Time – Tirshatha

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 Kings 20:9; Isaiah 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 (Genesis 1:1–31). 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 (Judges 7:19). This division is referred to in various passages of the Old Testament, but nowhere with indication of definite limits (see Psalms 90:4; Psalms 119:148; Jeremiah 51:12; Habakkuk 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 (Matthew 28:1). The same usage is implied in the Old Testament (Leviticus 23:15; Leviticus 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 (Luke 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 Exodus 23:16; Exodus 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 (Leviticus 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 Samuel 11:1; 1 Kings 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 Kings 6:1) and the Captivity (Ezekiel 33:21; Ezekiel 40:1) and the Earthquake (Amos 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

(Daniel 12:7; compare 7:25; Revelation 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 (Genesis 36:12). But in Genesis 36:22 and 1 Chronicles 1:39 Timna is the sister of Lotan, and in Genesis 36:40 and 1 Chronicles 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 Genesis 36:12 is a later insertion in P.

Timnah

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

(1) A town in the southern part of the hill country of Judah (Joshua 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 Genesis 38:12,Genesis 38:13,Genesis 38:14.

(2) A town on the northern border of Judah (Joshua 15:10), lying between Beth-shemesh and Ekron. It is probably the same Timnah as Judah visited (Genesis 38:12–14), and certainly the scene of Samson's adventures (Judges 14:1 f); his "father-in-law" is called a "Timnite" (Judges 15:6). At this time the place is clearly Philistine (Judges 14:1), though in Joshua 19:43 it is reckoned to Dan. Being on the frontier, it probably changed hands several times. In 2 Chronicles 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 (Genesis 36:12,Genesis 36:22,Genesis 36:40; 1 Chronicles 1:39,1 Chronicles 1:51). 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 Judges 2:9. The name in Joshua 19:50; Joshua 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 (Joshua 19:50; Joshua 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 Genesis 38:12 the King James Version, placing it in the mountain in the tribe of Da (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 (Judges 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; Acts 18:5; Acts 19:22; Acts 20:4; Romans 16:21; 1 Corinthians 4:17; 1 Corinthians 16:10; 2 Corinthians 1:1,2 Corinthians 1:19; Philippians 1:1; Philippians 2:19; Colossians 1:1; 1 Thessalonians 1:1; 1 Thessalonians 3:2,1 Thessalonians 3:6; 2 Thessalonians 1:1; 1 Timothy 1:2,1 Timothy 1:18; 1 Timothy 6:20; 2 Timothy 1:2; Philemon 1:1; Hebrews 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 Corinthians 4:17); and in 1 Timothy 1:2 he writes to "Timothy my true child in faith"; and in 2 Timothy 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 Timothy 3:10,2 Timothy 3:11 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,Acts 16:3). 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 Timothy 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 Timothy 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 Timothy 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 Timothy 1:6).

"2 Timothy 1:6 should be viewed in the light of 1 Timothy 4:14. Probably it was prophetic voices (through prophecy; compare 1 Timothy 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 Timothy 4:14), and that by Paul (2 Timothy 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 Thessalonians 3:1,1 Thessalonians 3:2,1 Thessalonians 3:3 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 Thessalonians 3:5,1 Thessalonians 3:6,1 Thessalonians 3:7).

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" (Romans 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 Corinthians 1:1; Philippians 1:1; Colossians 1:1; Philemon 1:1. It is also found, along with that of Silvanus, in 1 Thessalonians 1:1 and 2 Thessalonians 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 Corinthians 16:8), and in it he mentioned (1 Corinthians 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 Colossians 1:1, and Philemon 1:1, in both of which his designation is "Timothy our brother," and in Philippians 1:1, "Paul and Timothy, servants of Christ Jesus." In Philippians 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 (Philippians 1:26; Philippians 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 Timothy 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 Timothy 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 Corinthians 4:17; 1 Thessalonians 3:2 Philippians 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 Timothy 4:9). The fact that at that time, when no Christian friend was with Paul except Luke (2 Timothy 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 Hebrews 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" (Philippians 2:22).

John Rutherfurd

Timothy, Epistles To

See PASTORAL EPISTLES.

Tin

tin (bedhil): Tin is mentioned with brass, iron and lead in Numbers 31:22; Ezekiel 22:18,Ezekiel 22:20. 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 Kings 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 Kings 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 (Genesis 10:2 (P); 1 Chronicles 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 Chronicles 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 Kings 9:30; Isaiah 3:20; Ezekiel 24:17,Ezekiel 24:23; Judith 10:3; 16:8).

See DRESS, V.

Tires, Round

tirz: Small ornaments in the shape of crescents (Isaiah 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 Kings 19:9; Isaiah 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 Chronicles 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 Chronicles 4:16).

Tirshatha

ter-sha'-tha, tur'-sha-tha (tirshatha'; Hathersatha): A title which occurs 5 times in Ezra and Nehemiah (Ezra 2:63; Nehemiah 7:65, the American Standard Revised Version and the English Revised Version margin "governor"). In Nehemiah 8:9; Nehemiah 10:1, Nehemiah is called the tirshatha'. In Ezra 2:63; Nehemiah 7:65,Nehemiah 7:70, it is the title of Sheshbazzar, or Zerubbabel. As in Nehemiah 12:26, Nehemiah is called a pechah, or governor, a title which in Ezra 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 Nehemiah 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 Ezra 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