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TIBERIAS

ti-be'-ri-as ([Tiberias], Jn 6:23): About the middle of the western shore of the Sea of Galilee, the mountains fall back from the coast, and leave a roughly crescent-shaped plain, about 2 miles in length. The modern city of Tiberias (Tabariyeh) stands at the northern extremity, where the ground begins to rise; and the Hot Baths (Hammath) at the south end. On the southern part of this plain Herod Antipas built a city (circa 26 AD), calling it "Tiberias" in honor of the emperor who had befriended him. In clearing the ground and digging foundations certain tombs were disturbed (Ant., XVIII ii, 3). It may have been the graveyard of old Hammath. The palace, the famous "Golden House," was built on the top of a rocky hill which rises on the West to a height of some 500 ft. The ruin is known today as Qasr bint el-Melek, "Palace of the King's Daughter" The strong walls of the city can be traced in almost their entire length on the landward side. Parts are also to be seen along the shore, with towers at intervals which guarded against attack by sea. The ruins cover a considerable area. There is nothing above ground older than Herod's city. Only excavation can show whether or not the Talmud is fight in saying that Tiberias was built on the site of Rakkath and Chinnereth (Neubauer, Geog. du Talmud, 208). The Jews were shy of settling in a city built over an old cemetery; and Herod had trouble in finding occupants for it. A strange company it was that he ultimately gathered of the "poorer people," foreigners, and others "not quite freemen"; and these were drawn by the prospect of good houses and land which he freely promised them. With its stadium, its palace "with figures of living things" and its senate, it may be properly described as a Greek city, although it also contained a proseuche, or place of prayer, for the Jews (BJ II, xxi, 6; Vita, XII, 54, etc.). This accounts for it figuring so little in the Gospels. In his anxiety to win the favor of the Jews, Herod built for them "the finest synagogue in Galilee"; but many years were to elapse before it should become a really Jewish city.

Superseding Sepphoris, Tiberias was the capital of Galilee under Agrippa I and the Roman procurators. It surrendered to Vespasian, and was given by Nero to Agrippa II, Sepphoris again becoming the capital. During the Jewish war its inhabitants were mainly Jewish, somewhat turbulent and difficult to manage. In 100 AD, at Agrippa's death, the Romans assumed direct control. After the fall of Jerusalem, the Sanhedrin retreated to Galilee, first to Sepphoris, and then to Tiberias. Here, some time before 220 AD, under supervision of the famous Rabbi Jehuda ha-Nasi', "Judah the Prince," or, as he is also called ha-qadhosh, "the Holy," the civil and ritual laws, decrees, customs, etc., held to be of binding obligation, handed down by tradition, but not having Scriptural authority, were codified and written down, under the title of "Mishna." Here also later was compiled the Jerusalem Talmud (Yerushalmi), as distinguished from that compiled in Babylon (Babhli). The city thus became a great center of Jewish learning. Maimonides' tomb is shown near the town, and that of Aqiba on the slope of the mountain, where it is said 24,000 of his disciples are buried with him.

In Christian times Tiberias was the seat of a bishop. It fell to the Moslems in 637. It changed hands several times as between the Crusaders and the Saracens. It was finally taken by the Moslems in 1247.

The enclosing walls of the modern city, and the castle, now swiftly going to ruin, were built by Tancred and repaired by Daher el-`Omar in 1730. There are over 5,000 inhabitants, mostly Jews, in whose hands mainly is the trade of the place. The fishing in the lake, in which some 20 boats are occupied, is carried on by Moslems and Christians. Tiberias is the chief inhabited place on the lake, to which as in ancient days it gives its name, Bachr Tabariyeh, "Sea of Tiberias" (Jn 6:1; 21:1). It is the market town for a wide district. The opening of the Haifa-Damascus Railway has quickened the pulse of life considerably. A steamer and motor boat ply between the town and the station at Semach, bringing the place into easy touch with the outside world. The water of the lake is largely used for all purposes, although there are cisterns for rain water under some of the houses.

After a residence of over five years in the city, the present writer can say that it does not deserve the evil reputation which casual travelers have given it. In matters of cleanliness and health it stands comparison very well with other oriental towns. Sometimes, in east wind; it is very hot, thermometer registering over 114 Degrees Fahrenheit in the shade. The worst time is just at the beginning of the rainy season, when the impurities that have gathered in the drought of summer are washed into the sea, contaminating the water.

The United Free Church of Scotland has here a well-equipped mission to the Jews.

W. Ewing


TIBERIAS, SEA OF

See GALILEE ,SEA OF .


TIBERIUS

ti-be'-ri-us (Tiberios):

1. Name and Parentage:

The 2nd Roman emperor; full name Tiberius Claudius Nero, and official name as emperor Tiberius Caesar Augustus; born November 16, 42 BC. His father--of the same name--had been an officer under Julius Caesar and had later joined Antony against Octavian (Augustus). His mother was Livia, who became the 3rd wife of Augustus; thus Tiberius was a stepson of Augustus.

2. Early Life and Relation to Augustus:

Much of his early life was spent in successful campaigning. Although the ablest of the possible heirs of Augustus, Tiberius was subjected to many an indignity, Augustus accepting him as his successor only when every other hope failed. When Julia, daughter of Augustus, became a widow for the second time (12 BC), Tiberius was obliged to marry her (11 BC) in order to become protector of the future emperors. For this purpose he was compelled to divorce his wife, Vipsania Agrippina, who had borne him a son, Drusus. Julia brought Tiberius nothing but shame, and for her immorality was banished by her father (2 BC). Tiberius was consul in 12 BC, and received the proconsular authority, 9 BC. He carried on successful wars in Pannonia, Dalmatia, Armenia and Germany. He retired in disgust to voluntary exile at Rhodes where he spent several years in study. In 2 AD, he returned to Rome, and lived there in retirement, 2-4 AD. On June 27, 4 AD, Tiberius and Agrippa Postumus were adopted by Augustus. From this date on Tiberius came more and more into prominence, receiving the tribunician power for 10 years.

3. Reign:

In 13 AD (or according to Mommsen 11 AD) Tiberius was by a special law raised to the co-regency. Augustus died August 19, 14 AD, and Tiberius succeeded. A mutiny in the Rhine legions was suppressed by Germanicus. The principal events of his reign (see also below) were the campaigns of Germanicus and Drusus, the withdrawal of the Romans to the Rhine, the settlement of the Armenian question, the rise and fall of Sejanus, the submission of Parthia. In 26 AD, Tiberius retired to Capreae, where rumor attributed to him every excess of debauchery. On March 16, 37 AD, Tiberius died at Misenum and was succeeded by Caius.

4. Administration:

On the whole, Tiberius followed the conservative policy of Augustus and maintained the "diarchy." But he approached nearer to monarchy by receiving supreme power for an indefinite period. He went beyond Augustus in practically excluding the people from government by transferring the right of election from the comitia of the people to the senate, leaving to the people the right merely to acclaim the nominees of the senate, and further by imposing laws upon the people without their counsel or discussion. He established a permanent praetorian camp at Rome--a fact of great importance in later Roman history. The administration of Tiberius was that of a wise, intelligent statesman with a strong sense of duty. The civil service was improved, and officers were kept longer at their posts to secure efficiency. Taxes were light on account of his economy. Public security increased. He paid attention to the administration of justice and humane laws were placed on the statute-book.

5. Character:

Though Tiberius was unpopular, he left the empire in a state of prosperity and peace. Of his character the most opposite views are held. His fame has suffered especially from his suspecting nature, which extended the law of majestas to offenses against his person and encouraged delation, which made the latter part of his reign one of terror. The tyranny of Sejanus, too, has been laid upon his shoulders, and he has been accused of the wildest excesses in his retreat at Capreae--a charge which seems to be refuted by the fact that no interruption to his wise administration took place. His character has been blackened most by Tacitus and Suetonius. But on nearer criticism Tiberius's character will appear in better light. No doubt, toward the close of his reign he degenerated, but his cruelties affected only the upper classes. He was called a tyrant and was refused deification after death, and Augustus was said to have prophesied "Alas for the Roman people who shall be ground under such slow jaws." Tiberius was stern and taciturn, critical with himself and, soured by his own disappointments, was suspicious of others. Pliny the Elder calls him "the gloomiest of men." Much of his unpopularity was due to his inscrutability, to the fact that people could not understand him or penetrate into the mystery of his motives. He rarely took counsel with anyone. His life was frugal and modest--a rebuke to the contemporary dissipation. He felt contempt for the inanities of court life and was supremely indifferent to public opinion, but actuated by a strong sense of duty.

6. Tiberius and the New Testament:

The reign of Tiberius is memorable as that in which fell our Lord's public ministry, death and resurrection. It also witnessed the preaching of John the Baptist (Lk 3:1), the conversion of Paul and perhaps his first preaching, the martyrdom of Stephen and the first Christian persecution (by the Jews). Tiberius is mentioned by name only once in the New Testament (Lk 3:1): "the 15th year of the reign (hegemonia) of Tiberius." The question is, From what date is this to be reckoned--the date of Tiberius's co-regency, 13 (or 11) AD, or from his accession, 14 AD? He is the "Caesar" mentioned in the Gospels in connection with Jesus' public ministry (Mk 12:14 and parallel's; Jn 19:12,15). Herod Antipas built Tiberias in honor of Tiberius (Josephus, Ant, XVIII, ii-iii). It is unlikely that Tiberius ever heard anything about Christianity; it had not risen as yet into prominence. Early Christian writers wished to represent Tiberius, if not friendly to the new faith, at least as condemning the action of Pilate. According to one apocryphal tradition, Tiberius actually summoned Pilate to Rome to answer for crucifying Jesus. It is true that Pilate was sent to Rome by the governor of Syria to answer to a charge of unjustifiable cruelty, but Tiberius died before Elate reached Rome.

