Thrasaeus – Timbrel

Thrasaeus

thra-se'-us (Codex Alexandrinus Swete and Fritzsche Thrasaios; Codex Venetus Tharsiou; Codex Venetus(a) Tharseou; Conjecture of Dr. Hort Tharsea; the King James Version, Thraseas): The father of APOLLONIUS (which see) (2 Macc 3:5). the Revised Version margin gives "Or `Thrasca.'" The Greek text is probably corrupt. Perhaps the true reading is "Apollonius of Tarsus".

Three

(shalosh; treis).

See NUMBER.

Three Children, Song Of The

See SONG OF THE THREE CHILDREN.

Threescore

thre'-skor.

See NUMBER.

Threshing

thresh'-ing (dush; aloao): Dush means literally, "to trample out." In Jeremiah 51:33, darakh, is used of threshing. Fitches and cummin were beaten off with a rod. The distinction between beating and threshing is made in Isaiah 28:27. Gideon, in order to avoid being seen by the Midianites, beat out his wheat in a wine press instead of threshing it on the threshing-floor (Judges 6:11). For a general description of the threshing operations see AGRICULTURE.

Figurative: "Thou shalt thresh the mountains," i.e. thou wilt overcome great difficulties (Isaiah 41:15). Babylon's destruction was foretold poetically in the language of the threshing-floor (Isaiah 21:10; Jeremiah 51:33; Daniel 2:35); Zion's foes would be gathered as sheaves on the threshing-floor (Micah 4:12,Micah 4:13; compare 2 Kings 13:7; Amos 1:3; Habakkuk 3:12); threshing unto the vintage, i.e. throughout the summer, indicated an extra abundant yield (Leviticus 26:5).

James A. Patch

Threshing-Floor

thresh'-ing-flor (goren; halon; 'iddar, occurs in Daniel 2:35): The location and method of making threshing-floors have already been described under AGRICULTURE. These floors have come into prominence because of the Biblical events which occurred on or near them. Joseph with his kinsmen and Egyptian followers halted for seven days at the threshing-floor of Atad to lament the death of Jacob (Genesis 50:10). Probably there was a group of floors furnishing a convenient spot for a caravan to stop. Travelers today welcome the sight of a threshing-floor at their halting-place. The hard, level spot is a much preferable to the surrounding stony fields for their tents.

David built an altar on Ornan's (Araunah's) threshing-floor (2 Samuel 24:18–24; 1 Chronicles 21:18–27), which later became the site of the Temple (2 Chronicles 3:1). David probably chose this place for his altar because it was on an elevation, and the ground was already level and prepared by rolling. Uzzah died near the threshing-floor of Nacon for touching the ark (2 Samuel 6:6). Ru reveals herself to Boaz on his threshing-floor (Ruth 3:6–9).

Threshing-floors are in danger of being robbed (1 Samuel 23:1). For this reason, someone always sleeps on the floor until the grain is removed (Ruth 3:7). In Syria, at the threshing season, it is customary for the family to move out to the vicinity of the threshing-floor. A booth is constructed for shade; the mother prepares the meals and takes her turn with the father and children at riding on the sledge.

The instruments of the threshing-floor referred to in 2 Samuel 24:22 were probably:

(1) the wooden drag or sledge, charuts or moragh, Arabic lauch eddiras;

(2) the fan (fork), mizreh, Arabic midra, for separating straw from wheat;

(3) shovel, meghraphah, Arabic mirfashat, for tossing the wheat into the air in winnowing;

(4) broom, maT'aTe', for sweeping the floor between threshing and for collecting the wheat after winnowing;

(5) goad, malmedh, Arabic messas;

(6) the yoke, `ol, Arabic tauk;

(7) sieve, kebharah, Arabic gharbal;

(8) dung catcher, Arabic milkat.

Threshold

thresh'-old.

See HOUSE, II, 1, (7).

Throne

thron. (kicce', a "seat" in 2 Kings 4:10; a "royal seat" in Jonah 3:6; thronos): Usually the symbol of kingly power and dignity. Solomon's throne was noted for its splendor and magnificence (1 Kings 10:18–20; compare 2 Chronicles 9:17–19). It symbolizes:

