Traffic, Trafficker – Trench

Traffic, Trafficker

traf'-ik, traf'-ik-er (kena`-an, micchar, cachar, rekhullah):

(1) Kena`an = "Canaan," and, as the Canaanites were celebrated merchants, came to mean "merchant," and so "traffic" (see CANAAN). Ezekiel 17:4 refers to the great eagle who "cropped off the topmost of the young twigs (of cedar) thereof, and carried it unto a land of traffic; he set it in a city of merchants."

(2) Micchar means "trade," and so "traffic"; comes from a root meaning "to travel round," e.g. as a peddler. 1 Kings 10:15 reads: "Besides that which the traders brought, and the traffic of the merchants." This refers to the income of Solomon.

(3) Cachar means "to go about," "occupy with," "trade," "traffic," "merchant," and so the business of the moving merchant or peddler. Joseph said to his brothers: "So will I deliver you your brother, and ye shall traffic in the land" (Genesis 42:34). He evidently meant that they should have license to become, throughout Egypt, traveling traders.

(4) Rekhullah, from a root meaning "to travel for trading," and so a peddled traffic, as in spices, etc. Ezekiel speaks against the prince of Tyre: "By thy great wisdom and by thy traffic hast thou increased thy riches" (28:5); and against the king of Tyre: "in the unrighteousness of thy traffic," etc. (Ezekiel 28:18).

See MARKET; MERCHANDISE; SHIPS AND BOATS, II, 2, (2); TRADE.

William Edward Raffety

Tragacanth

trag'-a-kanth: For "spicery" in Genesis 37:25, the Revised Version margin gives "gum tragacanth or storax."

See SPICE; STORAX.

Train

tran (verb chanakh, "educate" (Proverbs 22:6), with adjective chanikh (Genesis 14:14)): In 1 Kings 10:2 the Queen of Sheba's "train," the noun is chayil, the usual word for "force," "army." But in Isaiah 6:1 the "train" (shul, "loose hanging garment") is that of God's robe (the Revised Version margin "skirts").

Train; Trained

tran, trand: The word is used in two places in both the King James Version and the Revised Version (British and American), namely, Genesis 14:14, where it means "drilled," "prepared for war," and Proverbs 22:6. "Train up a child" means more than to teach, and includes everything that pertains to the proper development of the child, especially in its moral and spiritual nature. In this broader sense also the Revised Version (British and American) substitutes "train" for the "teach" of the King James Version in Titus 2:4 (sophronizo).

Trance

trans (ekstasis): The condition expressed by this word is a mental state in which the person affected is partially or wholly unconscious of objective sensations, but intensely alive to subjective impressions which, however they may be originated, are felt as if they were revelations from without. They may take the form of visual or auditory sensations or else of impressions of taste, smell, heat or cold, and sometimes these conditions precede epileptic seizures constituting what is named the aura epileptica. The word occurs 5 times in the King James Version, twice in the story of Balaam (Numbers 24:4,Numbers 24:16), twice in the history of Peter (Acts 10:10; Acts 11:5), and once in that of Paul (Acts 22:17). In the Balaam story the word is of the nature of a gloss rather than a translation, as the Hebrew naphal means simply "to fall down" and is translated accordingly in the Revised Version (British and American). Here Septuagint has en hupno, "in sleep" (see SLEEP, DEEP). In Peter's vision on the housetop at Joppa he saw the sail (othone) descending from heaven, and heard a voice. Paul's trance was also one of both sight and sound. The vision on the Damascus road (Acts 9:3–9) and that recorded in 2 Corinthians 12:2–4 were also cases of trance, as were the prophetic ecstasies of Saul, Daniel and Elisha, and the condition of John in which he says that he was "in the Spirit" (Revelation 1:10).

The border line between trance and dream is indefinite: the former occurs while one is, in a sense, awake; the latter takes place in the passage from sleep to wakefulness. The dream as well as the vision were supposed of old to be channels of revelation (Job 33:15). In Shakespearean English, "trance" means a dream (Taming of the Shrew, I, i, 182), or simply a bewilderment (Lucrece, 1595).

In the phenomena of hypnotic suggestion, sometimes affecting a number of persons simultaneously we have conditions closely allied to trance, and doubtless some of the well-authenticated phantom appearances are similar subjective projections from the mind affecting the visual and auditory centers of the brain.