7. Tiberius and the Jews:

Under Tiberius Palestine was governed by Roman procurators. Toward the Jews in Italy, Tiberius showed some intolerance. In 19 AD all the Jews were expelled from Rome according to Josephus (Ant., XVIII, iii, 5), from Italy according to Tacitus (Ann. ii.85), and 4,000 Jewish freedmen were deported to Sardinia to reduce bands of brigands. Philo attributes this severity to Sejanus, and says that after Sejanus' fall Tiberius, recognizing that the Jews had been persecuted without cause, gave orders that officials should not annoy them or disturb their rites. They were therefore probably allowed to return to Rome (see Schurer,III , 60 f, 4th edition).

LITERATURE.

(a) Ancient literature, as modern, is divided on its estimate of Tiberius; Tacitus Annals i-vi; Dio Cassius Rom. Hist. xivi-xivii, and Suetonius Tib. painting him in the darkest colors, while Velleius Paterculus II gives the other side. (b) Of modern literature it is enough to cite on opposite sides: J. C. Tarver, Tiberius the Tyrant, 1902; Ihne, Zur Ehrenrettung des K. Tib., 1892, and the moderate estimate of Merivale, Romans under the Empire.

S. Angus


TIBHATH

tib'-hath (tibhchath; Metabechas, Codex Alexandrinus Matebeth; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Thebath; Peshitta Tebhach): A city of Hadadezer, king of Zobah, from which David took much of the brass used later by Solomon in the construction of the temple-furnishings (1 Ch 18:8). In 2 Sam 8:8 we must for the beTach of the Massoretic Text read with the Syriac Tebhach. It may be the same as the Tubihi of the Tell el-Amarna Letters; the Dibhu of the Karnak lists; and the Tubihi mentioned with Kadesh on the Orontes in the "Travels of an Egyptian" in the reign of Rameses II. The site is unknown, but it must have been on the eastern slopes of Anti-Lebanon, between which and the Euphrates we must locate Hadadezer's kingdom of Zobah. "Tebah" occurs also as an Aramaic personal or tribal name in Gen 22:24.

W. M. Christie


TIBNI

tib'-ni (tibhni; Codex Vaticanus Thamnei, Codex Alexandrinus Thamni, Lucian Thabennei): A rival of Omri for the throne of Israel after the death of Zimri (1 Ki 16:21 f). This is the only reference to Tibni that has come down to us; a comparison of this passage with the account of Zimri's death (especially 1 Ki 16:15) shows that the length of the struggle was four years.


TIDAL

ti'-dal (tidh`al; Thalga, Thalgal, Codex E, Thargal):

1. The Name and Its Forms:

Tidal is mentioned in Gen 14:1,9 in the account of the expedition of Chedorlaomer of Elam, with his allies, Amraphel of Shinar (Babylonia), Arioch of Ellasar, and Tidal, who is called "king of nations" (the King James Version) (goyim, Targum `ammin). Whether the last-named took part in this expedition as one of Chedorlaomer's vassals or not is unknown. The Greek form possibly prints to an earlier pronunciation Tadgal.

2. Its Babylonian Equivalent:

The only name in the cuneiform inscriptions resembling Tidal is Tudhula, or, as it was probably later pronounced, Tudhul. This, from its form, might be Sumerian, meaning "evil progeny," or the like. In addition to the improbability of a name with such a signification, however, his title "king of goyim," or "nations," in Gen 14:1, presupposes a ruler of another race.

3. The Babylonian Tudhula and His Time:

The inscription in which the name Tudhula occurs is one of three of late date (4th to 3rd century BC), all referring, apparently, to the same historical period. The text in question (Sp. iii.2) is of unbaked clay, and is broken and defaced. After referring to a ruler who did not maintain the temples, Durmah-ilani son of Eri-Aku (Arioch) is referred to, appatently as one who ravaged the country, and "waters (came) over Babylon and E-sagila," its great temple. The words which follow suggest that Durmah-ilani was slain by his son, after which a new invader appeared, who would seem to have been Tudhula, son of Gazza(ni?). He likewise ravaged the land, and floods again invaded Babylon and E-sagila. To all appearance he met with the fate which overtook Durmah-ilani--death at the hands of his son, who "smote his head." Then came the Elamite, apparently Chedorlaomer, who was likewise slain. This inscription, therefore, gave historical quotations of the fate which overtook those who were regarded as enemas of the gods.

4. Doubts as to His Identity:

Though we have here the long-sought name of Tidal, it may legitimately be doubted whether this personage was the ruler of that name mentioned in Gen 14. The "nations" (goyim) which he ruled are regarded by Sayce as having been wandering hordes (umman manda), probably Medes. On the other hand, the occurrence of the name Dudhalia, son of Hattusil (Khetasir), contemporary of Rameses II, in the inscriptions found at Hattu, the capital of the Hittites, suggests that that extensive confederation may have been the "nations" referred to. In other words, Tidal or Tudhula (for Dudhalia) was an earlier ruler bearing the same name as Hattusil's son.

5. Probably a Hittite:

If he be, as is possible, the same personage as is mentioned in Gen 14, he must have fought against Arioch's son, conquered his domains and been killed, in his turn, by either the Biblical Chedorlaomer or another Elamite ruler beaming the same or a similar name. See AMRAPHEL ;ARIOCH ;CHEDORLAOMER ;ERI-AKU ;NATIONS .


TIDINGS, GLAD

see GLAD TIDINGS .


TIGLATH-PILESER

tig-lath-pi-le-zer

tighlath pil'eser, as the name is read in 2 Kings, tilleghath pilnecer, in 2 Chronicles; Septuagint Algathphellasar; Assyrian, Tukulti-abal-i-sarra): King of Assyria in the days of Menahem, Pekahiah, and Pekah, kings of Israel, and of Uzziah, Jotham and Ahaz, kings of Judah. The king of Assyria, whom the historian of 2 Kings knows as exacting tribute from Menahem, is Pul (2 Ki 15:19 f). In the days of Pekah who had usurped the throne of Menahem's son and successor, Pekahiah, the king of Assyria is known as Tiglath-pileser, who invaded Naphtali and carried the inhabitants captive to Assyria (2 Ki 15:29). This invasion is described by the Chronicler (1 Ch 5:25 f) rather differently, to the effect that "the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath-pilneser king of Assyria, and he carried them away, even the Reubenites and the Gadites, and the half-tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river of Gozan, unto this day." Still later we find Pekah forming a coalition with Rezin, king of Damascus, into which they tried to force Ahaz, even going the length of besieging him in Jerusalem (2 Ki 16:5). The siege was unsuccessful. Ahaz called in the aid of Tiglath-pileser, sacrificing his independence to get rid of the invaders (2 Ki 16:7,8). He offered the Assyrian the silver and gold that were found in the house of the Lord and in the royal treasury; and Tiglath-pileser, in return, invaded the territories of Damascus and Israel in the rear, compelling the allied forces to withdraw from Judah, while he captured Damascus, and carried the people away to Kir and slew Rezin (2 Ki 16:9). It was on the occasion of his visit to Damascus to do homage to his suzerain Tiglath-pileser, that Ahaz fancied the idolatrous altar, a pattern of which he sent to Urijah, the priest, that he might erect an altar to take the place of the brazen altar which was before the Lord in the temple at Jerusalem. It is a significant comment which is made by the Chronicler (2 Ch 28:21) upon the abject submission of Ahaz to the Assyrian king: "It helped him not."

From the inscriptions we learn particulars which afford striking corroboration of the Biblical narrative and clear up some of the difficulties involved. It is now practically certain that Pul, who is mentioned as taking tribute from Menahem, is identical with Tiglath-pileser (Schrader, COT, I, 230, 231). In all probability Pul, or Pulu, was a usurper, who as king of Assyria assumed the name of one of his predecessors, Tiglath-pileser I, and reigned as Tiglath-pileser III. This king of Assyria, who reigned, as we learn from his annals, from 745 BC to 727 BC, was one of the greatest of Assyrian monarchs. See ASSYRIA . From the fact that no fewer than five Hebrew kings are mentioned in his annals, the greatest interest attaches to his history as it has come down to us. These kings are Uzziah or Azariah, and Jehoahaz, that is Ahaz, of Judah; and Menahem, Pekah and Hushes of Israel. Along with them are mentioned their contemporaries Rezin of Damascus, Hiram of Tyre, and two queens of Arabia otherwise unknown, Zabibi and Samsi. When he died in 727 BC, he was succeeded by Shalmaneser IV, who had occasion to suspect the loyalty of his vassal Hoshea, king of Israel, and besieged him in Samaria.

LITERATURE.

Schrader, COT, I, 229-57; McCurdy, HPM, sections 279-341.

T. Nicol


TIGRIS

ti'-gris (Tigris, the Greek equivalent of the Hebrew chiddeqel): One of the rivers of Eden going "eastward to Assyria" (Gen 2:14 margin), called the Great River (Dan 10:4), elsewhere mentioned in the apocryphal books, as in Tob 6:1; Judith 1:6; Ecclesiasticus 24:25, called Diglath in Josephus, and Diglit in Pliny, now called in Mesopotamia Dijleh, generally supposed to be a Semitic corruption of Tigra, meaning originally an arrow, which from its rapidity of motion is symbolized. The Tigris rises in the mountains of Armenia, latitude 38 degrees 10 minutes, longitude 39 degrees 20 minutes, only a few miles from the main branch of the Euphrates. After pursuing a tortuous southeasterly course for 150 miles, it is joined by the east branch at Osman Kieui, some distance below Diarbekr. Here the stream is 450 ft. wide and 3 or 4 ft. deep. Passing through numerous mountain gorges for another 150 miles, it emerges into the region of low hills about Nineveh, and a little below into the great alluvial plain of Mesopotamia. Thence in its course to Bagdad it is joined by the Great Zab, the Lesser Zab, the Adhem, and the Diyaleh rivers, bringing a large amount of water from the Zagros Mountains. At Bagdad the overflows from the Euphrates in high water often increase the inundations. The flood season begins early in the month of March, reaching its climax about May 1, declining to its natural level by midsummer. In October and November, the volume of water increases considerably, but not so much as to overflow its banks. Below Bagdad, throughout the region of Babylonia proper, the Tigris joins with the Euphrates in furnishing the water for irrigation so successfully used in ancient times. English engineers are at present with great promise of success aiming to restore the irrigating systems of the region and the prosperity of ancient times. The total length of the river is 1,146 miles. It now joins the Euphrates about 40 miles Northwest of the Persian Gulf, the two streams there forming the Shat el Arab, but in early historical times they entered the Persian Gulf by separate mouths, the Gulf then extending a considerable distance above the present junction of the rivers, the sediment of the streams having silted up the head of the Gulf to that distance.