(1) The exalted position of earthly kings, rulers, judges, etc., their majesty and power (of kings: Genesis 41:40; 1 Kings 2:19; Job 36:7, etc.; denoting governing or judicial power: 2 Samuel 14:9; Nehemiah 3:7; Psalms 122:5, etc.; often equivalent to kingdom or reign: 1 Samuel 2:8; 1 Kings 1:37,1 Kings 1:47, etc.; in this connection we note the expressions: "a man on the throne of Israel," 1 Kings 2:4, etc.; "to sit upon a throne" 1 Kings 1:13,1 Kings 1:17, etc.; Jeremiah 13:13, etc.; "to set a person on a throne," 2 Kings 10:3; "the throne of Israel," 1 Kings 8:20, etc.; "the throne of David" 2 Samuel 3:10, etc.; of Solomon, 2 Samuel 7:13, etc.; of Joash, 2 Chronicles 23:20, etc.). In Jeremiah 17:12 it is equivalent to "temple" ("A glorious throne .... is the place of our sanctuary"); it symbolizes the power of the Gentiles being hostile to the people of Yahweh (Psalms 94:20), and is used metaphorically in Isaiah 22:23 ("He (i.e. Eliakim) shall be for a throne of glory to his father's house").

(2) The majesty and power of Yahweh as the true king of Israel; He "is enthroned above the cherubim" (1 Samuel 4:4 the Revised Version margin; compare 2 Samuel 6:2; 2 Kings 19:15; Solomon's throne is really Yahweh's throne (1 Chronicles 29:23), and there shall come a time when Jerusalem shall be called "the throne of Yahweh" (Jeremiah 3:17) and the enemies of Yahweh shall be judged by him ("I will set my throne in Elam," Jeremiah 49:38). According to Ezekiel 43:7, the Lord said of the future temple: "This is the place of my throne."

(3) The rule of the promised theocratic king (the Messiah), its everlasting glory and righteousness. He, too, is Yahweh's representative, inasmuch as He "shall rule upon his throne" (Zechariah 6:13). Thus, the permanence of the throne of David is warranted (Isaiah 9:7); eternal peace (1 Kings 2:33), loving-kindness and justice (Isaiah 16:5) characterize his reign. The New Testament points to Jesus as this promised king (Luke 1:32; compare Acts 2:30; Hebrews 12:2); Christ Himself refers to His future state of glory (Matthew 25:31) and guarantees His faithful disciples a similar distinction (Matthew 19:28; compare Luke 22:30; Revelation 20:4).

(4) The matchless glory, the transcendent power and absolute sovereignty of God (and Christ); Micaiah "saw Yahweh sitting on his throne," etc. (1 Kings 22:19; compare 2 Chronicles 18:18); Isaiah and Ezekiel had similar visions (Isaiah 6:1; Ezekiel 1:26); compare also Daniel 7:9 and Revelation 4:2 (and often); in trying to depict the incomparable greatness of the King of kings, the Bible tells us that His throne is in heaven (Psalms 11:4, etc.) and, moreover, that heaven itself is His throne (Isaiah 66:1; Matthew 5:34, etc.); His reign is founded on righteousness and justice (Psalms 89:14; compare 97:2) and of eternal duration (Psalms 45:6; compare Hebrews 1:8; Lamentations 5:19); He acts justly and kindly (Psalms 9:4 and Psalms 89:14); He defends His glory (Jeremiah 14:21); He manifests His holiness (Psalms 47:8) and His grace (Hebrews 4:16), and yet His dealings with us are not always fully understood by us (Job 26:9).

(5) Heavenly kingdoms or rulers (angels: Colossians 1:16).

See KING, KINGDOM.

William Baur

Thrum

thrum: In Isaiah 38:12 the Revised Version (British and American) reads "He will cut me off from the loom," margin "thrum." "Thrum" is a technical term of weavers, denoting the threads of the warp hanging down in a loom, suiting dallah, "that which hangs down" (Song of Songs 7:5, "hair"). A misinterpretation of "hanging down" is responsible for the King James' "pining sickness."

Thummim

thum'-im. See URIM AND THUMMIM.

Thunder

thun'-der (ra`am (1 Samuel 2:10; Job 26:14; Job 39:19; Job 40:9; Psalms 77:18; Psalms 81:7; Psalms 104:7; Isaiah 29:6), qol, "a voice" (Exodus 9:23; 1 Samuel 7:10; 1 Samuel 12:17; Job 28:26; Job 38:25)): Thunder is the noise resulting from the lightning discharge. It is very common in the winter storms of Syria and Palestine and occurs in the extra-season storms. Thunder accompanied the storm of hail in Egypt at the time of the plagues: "The Lord sent thunder and hail" (Exodus 9:23).

Lightning and thunder are indications of the power of Yahweh and His might. "The thunder of his power who can understand?" (Job 26:14); "The God of glory thundereth" (Psalms 29:3). Yahweh also confused the Philistines with thunder (1 Samuel 7:10), and His foes were "visited of Yahweh of hosts with thunder" (Isaiah 29:6). Thunder was regarded as the voice of Yahweh: "God thundereth with the voice of his excellency" (Job 37:4), and God spoke to Jesus in the thunder (bronte, John 12:29).

See also LIGHTNING.