Alex. Macalister

Transfiguration

(1) About midway of His active ministry Jesus, accompanied by Peter, James and John, withdrew to a high mountain apart (probably Mt. Hermon; see next article) for prayer. While praying Jesus was "transfigured," "his face did shine as the sun," "and his garments became glistering, exceeding white, so as no fuller on earth can whiten them." It was night and it was cold. The disciples were drowsy and at first but dimly conscious of the wonder in progress before their eyes. From the brightness came the sound of voices. Jesus was talking with Moses and Elijah, the subject of the discourse, as the disciples probably learned later, being of the decease (exodus) which Jesus was about to accomplish at Jerusalem. As the disciples came to themselves, the figures of Moses and Elijah seemed to withdraw, whereupon Peter impetuously demanded tents to be set up for Jesus and His heavenly visitants that the stay might be prolonged and, if possible, made permanent. Just then a cloud swept over them, and out of the cloud a voice came, saying, "This is my beloved Son: hear ye him." In awe the disciples prostrated themselves and in silence waited. Suddenly, lifting up their eyes they saw no one, save Jesus only (Matthew 17:1–13; Mark 9:2–13; Luke 9:28–36).

Such is the simple record. What is its significance? The Scripture narrative offers no explanation, and indeed the event is afterward referred to only in the most general way by Peter (2 Peter 1:16–18) and, perhaps, by John (John 1:14). That it marked a crisis in the career of Jesus there can be no doubt. From this time He walked consciously under the shadow of the cross. A strict silence on the subject was enjoined upon the three witnesses of His transfiguration until after "the Son of man should have risen again from the dead." This means that, as not before, Jesus was made to realize the sacrificial character of His mission; was made to know for a certainty that death, soon and cruel, was to be His portion; was made to know also that His mission as the fulfillment of Law (Moses) and prophecy (Elijah) was not to be frustrated by death. In His heart now would sound forever the Father's approval, "This is my beloved Son, in whom I am well pleased." The scene, therefore, wrought out in Jesus a new fervor, a new boldness, a new confidence of ultimate victory which, as a source of holy joy, enabled Him to endure the cross and to despise the shame (Hebrews 12:2). In the disciples the scene must have wrought a new faith in the heavensent leadership of Jesus. In the dark days which were soon to come upon them the memory of the brightness of that unforgettable night would be a stay and strength. There might be opposition, but there could be no permanent defeat of one whose work was ratified by Moses, by Elijah, by God Himself. Indeed, was not the presence of Moses and Elijah a pledge of immortality for all? How in the face of such evidence, real to them, however it might be to others, could they ever again doubt the triumph of life and of Him who was the Lord of life? The abiding lesson of the Transfiguration is that of the reality of the unseen world, of its nearness to us, and of the comforting and inspiring fact that "spirit with spirit may meet."

The transfigured appearance of Jesus may have owed something to the moonlight on the snow and to the drowsiness of the disciples; but no one who has ever seen the face of a saint fresh from communion with God, as in the case of Moses (Exodus 34:29–35) and of Stephen (Acts 6:15), will have any difficulty in believing that the figure of Jesus was irradiated with a "light that never was on sea or land." See Comms. and Lives of Christ; also a suggestive treatment in Westcott's Introduction to the Study of the Gospels. (2) The transfiguration of Christians is accomplished by the renewing of the mind whereby, in utter abandonment to the will of God, the disciple displays the mind of Christ (Romans 12:2); and by that intimate fellowship with God, through which, as with unveiled face he beholds the glory of the Lord, he is "transformed into the same image from glory to glory, even as from the Lord the Spirit" (2 Corinthians 3:18).

Charles M. Stuart

Transfiguration, Mount Of

trans-fig-u-ra'-shun (referred to as the "holy mount" in 2 Peter 1:18): Records of the Transfiguration are found in Matthew 17:1 ff; Mark 9:2 ff; Luke 9:28 ff. From these narratives we gather that Jesus went with His disciples from Bethsaida to the neighborhood of Caesarea Philippi, where Peter's memorable confession was made. Some six or eight days later Jesus went up into a high mountain to pray, taking with Him Peter, James and John. There He was transfigured before them. Descending the next day, He healed a demoniac boy, and then passed through Galilee to Capernaum.