See also EDEN .

George Frederick Wright


TIKVAH; TIKVATH

tik'-va, tik'-vath (tiqwah, "hope"):->/CS, the Greek equivalent of the Hebrew CS:HebrewIT+chiddeqelIT-/CS): One of the rivers of Eden going "eastward to Assyria" (Gen 2:14 margin), called the Great River (Dan 10:4), elsewhere mentioned in the apocryphal books, as in Tob 6:1; Judith 1:6; Ecclesiasticus 24:25, called Diglath in Josephus, and Diglit in Pliny, now called in Mesopotamia Dijleh, generally supposed to be a Semitic corruption of Tigra, meaning originally an arrow, which from its rapidity of motion is symbolized. The Tigris rises in the mountains of Armenia, latitude 38 degrees 10 minutes, longitude 39 degrees 20 minutes, only a few miles from the main branch of the Euphrates. After pursuing a tortuous southeasterly course for 150 miles, it is joined by the east branch at Osman Kieui, some distance below Diarbekr. Here the stream is 450 ft. wide and 3 or 4 ft. deep. Passing through numerous mountain gorges for another 150 miles, it emerges into the region of low hills about Nineveh, and a little below into the great alluvial plain of Mesopotamia. Thence in its course to Bagdad it is joined by the Great Zab, the Lesser Zab, the Adhem, and the Diyaleh rivers, bringing a large amount of water from the Zagros Mountains. At Bagdad the overflows from the Euphrates in high water often increase the inundations. The flood season begins early in the month of March, reaching its climax about May 1, declining to its natural level by midsummer. In October and November, the volume of water increases considerably, but not so much as to overflow its banks. Below Bagdad, throughout the region of Babylonia proper, the Tigris joins with the Euphrates in furnishing the water for irrigation so successfully used in ancient times. English engineers are at present with great promise of success aiming to restore the irrigating systems of the region and the prosperity of ancient times. The total length of the river is 1,146 miles. It now joins the Euphrates about 40 miles Northwest of the Persian Gulf, the two streams there forming the Shat el Arab, but in early historical times they entered the Persian Gulf by separate mouths, the Gulf then extending a considerable distance above the present junction of the rivers, the sediment of the streams having silted up the head of the Gulf to that distance.

(1) The father-in-law of Huldah the prophetess (2 Ki 22:14) (Codex Vaticanus Thekkouau; Codex Alexandrinus Thekkoue; Lucian Thekoue), called in 2 Ch 34:22 "Tokhath" (Qere Kethibh Codex Vaticanus Kathoual; Codex Alexandrinus Thakouath, Lucian Thekoe). The reading of 2 Kings is to be preferred.

(2) The father of Jahzeiah (Ezr 10:15) (Codex Vaticanus Helkeia; Codex Alexandrinus Thekoue, called "Theocanus," Revised Version "Thocanus" in 1 Esdras 9:14).


TILE; TILING

til, til'-ing (lebhenah, "brick" Ezek 4:1; keramos, "potter's clay," "a tile," Lk 5:19).

See EZEKIEL ,II , 1, (2);HOUSE ,II , 1, (10).


TILGATH-PILNESER

til'-gath-pil-ne'-zer, til'-gath-pil-ne'-ser.

See TIGLATH-PILESER .


TILLAGE

til'-aj.

See AGRICULTURE .


TILON

ti'-lon (tilon; Kethibh, Qere; Codex Vaticanus Inon; Codex Alexandrinus Thilan; Lucian Tholeim: A son of Shimon (1 Ch 4:20).


TIMAEUS

ti-me'-us (Timaios (Mk 10:46); English Versions of the Bible, "Timaeus").

See BARTIMAEUS .


TIMBREL

tim'-brel.

See MUSIC ,III , 3, (1).


TIME

tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2 Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.

1. The Day:

The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Gen 1). It there doubtless denotes an indefinite period, but is marked off by "evening and morning" in accordance with what we know was the method of reckoning the day of 24 hours, i.e. from sunset to sunset.

2. Night:

The night was divided, during pre-exilic times, into three divisions called watches ('ashmurah, 'ashmoreth), making periods of varying length, as the night was longer or shorter (Jdg 7:19). This division is referred to in various passages of the Old Testament, but nowhere with indication of definite limits (see Ps 90:4; 119:148; Jer 51:12; Hab 2:1).

In the New Testament we find the Roman division of, etc.). But the use of the word in the indefinite sense, as in the expressions: "day of the Lord," "in that day," "the day of judgment," etc., is far more frequent (see DAY ). Other more or less indefinite periods of the day and night are: dawn, dawning of the day, morning, evening, noonday, midnight, cock-crowing or crowing of the cock, break of day, etc.

3. Week:

The weekly division of time, or the seven-day period, was in use very early and must have been known to the Hebrews before the Mosaic Law, since it was in use in Babylonia before the days of Abraham and is indicated In the story of the Creation. The Hebrew shabhua`, used in the Old Testament for "week," is derived from shebha`, the word for "seven." As the seventh day was a day of rest, or Sabbath (Hebrew shabbath), this word came to be used for "week," as appears in the New Testament sabbaton, sabbata), indicating the period from Sabbath to Sabbath (Mt 28:1). The same usage is implied in the Old Testament (Lev 23:15; 25:8). The days of the week were indicated by the numerals, first, second, etc., save the seventh, which was the Sabbath. In New Testament times Friday was called the day of preparation (paraskeue) for the Sabbath (Lk 23:54).

4. Month:

The monthly division of time was determined, of course, by the phases of the moon, the appearance of the new moon being the beginning of the month, chodhesh. Another term for month was yerach yerach, meaning "moon," which was older and derived from the Phoenician usage, but which persisted to late times, since it is found in the Aramaic inscriptions of the 3rd century AD in Syria. The names of the months were Babylonian and of late origin among the Hebrews, probably coming into use during and after the Captivity. But they had other names, of earlier use, derived from the Phoenicians, four of which have survived in "Abib," "Ziv," "Ethanim" and "Bul."

See CALENDAR .

5. Year:

The Hebrew year (shanah) was composed of 12 or 13 months, the latter being the year when an intercalary month was added to make the lunar correspond with the solar year. As the difference between the two was from ten to eleven days, this required the addition of a month once in about three years, or seven in nineteen years. This month was added at the vernal equinox and was called after the month next preceding, we-'adhar, or the "second Adar." We do not know when this arrangement was first adopted, but it was current after the Captivity. There were two years in use, the civil and the ritual, or sacred year. The former began in the autumn, as would appear from Ex 23:16; 34:22, where it is stated that the "feast of ingathering" should be at the end of the year, and the Sabbatic year began in the 7th month of the calendar or sacred year, which would correspond to September-October (Lev 25:9). Josephus says (Ant., I, iii, 3) that Moses designated Nican (March-April) as the 1st month of the festivals, i.e. of the sacred year, but preserved the original order of the months for ordinary affairs, evidently referring to the civil year. This usage corresponds to that of the Turkish empire, where the sacred year is lunar and begins at different seasons, but the financial and political year begins in March O.S. The beginning of the year was called ro'sh ha-shanah, and was determined by the priests, as was the beginning of the month. Originally this was done by observation of the moon, but, later, calculation was employed in connection with it, until finally a system based on accurate calculation was adopted, which was not until the 4th century AD. New-Year was regarded as a festival.

See ASTRONOMY , sec. I, 5; YEAR.

6. Seasons:

The return of the seasons was designated by summer and winter, or seed-time and harvest; for they were practically the same. There is, in Palestine, a wet season, extending from October to March or April, and a dry season comprising the remainder of the year. The first is the winter (choreph), and this is the seed-time (zera`), especially the first part of it called yoreh, or the time of the early rain; the second is the summer (qayits, "fruit-harvest," or qatsir, "harvest").

Seed-time begins as soon as the early rains have fallen in sufficient quantity to moisten the earth for plowing, and the harvest begins in some parts, as in the lower Jordan region, near the Dead Sea, about April, but on the high lands a month or two later. The fruit harvest comes in summer proper and continues until the rainy season. "The time when kings go out to war" (2 Sam 11:1; 1 Ki 20:22) probably refers to the end of the rainy season in Nican.

7. No Era:

We have no mention in the Old Testament of any era for time reckoning, and we do not find any such usage until the time of the Maccabees. There are occasional references to certain events which might have served for eras had they been generally adopted. Such was the Exodus in the account of the building of the temple (1 Ki 6:1) and the Captivity (Ezek 33:21; 40:1) and the Earthquake (Am 1:1). Dates were usually fixed by the regnal years of the kings, and of the Persian kings after the Captivity. When Simon the Maccabee became independent of the Seleucid kings in 143-142 or 139-138 BC, he seems to have established an era of his own, if we may attribute to him a series of coins dated by the years "of the independence of Israel" (see COINS :MONEY ; also 1 Macc 13:41 and 15:6,10). The Jews doubtless were familiar with the Seleucid era, which began in 312 BC, and with some of the local eras of the Phoenician cities, but we have no evidence that they made use of them. The era of the Creation was not adopted by them until after the time of Christ. This was fixed at 3,830 years before the destruction of the later temple, or 3760 BC.

