailing corruptions, and in particular against the same

misdirection of their cares and studies. This affinity

obtains not only in the subject of the letters, which from

the similarity of situation in the persons to whom they

were addressed might be expected to be somewhat alike, but

extends in a great variety of instances to the phrases and

expressions. The writer accosts his two friends with the

same salutation, and passes on to the business of his

letter by the same transition (comp. 1 Tim. 1:2, 3 with

Titus 1:4, 5; 1 Tim.1:4 with Titus 1:13, 14; 3:9; 1 Tim.

4:12 with Titus 2:7, 15).”, Paley’s Horae

my Lord, a Levite sent out by Jehoshaphat to instruct the

“servant,” the “Ammonite,” who joined

with those who opposed the rebuilding of Jerusalem after

the Exile (Neh. 2:10). He was a man of great influence,

which he exerted in opposition to the Jews, and “sent

letters” to Nehemiah “to put him in fear”

(Neh. 6:17-19). “Eliashib the priest” prepared

for him during Nehemiah’s absence “a chamber in

the courts of the house of God,” which on his return

grieved Nehemiah sore, and therefore he “cast forth

all the household stuff of Tobiah out of the chamber”

through Judah by Jehoshaphat to teach the people (2 Chr.

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

“Joram his son unto King David to salute him,”

when he “heard that David had smitten all the host of

Hadadezer” (2 Sam. 8:9, 10). Called Tou (1 Chr. 18:9,

king of Persia’s revenues (Ezra 4:13; 7:24), probably a

tax levied from those who used the bridges and fords and

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

the cause of the early separation of mankind and their

division into nations. The descendants of Noah built a

tower to prevent their dispersion; but God “confounded

their language” (Gen. 11:1-8), and they were scattered

over the whole earth. Till this time “the whole earth

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