1. Not Olivet or Tabor:

It is quite evident that the tradition placing the scene on the Mount of Olives must be dismissed. Another tradition, dating from the 4th century, identifies the mountain with Tabor. In the article on TABOR, MOUNT, reasons are stated for rejecting this tradition. It was indeed possible in the time indicated to travel from Caesarea Philippi to Tabor; but there is nothing to show why this journey should have been undertaken; and, the mountain top being occupied by a town or village, a suitable spot could not easily have been found.

2. Mt. Hermon:

In recent years the opinion has become general that the scene must be placed somewhere on Mt. Hermon. It is near to Caesarea Philippi. It is the mountain paragraph excellence in that district (Luke 9:28). It was easily possible in the time to make the journey to Chasbeiyah and up the lofty steeps. The sacred associations of the mountain might lend it special attractions (Stanley, S and the Priestly Code (P), 399). This is supported by the transient comparison of the celestial splendor with the snow, where alone it could be seen in Palestine (ibid., 400).

It seems to have been forgotten that Mt. Hermon lay beyond the boundaries of Palestine, and that the district round its base was occupied by Gentiles (HJP, II, i, 133 f). The sacred associations of the mountain were entirely heathen, and could have lent it no fitness for the purpose of Jesus; hos chion, "as snow," in Mark 9:3, does not belong to the original text, and therefore lends no support to the identification. It was evidently in pursuance of His ordinary custom that Jesus "went up into the mountain to pray" (Luke 9:28). This is the only indication of His purpose. It is not suggested that His object was to be transfigured. "As he was praying," the glory came. There is no hint that He had crossed the border of Palestine; and it is not easy to see why in the circumstances He should have made this journey and toilsome ascent in heathen territory. Next morning as usual He went down again, and was met by a crowd that was plainly Jewish. The presence of "the scribes" is sufficient proof of this (Mark 9:14). Where was such a crowd to come from in this Gentile district? Matthew in effect says that the healing of the demoniac took place in Galilee (Matthew 17:22). The case against Mt. Hermon seems not less conclusive than that against Tabor.

3. Jebel Jermuk:

The present writer has ventured to suggest an identification which at least avoids the difficulties that beset the above (Expository Times, XVIII, 333 f). Among the mountains of Upper Galilee Jebel Jermuk is especially conspicuous, its shapely form rising full 4,000 ft. above the sea. It is the highest mountain in Palestine proper, and is quite fitly described as hupselon ("high"). It stands to the West over against the Safed uplands, separated from them by a spacious valley, in the bottom of which runs the tremendous gorge, Wady Leimun. It is by far the most striking feature in all the Galilean landscape. The summit commands a magnificent view, barred only to the Southwest by other mountains of the range. It rises from the midst of a district which then supported a large population of Jews, with such important Jewish centers as Kefr Bir`im, Gishcala, Meiron, etc., around its base. Remote and lonely as it is, the summit was just such a place as Jesus might have chosen for prayer. It was comparatively easy to reach, and might be comfortably climbed in the evening. Then on His descent next day the crowd might easily assemble from the country and the villages near by. How long our Lord stayed near Caesarea Philippi after the conversation recorded in Matthew 16:21 ff we do not know. From Banias to Gishcala, e.g. one could walk on foot without fatigue in a couple of days. If a little time were spent in the Jewish villages passed on the way, the six days, or Luke's "about eight days," are easily accounted for. From this place to Capernaum He would "pass through Galilee" (Mark 9:30).

W. Ewing

Transform

trans-form' (Romans 12:2; the Revised Version (British and American) 2 Corinthians 3:18 for metamorphoomai, and the King James Version 2 Corinthians 11:13,2 Corinthians 11:14,2 Corinthians 11:15 for metaschematizo, the Revised Version (British and American) "fashion"): The commentaries often explain the former word as connoting a change of nature, while the latter refers only to the appearance, but this distinction is probably fanciful.