See ERA .

H. Porter


TIME, LAST

See LAST TIME .


TIME, TIMES AND A HALF

(Dan 12:7; compare 7:25; Rev 12:14): A luni-solar cycle.

See ASTRONOMY , sec. I, 5.


TIMES, OBSERVER OF

See DIVINATION ;MAGIC .


TIMNA

tim'-na (timna`; Thamna): A conbubine of Eliphaz, Esau's son, and the mother of Amalek (Gen 36:12). But in Gen 36:22 and 1 Ch 1:39 Timna is the sister of Lotan, and in Gen 36:40 and 1 Ch 1:51 a chief or elan of Edom (see TIMNAH (3)). These variations are to be expected when the origin of genealogies is recalled. (In Genesis, English Versions of the Bible read, contrary to rule, "Timnah.") Gunkel's theory is that Gen 36:12a is a later insertion in P.


TIMNAH

tim'-na (timnah, timnathah (Josh 19:43; Jdg 14:1,2,5), "allotted portion; Codex Vaticanus Thamnatha; also several Greek variations; King James Version has Timnath in Gen 38:12,13,14; Jdg 14:1,2,5; and Thimnathah in Josh 19:43):

(1) A town in the southern part of the hill country of Judah (Josh 15:57). Tibna proposed by Conder, a ruin 8 miles West of Bethlehem, seems too far N. (PEF, III, 53, Sh XVII). It is possible this may be the "Timnah" of Gen 38:12,13,14.

(2) A town on the northern border of Judah (Josh 15:10), lying between Beth-shemesh and Ekron. It is probably the same Timnah as Judah visited (Gen 38:12-14), and certainly the scene of Samson's adventures (Jdg 14:1 f); his "father-in-law" is called a "Timnite" (Jdg 15:6). At this time the place is clearly Philistine (Jdg 14:1), though in Josh 19:43 it is reckoned to Dan. Being on the frontier, it probably changed hands several times. In 2 Ch 28:18 it was captured from the Philistines by Ahaz, and we learn from Assyrian evidence (Prison Inscription) that Sennacherib captured a Tamna after the battle of Alteka before he besieged Ekron (Schrader, Die Keilinschriften und das Altes Testament, 170). The site is undoubted. It is now a deserted ruin called Tibneh on the southern slopes of the Wady es Surar (Valley of Sorek), about 2 miles West of Beth-shemesh. There is a spring, and there are evident signs of antiquity (PEF, II, 417, 441, Sh XVI).

(3) There was probably a Timna in Edom (Gen 36:12,22,40; 1 Ch 1:39,51). Eusebius and Jerome (in Onomasticon) recognized a Thamna in Edom at their time.

(4) The "Thamnatha" of 1 Macc 9:50 (the King James Version) is probably another Timnah, and identical with the Thamna of Josephus (BJ, III, iii, 5; IV, viii, 1). This is probably the Tibneh, 10 miles Northwest of Bethel, an extensive ruin.

E. W. G. Masterman


TIMNATH

tim'-hath.

See TIMNAH .


TIMNATH-HERES

tim-nath-he'rez (timnath cherec, "portion of the sun"; Codex Vaticanus Thamnathares; Codex Alexandrinus Thamnathar; heos): This is the form of the name given to Joshua's property and place of burial in Jdg 2:9. The name in Josh 19:50; 24:30 is Timnath-serah. "Serah" simply reverses the order of the letters in "Heres." Scholars are divided in opinion as to which form is correct. It is possible that the change from Heres to Serah may have been deliberate, in order to avoid a form which might savor of idolatry--sun-worship. The Jews and Samaritans hold that Heres is the original form.

W. Ewing


TIMNATH-SERAH

tim-nath-se'-ra (timnath cerach; Codex Vaticanus Thamarchdres; Codex Alexandrinus Thamathsara): This place, assigned as an inheritance to Joshua, is described as being in Mt. Ephraim, on the north side of the mountain of Gaash (Josh 19:50; 24:30). Here, when his work was done, the great leader was laid to rest. The mountain of Gaash unfortunately cannot be identified. Josephus says that Joshua was buried at Thamna, a city of Ephraim (Ant., V, i, 29), which probably corresponds to Thamna, the head of a Jewish toparchy (BJ, III, iii, 5). Vespasian marched from Thamnatha to Lydda, which apparently was near (IV, viii, 1). The place was taken and reduced to slavery by Cassius (Ant., XIV, xi, 2). It was put in charge of John the Essene at the beginning of the Jewish war (BJ, II, xx, 4). Eusebius, Onomasticon (s.v. "Thamna" and "Thamnathsara") identifies it with "Timnath" of Gen 38:12 the King James Version, placing it in the mountain in the tribe of Dan (or Judah), on the way from Diospolis (Lydda) to Jerusalem. The tomb of Joshua was still shown there. This points to Tibneh, in the uplands 12 miles Northeast of Lydda. South of the village, in the face of a rock, are a series of rock-hewn tombs, the largest of which, containing 14 loculi, and a small chamber behind with one loculus, may be that associated with Joshua by Eusebius, Onomasticon. A giant oak grows hard by perhaps the greatest tree in Palestine. Kefr Ishu`a, "village of Joshua," lies about 3 miles to the East. This identification is now generally accepted.

The Samaritan tradition points to the tomb of Joshua at Kefr Charis, 9 miles South of Nablus. Outside the village to the East are two shrines. One is called Neby Kifl, the other, Neby Kala`a. The former, "prophet of division," or "of the portion," might apply to Joshua; the latter is identified with Caleb. This identification assumes that the first element of the name has fallen out, the second only surviving.

W. Ewing


TIMNITE

tim'-nit (timni Thamnathaios): The father of Samson's wife, a native of Timnah (Jdg 15:6).


TIMON

ti'-mon (Timon): One of "the seven" chosen to relieve the apostles by attending to "the daily ministration" to the poor of the Christian community in Jerusalem (Acts 6:5). The name is Greek, but as Nicolaus is distinguished from the remaining six as a proselyte, Timon and the others were probably Jews by birth.


TIMOTHEUS

ti-mo'-the-us (Timotheos):

(1) A leader of the children of Ammon who was on several occasions severely defeated by Judas Maccabeus (1 Macc 5:6 ff,34 ff; 2 Macc 8:30; 9:3; 10:24; 19:2,18 ff) in 165-163 BC. According to 2 Macc 10:37, he was slain at Gazara after having hidden in a cistern. But in 2 Macc 12:2 he is again at liberty as an opponent of the Jews, and in 12:24 f he falls into the hands of Dositheus and Sosipater, but by representing that many Jewish captives were at his mercy and likely to suffer if he were put to death, he is again released. These discrepancies are so great--though not unusual in 2 Maccabees--that some suppose another Timotheus is referred to in 12:2 ff. He is most probably the same person, the careless author of 2 Maccabees making a slip in saying Timotheus was killed at Gazara. He probably escaped by hiding in the cistern. The Greek name for an Ammonite leader is striking: (a) he may have been a genuine Ammonite with a Greek name, or (b) a Syro-Macedonian officer placed by Syrian authority over the Ammonites, or (c) a Greek soldier of fortune invited by the Ammonites to be their commander.

(2) See next article.

S. Angus


TIMOTHY

tim'-o-thi (Timotheos (Acts 17:14; 18:5; 19:22; 20:4; Rom 16:21; 1 Cor 4:17; 16:10; 2 Cor 1:1,19; Phil 1:1; 2:19; Col 1:1; 1 Thess 1:1; 3:2,6; 2 Thess 1:1; 1 Tim 1:2,18; 6:20; 2 Tim 1:2; Philem 1:1; Heb 13:23; the King James Version, Timotheus):

1. One of Paul's Converts:

Timothy was one of the best known of Paul's companions and fellow-laborers. He was evidently one of Paul's own converts, as the apostle describes him as his beloved and faithful son in the Lord (1 Cor 4:17); and in 1 Tim 1:2 he writes to "Timothy my true child in faith"; and in 2 Tim 1:2 he addresses him as "Timothy my beloved child."

2. A Native of Lystra:

He was a resident, and apparently a native, either of Lystra or Derbe, cities which were visited and evangelized by Paul on his 1st missionary journey (Acts 14:6). It is probable that of these two cities, it was Lystra treat was Timothy's native place. For instance, in Acts 20:4 in a list of Paul's friends there are the names of "Gaius of Derbe, and Timothy"; this evidently infers that Timothy was not "of Derbe." And in Acts 16:3, the brethren who gave Paul the good report of Timothy were "at Lystra and Iconium"; the brethren from Derbe are not mentioned. Lystra was evidently Timothy's native city.

3. Converted at Lystra:

In 2 Tim 3:10,11 Paul mentions that Timothy had fully known the persecutions and afflictions which came to him at Antioch, at Iconium and at Lystra. These persecutions occurred during the apostle's first visit to these towns; and Timothy seems to have been one of those who were converted at that time, as we find that on Paul's next visit to Lystra and Derbe, Timothy was already one of the Christians there: "He came also to Derbe and to Lystra: and behold a certain disciple was there, named Timothy" (Acts 16:1).

Timothy was now chosen by Paul to be one of his companions. This was at an early period in Paul's apostolic career, and it is pleasing to find that to the end of the apostle's life Timothy was faithful to him.

4. His Father and Mother:

Timothy's father was a heathen Greek (Hellen, not Hellenistes, a Greek-speaking Jew); this fact is twice mentioned (Acts 16:1,3). His mother was a Jewess, but he had not been circumcised in infancy, probably owing to objections made by his father. Timothy's mother was called Eunice, and his grandmother Lois. Paul mentions them by name in 2 Tim 1:5; he there speaks of the unfeigned faith which was in Timothy, and which dwelt at the first in Eunice and Lois. It is evident that Eunice was converted to Christ on Paul's 1st missionary journey to Derbe and Lystra, because, when he next visited these cities, she is spoken of as "a Jewess who believed" (Acts 16:1).