Alfred H. Joy

Thyatira

thi-a-ti'-ra (Thuateira): Thyatira was a wealthy town in the northern part of Lydia of the Roman province of Asia, on the river Lycus. It stood so near to the borders of Mysia, that some of the early writers have regarded it as belonging to that country. Its early history is not well known, for until it was refounded by Seleucus Nicator (301-281 BC) it was a small, insignificant town. It stood on none of the Greek trade routes, but upon the lesser road between Pergamos and Sardis, and derived its wealth from the Lycus valley in which it rapidly became a commercial center, but never a metropolis. The name "Thyatira" means "the castle of Thya." Other names which it has borne are Pelopia and Semiramis. Before the time of Nicator the place was regarded as a holy city, for there stood the temple of the ancient Lydian sun-god, Tyrimnos; about it games were held in his honor. Upon the early coins of Thyatira this Asiatic god is represented as a horseman, bearing a double-headed battle-ax, similar to those represented on the sculptures of the Hittites. A goddess associated with him was Boreatene, a deity of less importance. Another temple at Thyatira was dedicated to Sambethe, and at this shrine was a prophetess, by some supposed to represent the Jezebel of Revelation 2:20, who uttered the sayings which this deity would impart to the worshippers.

Thyatira was specially noted for the trade guilds which were probably more completely organized there than in any other ancient city. Every artisan belonged to a guild, and every guild, which was an incorporated organization, possessed property in its own name, made contracts for great constructions, and wielded a wide influence. Powerful among them was the guild of coppersmiths; another was the guild of the dyers, who, it is believed, made use of the madder-root instead of shell-fish for making the purple dyestuffs. A member of this guild seems to have been Lydia of Thyatira, who, according to Acts 16:14, sold her dyes in Philippi. The color obtained by the use of this dye is now called Turkish red. The guilds were closely connected with the Asiatic religion of the place. Pagan feasts, with which immoral practices were associated, were held, and therefore the nature of the guilds was such that they were opposed to Christianity. According to Acts 19:10, Paul may have preached there while he was living at Ephesus, but this is uncertain; yet Christianity reached there at an early time. It was taught by many of the early church that no Christian might belong to one of the guilds, and thus the greatest opposition to Christianity was presented.

Thyatira is now represented by the modern town of Ak-Hissar on a branch line of the Manisa-Soma Railroad, and on the old Ro road 9 hours from Sardis. Ak-Hissar is Turkish for "white castle," and near the modern town may be seen the ruins of the castle from which the name was derived. The village is of considerable size; most of the houses are of mud, but several of the buildings erected by Caracalla are still standing, yet none of them are perfect. In the higher part of the town are the ruins of one of the pagan temples, and in the walls of the houses are broken columns and sarcophagi and inscribed stones. The population of 20,000 is largely Greek and Armenian, yet a few Jews live among them. Before the town is a large marsh, fever-laden, and especially unhealthful in the summer time, formed by the Lycus, which the Turks now call Geurdeuk Chai. The chief modern industry is rug-making.

E. J. Banks

Thyine, Wood

thi'-in (xulon thuinon): An aromatic wood described as sold in "Babylon" (Revelation 18:12, the King James Version margin "sweet wood"). It is the wood of the thya (thuia) tree, probably identical with Thuia articulata an evergreen tree growing in North Africa, resembling the cypress, which in Roman times was employed for making valuable furniture.

Tiberias

ti-be'-ri-as ([Tiberias], John 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" (John 6:1; John 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 (Luke 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 (Luke 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 (Mark 12:14 and parallel's; John 19:12,John 19:15). 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 Chronicles 18:8). In 2 Samuel 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 Genesis 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 Kings 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 Kings 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 Genesis 14:1,Genesis 14:9 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 Genesis 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 Genesis 14:1–24. 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 Genesis 14:1–24, 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 Kings 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 Kings 15:29). This invasion is described by the Chronicler (1 Chronicles 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 Kings 16:5). The siege was unsuccessful. Ahaz called in the aid of Tiglath-pileser, sacrificing his independence to get rid of the invaders (2 Kings 16:7,2 Kings 16:8). 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 Kings 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 Chronicles 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" (Genesis 2:14 margin), called the Great River (Daniel 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" (Genesis 2:14 margin), called the Great River (Daniel 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 Kings 22:14) (Codex Vaticanus Thekkouau; Codex Alexandrinus Thekkoue; Lucian Thekoue), called in 2 Chronicles 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 (Ezra 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" Ezekiel 4:1; keramos, "potter's clay," "a tile," Luke 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 Chronicles 4:20).

Timaeus

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

See BARTIMAEUS.

Timbrel

tim'-brel.

See MUSIC, III, 3, (1).