Transgression

trans-gresh'-un: From "transgress," to pass over or beyond; to overpass, as any rule prescribed as the limit of duty; to break or violate, as a law, civil or moral; the act of transgressing; the violation of a law or known principle of rectitude; breach of command; offense; crime; sin. In the Old Testament pesha`, occurs 80 times, rendered in all versions by "transgression." Its meaning is "rebellion"; see REBELLION. The word "rebellion" differs from this word in that it may be in the heart, though no opportunity should be granted for its manifestation: "An evil man seeketh only rebellion" (Proverbs 17:11). Here the wise man contemplates an evil heart, looking for an excuse or opportunity to rebel.

The New Testament uses parabasis, "trespass": "The law .... was added because of transgressions" (Galatians 3:19); "Where there is no law, neither is there transgression" (Romans 4:15); "for the redemption of the transgressions that were under the first covenant" (Hebrews 9:15).

David Roberts Dungan

Translation

trans-la'-shun: The verb "translate" is found once in the Old Testament (2 Samuel 3:10 the King James Version, in the sense of "to transfer") and 3 times in the New Testament (Colossians 1:13, methistemi, where it means "to transfer"; twice in Hebrews 11:5, where it has the quasi-technical sense of removing one from the earthly to the heavenly state without the intervening experience of death).

The noun "translation" occurs only in Hebrews 11:5, metathesis, where it refers to the transition, the general nature of which has just been described in connection with the verb. With their customary reserve in regard to such matters, the Scriptures simply record the fact of Enoch's translation without commenting either upon the attendant circumstances, or upon the nature of the change involved in his experience. Doubtless what Paul says in 1 Corinthians 15:51,1 Corinthians 15:52 applied in the case of Enoch and also in that of Elijah (2 Kings 2:11).

W. M. McPheeters

Trap

(moqesh; thera, literally, "hunting," used metaphorically in Psalms and Romans as "trap"): Any of the methods for taking birds; see SNARE; NET; GIN, etc. It is probable that a trap was more particularly a hole in the ground covered with twigs, concealed by leaves and baited with food. Such devices were common in taking the largest animals and may have been used with birds also. Trap is mentioned frequently in connection with snare and in such manner as to indicate that they were different devices: "Know for a certainty that Yahweh your God will no more drive these nations from out of your sight; but they shall be a snare and a trap unto you" (Joshua 23:13). Another such reference will be found in Psalms 69:22:

"Let their table before them become a snare;

And when they are in peace, let it become a trap."

This is quoted in Romans 11:9: "Let their table be made a snare, and a trap,

And a stumbling block, and a recompense unto them."

An instance where a trap alone is referred to can be found in Jeremiah 5:26: "They set a trap, they catch men." Isaiah 42:22 uses this expression, "snared in holes." This might mean that a snare was placed in a hole, or that the hole was the snare to lure bird or animal to its death. The former proposition is sustained by Job, who says, "A noose is hid for him in the ground, and a trap for him in the way" (18:10). This translation appears as if it were reversed and should read, "A trap is hid for him in the ground and a noose in the way."

Gene Stratton-Porter

Travail

trav'-al (yaladh (Genesis 35:16, etc.), chul, chil (properly "writhe," Job 15:20, etc.); odin (classical odis) (Matthew 24:8, etc.), odino (Sirach 19:11, etc.; Galatians 4:19, etc.)): "Travail" and its derivatives are used in the primary sense of the labor of childbirth, descriptive of the actual cases of Rachel (Genesis 35:16), Tamar (Genesis 38:27), Ichabod's mother (1 Samuel 4:19), and the apocalyptic woman clothed with the sun (Revelation 12:2). In the majority of passages, however, "travail" is used figuratively, to express extreme and painful sorrow (9 times in Jeremiah), "as of a woman in travail." It is also employed in the sense of irksome and vexatious business (6 times in Ecclesiastes, where it is the rendering of the word `inyan). In the same book "travail" is used to express the toil of one's daily occupation (Ecclesiastes 4:4,6), where it is the translation of `amal. In three places (Exodus 18:8; Numbers 20:14; Lamentations 3:5) where the King James Version has "travel" the Revised Version (British and American) has changed it to "travail," as in these passages the word tela'ah refers to the sense of weariness and toil, rather than to the idea of journeying (in the King James Version the spellings "travel" and "travail" were used indiscriminately; compare Sirach 19:11; 31:5). The sorrows which are the fruits of wickedness are compared to the pain of travail in Job 15:20 (chul) and Psalms 7:14 (chabhal), the word used here meaning the torture or twisting pains of labor; see also the fanciful employment of "travail" in Sirach 19:11.