5. Becomes a Co-worker with Paul:

On this 2nd visit to Derbe and Lystra, Paul was strongly attracted to Timothy, and seeing his unfeigned faith, and that from a child he had known the sacred Scriptures of the Old Testament (2 Tim 3:15), and seeing also his Christian character and deportment, and his entire suitability for the work of the ministry, he would have him "to go forth with him" (Acts 16:3). Timothy acquiesced in Paul's desire, and as preliminaries to his work as a Christian missionary, both to Jew and Gentile, two things were done. In order to conciliate the Jewish Christians, who would otherwise have caused trouble, which would have weakened Timothy's position and his work as a preacher of the gospel, Paul took Timothy and circumcised him.

6. Circumcised:

Paul was willing to agree to this being done, on account of the fact that Timothy's mother was a Jewess. It was therefore quite a different case from that of Titus, where Paul refused to allow circumcision to be performed (Acts 15:2)--Titus being, unlike Timothy, a Gentile by birth.

See TITUS .

The other act which was performed for Timothy's benefit, before he set out with Paul, was that he was ordained by the presbytery or local council of presbyters in Derbe and Lystra.

7. His Ordination:

Showing the importance which Paul assigned to this act of ordination, he refers to it in a letter to Timothy written many years afterward: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery" (1 Tim 4:14). In this ordination Paul himself took part, for he writes, "I put thee in remembrance, that thou stir up the gift of God, which is in thee through the laying on of my hands" (2 Tim 1:6).

"2 Tim 1:6 should be viewed in the light of 1 Tim 4:14. Probably it was prophetic voices (through prophecy; compare 1 Tim 1:18, `according to the prophecies which went before in regard to thee') which suggested the choice of Timothy as assistant of Paul and Silvanus, and his consecration to this work with prayer and the laying on of hands (compare Acts 13:2 f). The laying on of hands by the presbyters (1 Tim 4:14), and that by Paul (2 Tim 1:6), are not mutually exclusive, especially since the former is mentioned merely as an accompanying circumstance of his endowment with special grace, the latter as the efficient cause of this endowment. The churches in the neighborhood of Timothy's home, according to Acts 14:23, had been furnished with a body of presbyters soon after their founding" (Zahn, Introduction to the New Testament, II, 23).

8. Accompanies Paul:

Thus, prepared for the work, Timothy went forth with Paul on the apostle's 2nd missionary journey. We find Timothy with him at Berea (Acts 17:14), having evidently accompanied him to all places visited by him up to that point, namely, Phrygia, the region of Galatia, Mysia, Troas, Neapoils, Philippi, Amphipolis, Apollonia, Thessalonica and Berea. Paul next went--and went alone, on account of the persecution at Berea--to Athens (Acts 17:15); and from that city he sent a message to Silas and Timothy at Berea, that they should come to him at Athens with all speed. They quickly came to him there, and were immediately sent on an errand to the church in Thessalonica; "When we could no longer forbear, we thought it good to be left behind at Athens alone; and sent Timothy, our brother, and minister of God, and our fellow-labourer in the gospel of Christ, to establish you, and to comfort you concerning your faith: that no man should be moved by these afflictions" (1 Thess 3:1,2,3 the King James Version). Timothy and Silas discharged this duty and returned to the apostle, bringing him tidings of the faith of the Christians in Thessalonica, of their love and of their kind remembrance of Paul, and of their ardent desire to see him; and Paul was comforted (1 Thess 3:5,6,7).

9. At Corinth:

Paul had left Athens before Silas and Timothy were able to rejoin him. He had proceeded to Corinth, and it was while the apostle was in that city, that "when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ" (Acts 18:5). Timothy evidently remained with Paul during the year and six months of his residence in Corinth, and also throughout this missionary journey to its end. From Corinth Paul wrote the Epistle to the Romans, and he sent them a salutation from Timothy, "Timothy my fellow-worker saluteth you" (Rom 16:21).

10. Salutations:

In connection with this salutation from Timothy, it should be noticed that it was Paul's custom to associate with his own name that of one or more of his companions, in the opening salutations in the Epistles. Timothy's name occurs in 2 Cor 1:1; Phil 1:1; Col 1:1; Philem 1:1. It is also found, along with that of Silvanus, in 1 Thess 1:1 and 2 Thess 1:1.

11. At Ephesus:

On Paul's 3rd missionary journey, Timothy again accompanied him, though he is not mentioned until Ephesus was reached. This journey involved much traveling, much work and much time. At Ephesus alone more than two years were spent. And when Paul's residence there was drawing to a close, he laid his plans to go to Jerusalem, after passing en route through Macedonia and Achaia. Accordingly he sent on before him "into Macedonia two of them that ministered unto him, Timothy and Erastus" (Acts 19:22).

12. To Corinth Again:

From Ephesus Paul wrote the First Epistle to the Corinthians (1 Cor 16:8), and in it he mentioned (1 Cor 16:10) that Timothy was then traveling to Corinth, apparently a prolongation of the journey into Macedonia. After commending him to a kind reception from the Corinthians, Paul proceeded to say that Timothy was to return to him from Corinth; that is, Timothy was to bring with him a report on the state of matters in the Corinthian church.

13. In Greece:

Soon thereafter the riot in Ephesus occurred; and when it was over, Paul left Ephesus and went to Macedonia and Greece. In Macedonia he was rejoined by Timothy, whose name is associated with his own, in the opening salutation of the Second Epistle, which he now wrote to Corinth. Timothy accompanied him into Greece, where they abode three months.

14. In Jerusalem:

From Greece the apostle once more set his face toward Jerusalem, Timothy and others accompanying him (Acts 20:4). "We that were of Paul's company" (Acts 21:8 the King James Version), as Luke terms the friends who now traveled with Paul--and Timothy was one of them--touched at Troas and a number of other places, and eventually reached Jerusalem, where Paul was apprehended. This of course terminated, for the time, his apostolic journeys, but not the cooperation of his friends, or of Timothy among them.

15. In Rome:

The details of the manner in which Timothy was now employed are not recorded, until he is found once more with Paul--during his 1st imprisonment in Rome. But, from that point onward, there are many notices of how he was occupied in the apostle's service. He is mentioned in three of the Epistles written by Paul at this time, namely, in Col 1:1, and Philem 1:1, in both of which his designation is "Timothy our brother," and in Phil 1:1, "Paul and Timothy, servants of Christ Jesus." In Phil 2:19, there is the interesting notice that, at a time when Paul's hope was that he would soon be liberated from his imprisonment, he trusted that he would be able to send Timothy to visit the church at Philippi:

16. To Visit Philippi:

"I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will care truly for your state. .... But ye know the proof of him, that, as a child serveth a father, so he served with me in furtherance of the gospel. Him therefore I hope to send forthwith."

17. Appointed to Ephesus:

Paul's hope was realized: he was set free; and once again Timothy was his companion in travel. Perhaps it was in Philippi that they rejoined each other, for not only had Paul expressed his intention of sending Timothy there, but he had also said that he hoped himself to visit the Philippian church (Phil 1:26; 2:24). From this point onward it is difficult, perhaps impossible, to trace the course of Paul's journeys, but he tells us that he had left Timothy as his delegate or representative in Ephesus (1 Tim 1:3); and soon thereafter he wrote the First Epistle to Timothy, in which he gave full instructions in regard to the manner in which he should conduct the affairs of the Ephesian church, until Paul himself should again revisit Ephesus: "These things write I unto thee, hoping to come unto thee shortly" (1 Tim 3:14).

18. His Position in Ephesus:

"The position which Timothy occupied in Ephesus, as it is described in 1 Timothy, cannot without doing the greatest violence to history be called that of a bishop, for the office of bishop existed only where the one bishop, superior to the presbytery, represented the highest expression of the common church life. The office was for life, and confined to the local church. This was particularly the case in Asia Minor, where, although as early as the time of Revelation and the time of Ignatius, bishoprics were numerous and closely adjacent, the office always retained its local character. On the other hand, Timothy's position at the head of the churches of Asia was due to the position which he occupied as Paul's helper in missionary work. It was his part in the apostolic calling, as this calling involved the oversight of existing churches. Timothy was acting as a temporary representative of Paul in his apostolic capacity at Ephesus, as he had done earlier in Corinth, and in Thessalonica and Philippi (1 Cor 4:17; 1 Thess 3:2 f; Phil 2:19-23). His relation was not closer to one church than to the other churches of the province; its rise and disappearance did not affect at all the organization of the local congregations" (Zahn, Introduction to the New Testament, II, 34).

19. Paul Summons Him to Rome:

From the Second Epistle still further detail can be gathered. Paul was a second time imprisoned, and feeling that on this occasion his trial would be followed by an adverse judgment and by death, he wrote from Rome to Timothy at Ephesus, affectionately requesting him to come to him: "Give diligence to come shortly unto me" (2 Tim 4:9). The fact that at that time, when no Christian friend was with Paul except Luke (2 Tim 4:11), it was to Timothy he turned for sympathy and aid, closing with the request that his own son in the faith should come to him, to be with him in his last hours, shows how true and tender was the affection which bound them together. Whether Timothy was able to reach Rome, so as to be with Paul before his execution, is unknown.

20. Mention in Hebrews 13:

One other notice of him occurs in Heb 13:23: "Know ye that our brother Timothy hath been set at liberty; with whom, if he come shortly, I will see you." As the author of the Epistle to the Hebrews is not Paul, it is problematical what the meaning of these words really is, except that Timothy had been imprisoned and--unlike what took place in Paul's case--he had escaped death trod had been set free.