In the New Testament the travail of childbirth is used as the figure of the painful and anxious struggle against the evils of the world in the soul's efforts to attain the higher ideals of the Christian life (John 16:21 (tikto); Romans 8:22; Galatians 4:27); twice, however, it is the rendering of mochthos, the ordinary word for "toil," "hardship" or "distress" (1 Thessalonians 2:9; 2 Thessalonians 3:8).

See BIRTH; LABOR.

Alex. Macalister

Traveller

trav'-el-er: Judges 5:6 for halakh nethibhah, "goers on paths"; 2 Samuel 12:4 for helekh, literally, "a going"; Job 31:32 for 'arach, participle of a verb meaning "to wander"; Sirach 26:12; 42:3 for hodoiporos, "one making a way."

See WAYFARING MAN.

Tread

tred.

See WINE PRESS.

Treason

tre'-z'-n: The translation of qesher, in English Versions of the Bible 1 Kings 16:20; 2 Kings 11:14 parallel 2 Chronicles 23:13. Qesher (from qashar, "to bind") means "a conspiracy" (2 Samuel 15:12; 2 Kings 12:20, etc.), and the translation "treason" is due to the King James Versions' love of variety.

Treasure; Treasurer; Treasury

trezh'-ur, trezh'-ur-er, trezh'-ur-i (otsar, genaz, genez, ganzakh, chocen matmon, mickenah, mikhman, `athudh, saphan; gaza, thesauros):

I. In the Old Testament.

1. Treasure

The English word "treasure" has in the Old Testament at least five somewhat distinct meanings as expressed in the words: "treasure," genaz (Aramaic) or genez (Hebrew), usually meaning "the thing stored"; translated "treasures" in Ezra 6:1, but in 5:17 and 7:20 translated "treasure-house": "search made in the king's treasure-house." In Esther 3:9; Esther 4:7 the Hebrew form is translated "treasury," as is ganzakh in 1 Chronicles 28:11.

2. Storehouse:

"Storehouse," not the thing stored but the place of storage; 'otsar means depository, cellar, garner, armory, store or treasure-house. In several places it ought to be translated by some of these words. It is the most frequent word for treasure. the English Revised Version and the American Standard Revised Version both translate in some instances by other words, e.g. 1 Kings 7:51, "treasuries of the house of Yahweh," so also 2 Chronicles 5:1; "treasury" in Nehemiah 7:70,Nehemiah 7:71, "gave to the treasury a thousand darics of gold"; in Job 38:22, "treasuries of the snow" (compare Proverbs 8:21; Jeremiah 10:13; Jeremiah 51:16; Ezra 2:69).

3. Hidden Riches:

"Treasure" or something concealed. There are 3 Hebrew words with this meaning and all in the King James Version translated "treasure." (1) Matmon, which literally means "a secret storehouse" and so a secreted valuable, usually money buried, and so hidden riches of any kind, hid treasures: "treasure in your sacks" (Genesis 43:23); "dig for it more than for hid treasures" (Job 3:21); "search for her as for hid treasures" (Proverbs 2:4); "We have stores hidden in the field, of wheat," etc. (Jeremiah 41:8). (2) Mikhman, treasure as hidden, used only in Daniel 11:43: "have power over the treasures of gold and silver." (3) Saphan, meaning hidden treasure or valuables concealed: "hidden treasures of the sand" (Deuteronomy 33:19).

4. Strength:

Perhaps the strength of riches and so treasure, the Hebrew word being chocen, from a root meaning to hoard or lay up: "In the house of the righteous is much treasure" (Proverbs 15:6); "They take treasure and precious things" (Ezekiel 22:25).

5. Something Prepared:

"Something prepared," made ready, the Hebrew word being `athudh, meaning "prepared," "ready," therefore something of value and so treasure: "have robbed their treasures," fortifications or other things "made ready" (Isaiah 10:13).

In the Old Testament the Hebrew word most often translated "treasure" is 'otsar. It occurs in the sing. as follows: Deuteronomy 28:12; 1 Chronicles 29:8; Nehemiah 10:38; Psalms 17:14; Psalms 135:4; Proverbs 15:16; Proverbs 21:20; Ecclesiastes 2:8; Isaiah 33:6; Daniel 1:2; Hosea 13:15; in the pl.: Deuteronomy 32:34; 1 Kings 14:26; 1 Kings 15:18; 2 Kings 12:18; 2 Kings 14:14; 2 Kings 16:8; 2 Kings 18:15; 2 Kings 20:13,2 Kings 20:15; 2 Kings 24:13, etc.

The same word is in the King James Version translated "treasuries" in 1 Chronicles 9:26; 1 Chronicles 28:12; 2 Chronicles 32:27; Nehemiah 13:12,Nehemiah 13:13; Psalms 135:7; and "treasury" in Joshua 6:19,Joshua 6:24; Jeremiah 38:11.

II. In the New Testament.

1. Gaza:

There are two words translated "treasure": Gaza is of Persian origin, meaning "treasure." Found only once in Acts 8:27 concerning the Ethiopian "who was over all her (Queen Candace's) treasure." In the compound gazophulakion, "guarding of gaza," the same word appears and the compound is translated "treasury" in Mark 12:41,Mark 12:43 parallel Luke 21:1; John 8:20.

See TEMPLE; TREASURY (OF TEMPLE).

2. Thesauros:

The word thesauros means literally, a "deposit," so wealth and treasure. Evidently throughout the New Testament it has a twofold usage as describing

(1) material treasure, either money or other valuable material possession, and

(2) spiritual treasure, e.g. "like unto treasure hid in a field" (Matthew 13:44); "good treasure of the heart" (Matthew 12:35).

Other references to material treasure are Matthew 6:21; Matthew 13:52; Luke 12:21,Luke 12:34, etc. References to spiritual treasure are Matthew 19:21; Mark 10:21; Luke 6:45; Luke 12:33; Luke 18:22; plural Matthew 6:20; Colossians 2:3.

In Matthew 27:6 the word for "treasury" is korbanas; compare the Revised Version margin.

See CORBAN.

Treasurer

('atsar, gedhabhar, gizbar, cakhan; oikonomos):

(1) 'Atsar, meaning primarily "to store up," and hence, one who lays up in store, i.e. a "treasurer": "I made treasurers over the treasuries" (Nehemiah 13:13).

(2) Gedhabhar (Aramaic), used only in Daniel 3:2,Daniel 3:3: "treasurers," named with judges and counselors as recognized officials.

(3) Gizbar, used in Ezra 7:21 (Aramaic) and equivalent in Ezra 1:8 (Hebrew): "treasurers beyond the river" and "Mithredath the treasurer."

(4) Cakhan, primarily meaning "one who ministers to," and hence, a keeper of treasure, treasurer: "Get thee unto this treasurer" (Isaiah 22:15). Perhaps the idea of steward is here intended.

(5) Oikonomos, by the King James Version translated "chamberlain," more properly in the American Standard Revised Version translated "treasurer": "Erastus the treasurer of the city saluteth you" (Romans 16:23).

William Edward Raffety

Treasury, (Of Temple)

trezh'-ur-i ('otsar, usually; ganzakh, 1 Chronicles 28:11; gazophulakion, korbanas):

1. Origin of the Treasury:

The need of a "treasury" in connection with the house of Yahweh would early be felt for the reception of the offerings of the people, of tithes, and of the spoils of war dedicated to Yahweh. Already in Joshua 6:19,Joshua 6:24, therefore, we read of a "treasury of the house of Yahweh," into which "the silver and gold, and vessels of brass and iron," taken at Jericho, were brought. In the reign of David, and in his plans for the future temple, great prominence is given to the "treasuries." In 1 Chronicles 26:20 ff are given the names of those who were over "the treasures of the house of God," and over "the treasures of the dedicated things" ("the spoil won in battles," 26:27), the latter being applied "to repair the house of Yahweh."