21. His Character:

Nothing further is known of him. Of all Paul's friends, with the exception, perhaps, of Luke, Paul's beloved friend, Timothy was regarded by him with the tenderest affection; he was his dearly loved son, faithful and true. Various defects have been alleged to exist in Timothy's character. These defects are inferred from the directions and instructions addressed to him by Paul in the Pastoral Epistles, buy these inferences may be wrong, and it is a mistake to exaggerate them in view of his unbroken and unswerving loyalty and of the long and faithful service rendered by him to Paul, "as a child serveth a father" (Phil 2:22).

John Rutherfurd


TIMOTHY, EPISTLES TO

See PASTORAL EPISTLES .


TIN

tin (bedhil): Tin is mentioned with brass, iron and lead in Nu 31:22; Ezek 22:18,20. Ezekiel mentions tin along with silver, iron and lead as being imported into Tyre from Tarshish (see METALS ). The tin must have been brought in the form of ore and smelted in Syria. The writer has some slag dug from a deposit near Beirut which yielded nearly pure tin. It was probably the site of an ancient smelter's shop.

Alfred Ely Day


TIPHSAH

tif'-sa (tiphcach, "ford"; Thapsa):

(1) This marks the northern extremity of the dominions ruled by Solomon, Gaza being the limit on the South (1 Ki 4:24). It can hardly be other than Thapsacus, on the right bank of the Euphrates, before its waters join those of the Balik. The great caravan route between East and West crossed the river by the ford at this point. Here Cyrus the younger effected a somewhat perilous crossing (Xenophon, Anabasis i.4, 2). The ford was also used by Darius; but Alexander the Great, in his pursuit constructed two bridges for the transport of his army (Arrian iii.7). Under the Seleucids it was called Amphipolis. The site is probably occupied by the modern Qal`at Dibse, where there is a ford still used by the caravans. It is about 8 miles below Meskene, where the river makes a bend to the East.

(2) (Codex Vaticanus Thersa, Codex Alexandrinus Thaira): The inhabitants of this town, which was apparently not far from Tirzah, did not favor the regicide Menahem, refusing to open to him. In his wrath he massacred the Tiphsites with circumstances of horrible cruelty (2 Ki 15:16). Khirbet Tafsah, about 6 miles Southwest of Nablus, corresponds in name, but is probably too far from Tirzah.

W. Ewing


TIRAS

ti'-ras (tirac; Theiras, Lucian Thiras): A son of Japheth (Gen 10:2 (P); 1 Ch 1:5). Not mentioned elsewhere; this name was almost unanimously taken by the ancient commentators (so Josephus, Ant, I, vi, 1) to be the same as that of the Thracians (Thrakes); but the removal of the nominative ending -s does away with this surface resemblance. Tuch was the first to suggest the Tursenioi, a race of Pelasgian pirates, who left many traces of their ancient power in the islands and coasts of the Aegean, and who were doubtless identical with the Etruscans of Italy. This brilliant suggestion has since been confirmed by the discovery of the name Turusa among the seafaring peoples who invaded Egypt in the reign of Merenptah (W.M. Muller, AE, 356 ff). Tiras has also been regarded as the same as Tarshish.

Horace J. Wolf


TIRATHITES

ti'-rath-its (tir`athim; Codex Vaticanus and Codex Alexandrinus, Argathieim; Lucian, Tharathei: A family of scribes that dwelt at Jabez (1 Ch 2:55). The three families mentioned in this verse (Tirathites, Shimathites and Sucathites) are taken by Jerome to be three different classes of religious functionaries--singers, scribes, recorders ("canentes atque resonances et in tabernaculis commorantes"). The Targum takes the same view, save that the "Sucathites" are those "covered" with a spirit of prophecy. Bertheau sees the Tirathites as "gate-keepers" (Aramaic tera` = Heb] sha`ar). Keil holds the three names to be those of the descendants of unknown men named Tira, Shemei and Sucah. The passage seems too obscure to admit of interpretation.

Horace J. Wolf


TIRE, HEADTIRE

tir (2 Ki 9:30; Isa 3:20; Ezek 24:17,23; Judith 10:3; 16:8).

See DRESS , V.


TIRES, ROUND

tirz: Small ornaments in the shape of crescents (Isa 3:18 King James Version, Revised Version "crescents").

See ASTRONOMY , sec. I, 3; CRESCENTS.


TIRHAKAH

ter-ha'-ka, tir-ha'-ka (tirhaqah; Codex Vaticanus in 2 Kings Thara; elsewhere and in Codex Alexandrinus Tharaka; Josephus Tharsikes):

1. Name and Prenomen:

The king of Cush or Ethiopia (basileus Aithiopon), who opposed Sennacherib in Palestine (2 Ki 19:9; Isa 37:9). The name of this ruler of Egypt and his native realm appears in hieroglyphics as Taharqa, his prenomen being Nefer-atmu-Ra-chu, "Nefer-atmu-Ra protects." The Assyrian form of Tirhakah is Tarqu or Tarqu'u (inscriptions of Assur-bani-pal).

2. Origin and Length of Reign:

Tirhakah was one of the sons, and apparently the favorite, of Piankhy II. He left his mother, and the city Napata, at the age of 20; and when she followed him northward, she found him crowned as king of Egypt. As he died, after a reign of at least 26 years, in 667 BC, he must have mounted the throne about 693 BC.

3. A Chronological Difficulty

The engagement between Tirhakah's army and the Assyrians is regarded as having taken place in 701 BC. Petrie explains this date by supposing he acted at first for the reigning Pharaoh, his cousin Shabatoka, Tirhakah not having officially become Pharaoh until the former's death in 693 BC. There is a general opinion, however, that the Assyrian historians, like those of 2 King and Isaiah, have mingled two campaigns made by Sennacherib, one of them being after the accession of Tirhakah.

4. First Conflict with the Assyrians:

According to the Old Testament account, Sennacherib was besieging Libnah when Tirhakah's army appeared in Palestine. In Sennacherib's inscriptions, however, the battle with "the king(s) of Mucuru (Egypt) and the bowmen, chariots, and cavalry of Meruhha" (Meroe or Ethiopia), who had come to Hezekiah's help, took place in the neighborhood of Eltekeh. He claims to have captured the sons of the king (variant, "kings") of Egypt and the charioteers of the king of Meruhha, and then, having taken Eltekeh, Timna, and Ekron, he brought out Padi from Jerusalem, and resented him on the throne of Ekron. The name of Tirhakah does not occur in his account.

5. Struggles with Esar-haddon and Assur-bani-pal. His Death:

It would seem to have been Egypt's interference in Palestinian affairs which caused the Assyrian kings to desire the conquest of that distant country. According to the Babylonian Chronicle, the Assyrian army fought in Egypt in the 7th year of Esar-haddon (675 BC), and the country was then apparently quiet until 672 BC, when Esar-haddon marched thither, and after fighting three battles, entered Memphis. "The king" (Tirhakah) fled, but his sons and nephews were made prisoners. In the latter campaign (670 BC) Esar-haddon fell ill and died on the way out, so that the operations were, apparently, completed by his son, Assur-bani-pal (Osnap-par); On hearing of the Assyrian success at Kar-Baniti, Tirhakah, who was at Memphis, fled to Thebes. The 20 petty kings installed in Egypt by Esar-haddon were restored by Assur-bani-pal, but they feared the vengeance of Tirhakah after the Assyrian army had retired, and therefore made an agreement with him. On this news reaching the Assyrian king, he sent his army back to Egypt, and the petty rulers having been abolished, Necho king of Memphis and Sais was set on the throne, with his son, Nabu-sizbanni, as ruler in Athribes. On hearing of the success of the Assyrian armies, Tirhakah fled, and died in Cush (Ethiopia). He was suceeded by TanTamane (Identified with Tanut-Amon), son of Sabaco, whom the Assyrians defeated in the last expedition which they ever made to Egypt (see W. F. Petrie, History of Egypt, III, 294 ff).

T. G. Pinches


TIRHANA

tur'-ha-na, ter-ha'-na (tirchanah; Codex Vaticanus Tharam; Codex Alexandrinus Tharchna, Lucian Tharaana): A son of Caleb by his concubine, Maacah (1 Ch 2:48).


TIRIA

tir'-i-a, ti'-ri-a (tireya', Baer tirya'; Codex Vaticanus omits it; Codex Alexandrinus Theria; Lucian Ethria): A son of Jehallelel (1 Ch 4:16).


TIRSHATHA

ter-sha'-tha, tur'-sha-tha (tirshatha'; Hathersatha): A title which occurs 5 times in Ezra and Nehemiah (Ezr 2:63; Neh 7:65, the American Standard Revised Version and the English Revised Version margin "governor"). In Neh 8:9; 10:1, Nehemiah is called the tirshatha'. In Ezr 2:63; Neh 7:65,70, it is the title of Sheshbazzar, or Zerubbabel. As in Neh 12:26, Nehemiah is called a pechah, or governor, a title which in Ezr 5:14 is given to Sheshbazzar also, it has been supposed that pechah and tirshatha' were equivalent terms, the former being of Assyrio-Babylonian and the latter of Persian origin. According to Lagarde, it comes from the Bactrian antarekshatra, that is, "he who takes the place of the king." According to Meyer and Scheftelowitz it is a modified form of a hypothetical Old Persian word tarsata. According to Gesenius and Ewald, it is to be compared with the Persian torsh, "severe," "austere," i.e. "stern lord." It seems more probable that it is derived from the Babylonian root rashu, "to take possession of," from which we get the noun rashu, "creditor." In this case it may well have had the sense of a tax-collector. One of the principal duties of the Persian satrap, or governor, was to assess and collect the taxes (see Rawlinson's Persia, chapter viii). This would readily account for the fact that in Neh 7:70 the tirshatha' gave to the treasure to be used in the building of the temple a thousand drachms of gold, etc., and that in Ezr 1:8 Cyrus numbered the vessels of the house of the Lord unto Sheshbazzar. This derivation would connect it with the Aramaic rashya, "creditor," and the New Hebrew rashuth, "highest power," "magistrate."

R. Dick Wilson


TIRZAH

tur'-za (tirtsah; Thersa):

(1) A royal city of the Canaanites, the king of which was slain by Joshua (12:24). It superseded Shechem as capital of the Northern Kingdom (1 Ki 14:17, etc.), and itself gave place in turn to Samaria. Here reigned Jeroboam, Nadab his son, Baasha, Elah and Zimri (1 Ki 15:21,33; 16:6,8,9,15). Baasha was buried in Tirzah. Here Elah was assassinated while "drinking himself drunk" in the house of his steward; here therefore probably he was buried. Zimri perished in the flames of his palace, rather than fall into Omri's hands. In Tirzah Menahem matured his rebellion against Shallum (2 Ki 15:14). The place is mentioned in Song 6:4 the King James Version, where the Shulammite is said to be "beautiful .... as Tirzah, comely as Jerusalem." The comparison may be due to the charm of its situation. The name may possibly be derived from ratsah, "to delight." Several identifications have been suggested. Buhl (Geographic des alten Palestina, 203) favors et-tireh, on the West of the plain of Makhneh, 4 miles South of Nablus, which he identifies with the Tira-thana of Josephus. He quotes Neubauer to the effect that the later Jews said Tir`an or Tar`ita instead of Tirzah, as weakening the claim of Telluzah, which others (e.g. Robinson, BR, III, 302) incline to. It is a partly ruined village with no spring, but with ancient cisterns, on a hill about 4 miles East of North from Nablus. This was evidently the place intended by Brocardius--Thersa, about 3 miles East of Samaria (Descriptio, VII). A third claimant is Teiasir, a fortress at the point where the road from Abel-meholah joins that from Shechem to Bethshan, fully 11 miles Northeast of Nablus. It is impossible to decide with certainty. The heavy "T" in Telluzah is a difficulty. Teiasir is perhaps too far from Shechem. Buhl's case for identification with eT-Tireh is subject to the same difficulty as Telluzah.

(2) One of the five daughters of Zelophehad (Nu 26:33; 27:1; 36:11; Josh 17:3).

W. Ewing


TISHBITE

tish'-bit.

See ELIJAH ; Expostory Times,XII , 383.


TISHRI; TISRI

tish'-re, tiz'-re: The 7th month of the Jewish ecclesiastical, and 1st of the civil, year (September-October). The same as Ethanim.

See CALENDAR .


TITANS

ti'-tanz: In Judith 16:7, "Neither did the sons of the Titans (huioi Titanon) smite him." The name of an aboriginal Canaanitish race of reputed giants who inhabited Palestine before the Hebrews, and so used in the sense of "giants" in general. See REPHAIM . In 2 Sam 5:18,22, the "valley of Rephaim" is translated by the Septuagint as "the valley of the Titans."


TITHE

tith (ma`aser; dekate): The custom of giving a 10th part of the products of the land and of the spoils of war to priests and kings (1 Macc 10:31; 11:35; 1 Sam 8:15,17) was a very ancient one among most nations. That the Jews had this custom long before the institution of the Mosaic Law is shown by Gen 14:17-20 (compare Heb 7:4) and Gen 28:22. Many critics hold that these two passages are late and only reflect the later practice of the nation; but the payment of tithes is so ancient and deeply rooted in the history of the human race that it seems much simpler and more natural to believe that among the Jews the practice was in existence long before the time of Moses.

In the Pentateuch we find legislation as to tithes in three places. (1) According to Lev 27:30-33, a tithe had to be given of the seed of the land, i.e. of the crops, of the fruit of the tree, e.g. oil and wine, and of the herd or the flock (compare Dt 14:22,23; 2 Ch 31:5,6). As the herds and flocks passed out to pasture they were counted (compare Jer 33:13; Ezek 20:37), and every 10th animal that came out was reckoned holy to the Lord. The owner was not allowed to search among them to find whether they were bad or good, nor could he change any of them; if he did, both the one chosen and the one for which it was changed were holy. Tithes of the herds and flocks could not be redeemed for money, but tithes of the seed of the land and of fruit could be, but a 5th part of the value of the tithe had to be added. (2) In Nu 18:21-32 it is laid down that the tithe must be paid to the Levites. (It should be noted that according to Heb 7:5, `they that are of the sons of Levi, who receive the office of the priesthood .... take tithes of the people.' Westcott's explanation is that the priests, who received from the Levites a tithe of the tithe, thus symbolically received the whole tithe. In the time of the second temple the priests did actually receive the tithes. In the Talmud (Yebhamoth 86a et passim) it is said that this alteration from the Mosaic Law was caused by the sin of the Levites, who were not eager to return to Jerusalem, but had to be persuaded to do so by Ezra (Ezr 8:15).) The Levites were to receive the tithes offered by Israel to Yahweh, because they had no other inheritance, and in return for their service of the tabernacle (Nu 18:21,24). The tithe was to consist of corn of the threshing-floor and the fullness of the wine press (Nu 18:27), which coincides with seed of the land and fruit of the trees in Lev 27. The Levites, who stood in the same relation to the priests as the people did to themselves, were to offer from this their inheritance a heave offering, a tithe of a tithe, to the priests (compare Neh 10:39), and for this tithey were to choose of the best part of what they received. (3) In Dt 12:5,6,11,18 (compare Am 4:4) it is said that the tithe is to be brought "unto the place which Yahweh your God shall choose out of all your tribes, to put his name there," i.e. to Jerusalem; and in Dt 12:7,12,18, that the tithe should be used there as a sacred meal by the offerer and his household, including the Levite within his gates. Nothing is said here about tithing cattle, only grain, wine and oil being mentioned (compare Neh 10:36-38; 13:5,12). In Dt 14:22-29 it is laid down that if the way was too long to carry the tithe to Jerusalem it could be exchanged for money, and the money taken there instead, where it was to be spent in anything the owner chose; and whatever was bought was to be eaten by him and his household and the Levites at Jerusalem. In the third year the tithe was to be reserved and eaten at home by the Levite, the stranger, the fatherless and the widow. In Dt 26:12-15 it is laid down that in the 3rd year, after this feast had been given, the landowner should go up himself before the Lord his God, i.e. to Jerusalem, and ask God's blessing on his deed. (According to the Mishna, CoTah 9 10; Ma`aser Sheni 5 65, the high priest Johanan abolished this custom.) In this passage this 3rd year is called "the year of tithing."

There is thus an obvious apparent discrepancy between the legislation in Leviticus and Deuteronomy. It is harmonized in Jewish tradition, not only theoretically but in practice, by considering the tithes as three different tithes, which are named the First Tithe, the Second Tithe, and the Poor Tithe, which is called also the Third Tithe (Pe'ah, Ma`aseroth, Ma`ser Sheni, Dema'i, Ro'sh ha-shanah; compare Tobit 1:7,8; Ant,IV , iv, 3; viii, 8; viii, 22). According to this explanation, after the tithe (the First Tithe) was given to the Levites (of which they had to give the tithe to the priests), a Second Tithe of the remaining nine-tenths had to be set apart and consumed in Jerusalem. Those who lived far from Jerusalem could change this Second Tithe into money with the addition of a 5th part of its value. Only food, drink or ointment could be bought for the money (Ma`aser Sheni 2 1; compare Dt 14:26). The tithe of cattle belonged to the Second Tithe, and was to be used for the feast in Jerusalem (Zebhachim 5 8). In the 3rd year the Second Tithe was to be given entirely to the Levites and the poor. But according to Josephus (Ant., IV, viii, 22) the "Poor Tithe" was actually a third one. The priests and the Levites, if landowners, were also obliged to give the Poor Tithe (Pe'ah 1 6).

The explanation given by many critics, that the discrepancy between Deuteronomy and Leviticus is due to the fact that these are different layers of legislation, and that the Levitical tithe is a post-exilian creation of the Priestly Code, is not wholly satisfactory, for the following reasons: (1) The allusion in Dt 18:1,2 seems to refer to the Levitical tithe. (2) There is no relation between the law of Nu 18 and post-exilian conditions, when the priests were numerous and the Levites a handful. (3) A community so poor and disaffected as that of Ezra's time would have refused to submit to a new and oppressive tithe burden. (4) The division into priests and Levites cannot have been of the recent origin that is alleged.

See LEVITES .

W. R. Smith and others suggest that the tithe is simply a later form of the first-fruits, but this is difficult to accept, since the first-fruits were given to the priest, while the tithes were not. The whole subject is involved in considerable obscurity, which with our present information cannot easily be cleared away.

The Talmudic law of tithing extends the Mosaic Law, with most burdensome minuteness, even to the smallest products of the soil. Of these, according to some, not only the seeds, but, in certain cases, even the leaves and stalks had to be tithed (Ma`aseroth 4 5), "mint, anise, and cummin" (Dema'i 11 1; compare Mt 23:23; Lk 11:42). The general principle was that "everything that is eaten, that is watched over, and that grows out of the earth" must be tithed (Ma`aseroth 1 1).

Considering the many taxes, religious and secular, that the Jews had to pay, especially in post-exilian times, we cannot but admire the liberality and resourcefulness of the Jewish people. Only in the years just after the return from exile do we hear that the taxes were only partially paid (Neh 13:10; compare Mal 1:7 ff; and for pre-exilian times compare 2 Ch 31:4 ff). In later times such cases seldom occur (Sotah 48a), which is the more surprising since the priests, who benefited so much by these laws of the scribes, were the adversaries of the latter.

Paul Levertoff


TITLE

ti'-t'-l: Jn 19:19,20 for titlos.

The following arrangement of the title on the cross has been suggested: See Geikie, Life and Words of Christ, chapter lxiii, note e; Seymour, The Cross in Tradition, History and Art (New York, 1898), pp. 115, 116,136, 138.

In 2 Ki 23:17, the King James Version has "title" for tsiyyun. The word is connected with tsawah, "to command," and King James Version seems to have understood tsiyyun as "that giving directions," "sign-posts" (compare Ezek 39:15). The word, however, means "grave-stone," "monument."

See SUPERSCRIPTION .


TITTLE

tit'-'-l (keraia (Westcott-Hort, kerea), from keras, "a horn"): A small stroke or mark, specif. on a letter to denote accent, or as a diacritical mark; used only in Mt 5:18 and Lk 16:17. In the first passage it is used in connection with iota, or jot, i.e. the very smallest thing, and in both it refers to the minutiae of the Law. It is well known that the scribes paid the greatest attention to such marks attached to the letters in the Hebrew Scriptures, the Massoretic Text of which abounds in them.

See JOT ;YODH .


TITUS

ti'-tus (Titos (2 Cor 2:13; 7:6,13 ff; 8:6,16,23; 12:18; Ga1:2:1,3; 2 Tim 4:10; Tit 1:4)):

1. One of Paul's Converts:

A Greek Christian, one of Paul's intimate friends, his companion in some of his apostolic journeys, and one of his assistants in Christian work. His name does not occur in the Acts; and, elsewhere in the New Testament, it is found only in 2 Corinthians, Galatians, 2 Timothy and Titus. As Paul calls him "my true child after a common faith" (Tit 1:4), it is probable that he was one of the apostle's converts.

2. Paul Refuses to Have Him Circumcised:

The first notice of Titus is in Acts 15:2, where we read that after the conclusion of Paul's 1st missionary journey, when he had returned to Antioch, a discussion arose in the church there, in regard to the question whether it was necessary that Gentile Christians should be circumcised and should keep the Jewish Law. It was decided that Paul and Barnabas, "and certain other of them," should go up to Jerusalem to the apostles and elders about this question. The "certain other of them" includes Titus, for in Gal 2:3 it is recorded that Titus was then with Paul. The Judaistic party in the church at Jerusalem desired to have Titus circumcised, but Paul gave no subjection to these persons and to their wishes, "no, not for an hour; that the truth of the gospel might continue with you" (Gal 2:5). The matter in dispute was decided as recorded in Acts 15:13-29. The decision was in favor of the free promulgation of the gospel, as preached by Paul, and unrestricted by Jewish ordinances. Paul's action therefore in regard to Titus was justified. In fact Titus was a representative or test case.

It is difficult and perhaps impossible to give the true reason why Titus is not mentioned by name in the Acts, but he is certainly referred to in 15:2.

3. Sent to Corinth:

There is no further notice of Titus for some years afterward, when he is again mentioned in 2 Corinthians. In this Epistle his name occurs 8 times. From the notices in this Epistle it appears that Titus had been sent by Paul, along with an unnamed "brother," to Corinth as the apostle's delegate to the church there (2 Cor 12:18). His chief business was evidently to deal with the cases of immorality which had occurred there. His mission was largely successful, so that he was able to return to Paul with joy, because his spirit was refreshed by the Corinthians (2 Cor 7:13). His inward affection was largely drawn out to them, and "he remembereth the obedience of you all, how with fear and trembling ye received him" (2 Cor 7:15). At Corinth Titus seems also to have assisted in organizing the weekly collections for the poor saints in Jerusalem. See 1 Cor 16:1,2 compared with 2 Cor 8:6: "We exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also."

After the departure of Titus from Corinth, difficulty had again arisen in the church there, and Titus seems to have been sent by Paul a second time to that city, as the apostle's messenger, carrying a letter from him--referred to in 2 Cor 2:3 ff; 7:8 ff.

4. Paul Goes to Meet Him:

The state of the Corinthian church had been causing much anxiety to Paul, so much so that when he had come to Troas to preach Christ's gospel, and a door was opened to him of the Lord, he found no rest in his spirit, because he found not Titus, his brother; so he left Troas, and went thence into Macedonia, in order to meet Titus the sooner, so as to ascertain from him how matters stood in Corinth. In Macedonia accordingly the apostle met Titus, who brought good news regarding the Corinthians. In the unrest and fightings and fears which the troubles at Corinth had caused Paul to experience, his spirit was refreshed when Titus reached him. "He that comforteth the lowly, even God, comforted us by the coming of Titus .... while he told us your longing, your mourning, your zeal for me; so that I rejoiced yet more" (2 Cor 7:6,7).

Paul now wrote to the Corinthians again--our Second Epistle to the Corinthians--and dispatched it to its destination by the hand of Titus, into whose heart `God had put the same earnest care for them' (2 Cor 8:16-18). Titus was also again entrusted with the work of overseeing the weekly collection in the Corinthian church (2 Cor 8:10,24).

5. Travels with Paul to Crete:

There is now a long interval in the history of Titus, for nothing further is recorded of him till we come to the Pastoral Epistles. From Paul's Epistle to him these details are gathered: On Paul's liberation at the conclusion of his first Roman imprisonment he made a number of missionary journeys, and Titus went with him, as his companion and assistant, on one of these--to the island of Crete. From Crete, Paul proceeded onward but he left Titus to "set in order the things that were wanting, and appoint elders in every city" (Tit 1:5) . Paul reminds him of the character of the people of Crete, and gives him various instructions for his guidance; charges him to maintain sound doctrine, and advises him how to deal with the various classes of persons met with in his pastoral capacity.

6. Paul Sends for Him:

Titus is informed that Artemas or Tychicus will be sent to Crete so that he will be free to leave the island and to rejoin the apostle at Nicopolis, where he has determined to winter. Such were Paul's plans; whether they were carried out is unknown. But this at least is certain, that Titus did rejoin Paul, if not at Nicopolis, then at some other spot; and he was with him in Rome on the occasion of his 2nd imprisonment there, for he is mentioned once again (2 Tim 4:10) as having gone to Dalmatia, evidently on an evangelistic errand, as the apostle was in the habit of sending his trusted friends to do such work, when he himself was no longer able to do this, owing to his imprisonment. "Paul regarded as his own the work done from centers where he labored, by helpers associated with him, considering the churches thus organized as under his jurisdiction. This throws light upon the statement in 2 Tim 4:10, that Titus at that time had gone to Dalmatia, and a certain Crescens to Gaul. There is no indication that they, like Demas, had deserted the apostle and sought safety for themselves, or that, like Tychicus, they had been sent by the apostle upon some special errand. In either case it would be a question why they went to these particular countries, with which, so far as we know, Paul, up to this time, had never had anything to do. The probability is that Titus, who had long been associated with Paul (Gal 2:3), who, as his commissioner, had executed difficult offices in Corinth (2 Cor 7-9), and who, not very long before 2 Timothy was written, had completed some missionary work in Crete that had been begun by others, had gone as a missionary and as Paul's representative and helper to Dalmatia. .... If by this means, beginnings of church organizations had been made .... in Spain by Paul himself, in Gaul by Crescens, in Dalmatia by Titus, then, in reality, the missionary map had been very much changed since Paul's first defense" (Zahn, Introduction to the New Testament. II, 11).

7. His Character:

Titus was one of Paul's very dear and trusted friends; and the fact that he was chosen by the apostle to act as his delegate to Corinth, to transact difficult and delicate work in the church there, and that he did this oftener than once, and did it thoroughly and successfully, shows that Titus was not merely a good but a most capable man, tactful and resourceful and skillful in the handling of men and of affairs. "Whether any inquire about Titus, he is my partner and fellow-worker to you-ward" (2 Cor 8:23).

John Rutherfurd


TITUS JUSTUS

tish'-us jus'-tus.

See JUSTUS , (2);TITUS JUSTUS .


TITUS MANIUS

See MANIUS .


TITUS, EPISTLE TO

See PASTORAL EPISTLES .

TITUS or TITIUS JUSTUS

(Titos or Titios Ioustos (Acts 18:7)): Titus or Titius--for the manuscripts vary in regard to the spelling--was the prenomen of a certain Corinthian, a Jewish proselyte (sebomenos ton Theon). See PROSELYTE ). His name seems also to indicate that he was a Roman by birth. He is altogether a different person from Titus, Paul's assistant and companion in some of his journeys, to whom also the Epistle to Titus is addressed.

Titus or Titius Justus was not the "host of Paul at Corinth" (HDB, article "Justus," p. 511), for Luke has already narrated that, when Paul came to Corinth, "he abode with" Aquila and Priscilla (Acts 18:3). What is said of Titius Justus is that when the Jews in Corinth opposed themselves to Paul and blasphemed when he testified that Jesus was the Christ, then Paul ceased to preach the gospel in the Jewish synagogue as he had formerly done, and "he departed thence, and went into the house of a certain man named Titus Justus, one that worshipped God, whose house joined hard to the synagogue" (Acts 18:7).

"Titius Justus was evidently a Roman or a Latin, one of the coloni of the colony Corinth. Like the centurion Cornelius, he had been attracted to the synagogue. His citizenship would afford Paul an opening to the more educated class of the Corinthian population" (Ramsay, Paul the Traveler and the Rom Citizen, 256).

Paul's residence in Corinth continued for a year and a half, followed without a break by another period indicated in the words, he "tarried after this yet many days" (Acts 18:11,18), and during the whole of this time he evidently used the house of Titius Justus, for the purposes both of preaching the gospel and of gathering the church together for Christian worship and instruction, "teaching the word of God among them" (Acts 18:11).

Titius Justus, therefore, must have been a wealthy man, since he possessed a house in which there was an apartment sufficiently large to be used for both of these purposes; and he himself must have been a most enthusiastic member of the church, when in a period of protracted difficulty and persecution, he welcomed Paul to his house, that he might use it as the meeting-place of the church in Corinth.

See JUSTUS , (2).

John Rutherfurd


TIZITE

ti'-zit (ha-titsi; Codex Vaticanus ho Ieasei; Codex Alexandrinus ho Thosaei; Lucian Athosi): A gentilic attached to the name "Joha" (1 Ch 11:45), one of the soldiers of David; the origin is totally unknown.



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