2. The Solomonic Temple:

In David's plans for Solomon the "treasuries" (ganzakkim) are mentioned with the "porch," "the houses," the "upper rooms," the "inner chambers" of the Temple (1 Chronicles 28:11); and the same distinction is made of "the treasuries ('otsroth) of the house of God," and "the treasuries of the dedicated things" (1 Chronicles 28:12). In the accounts of the actual building of the Temple, "treasuries" are not mentioned, but subsequent notices give ample evidence of their existence. In the narratives of the repeated plunderings of the Temple (see TEMPLE), constant allusion is made to the carrying away of "the treasures of the house of Yahweh" and "the treasures of the king's house" or palace (1 Kings 14:26; 1 Kings 15:15,1 Kings 15:18; 2 Kings 12:18; 2 Kings 14:14; 2 Kings 16:8; 2 Kings 18:15; 2 Kings 24:13). In the episode of Jehoash's repair of the Temple (2 Kings 12:1–21; 2 Chronicles 24:1–27), we have a refreshing glimpse of the presence and uses of the treasury; but this brighter gleam is soon swallowed up again in darkness. Of the larger store-chambers we get a glance in Jeremiah, where we are told that "the house of the king" was "under the treasury" (38:11), i.e. on a lower level under the south wall.

3. The Second Temple:

The Book of Ne introduces us to treasury-chambers in the second temple--now used for the voluntary offerings (tithes) of the people--grain, and wine, and oil (Nehemiah 13:4 ff; compare Malachi 3:10). A certain Meshullam had repaired the city wall "over against his chamber" (Nehemiah 3:30), and he, with other Levites, kept "the watch at the storehouses of the gates" (Nehemiah 12:25). These gates were probably gates of exit on the southern side, as in the Herodian temple.

4. Herod's Temple in the New Testament:

In Herod's temple the name "treasury" was specially given to the "court of the women" (see TEMPLE, HEROD'S), where were 13 trumpet-shaped boxes for the reception of the offerings of the worshippers. It was here that Jesus saw the poor widow cast in her two mites (Mark 12:41; Luke 21:1–4), and the court is expressly named the "treasury" in John 8:20: "These words spake he in the treasury, as he taught in the temple." It is a legitimate deduction that this court was the ordinary scene of the Lord's ministry when teaching in the temple.

See also TREASURE, TREASURER, TREASURY.

W. Shaw Caldecott

Treaty

tre'-ti (berith, karath berith, "make a covenant," "league," "treaty"): Although the Israelites were forbidden to make treaties, or enter into covenant, with the Canaanites because of the risk thereby involved of religious apostasy and moral contamination (Exodus 23:32; Exodus 34:12; Deuteronomy 7:2; Judges 2:2), they were so situated in the midst of the nations that treaty relations of some sort with their neighbors were from time to time inevitable. After the rise of the monarchy, treaties were common. David and Solomon had friendly relations with Hiram, king of Tyre (1 Kings 5:15); Asa, to rid himself of the hostile approaches of Baasha, king of Israel, entered into a league with Ben-hadad of Syria, which the prophet Hanani denounced (2 Chronicles 16:1); Ahab entered into a similar compact with Ben-hadad's son and successor, and set him at liberty when he was his prisoner of war (1 Kings 20:34); and at a later time Jehoshaphat joined Ahab in an expedition against Ben-hadad II to Ramoth-gilead in which Ahab lost his life (1 Kings 22:1–53). Sometimes with Syria and neighboring states against the terrible Assyrian power, and sometimes with Egypt against Assyria or Babylon, the kings of Israel and Judah entered into treaty to resist their advances and to preserve their own independence (2 Kings 17:4; Hosea 7:11; Isaiah 30:1). Against such alliances the prophets raised their testimony (Isaiah 31:1; Jeremiah 27:3).

See also WAR, 9; ROME, V, 1.

T. Nicol

Tree

tre.

See BOTANY.

Tree Of Life

(`ets chayyim; xulon tes zoes): The expression "tree of life" occurs in four groups or connections: (1) in the story of the Garden of Eden, (2) in the Proverbs of the Wise Men, (3) in the apocryphal writings, and (4) in the Apocalypse of John.

1. The Tree of Life in the Garden of Eden:

The tree was in the midst of the Garden, and its fruit of such a nature as to produce physical immortality (Genesis 2:9; Genesis 3:22). After guiltily partaking of the tree of the knowledge of good and evil, and the sinful tendency having thus been implanted in their natures, the man and woman are driven forth from the Garden lest they should eat of the tree of life and live forever (Genesis 3:22). The idea seems to be that, if they should eat of it and become immortalized in their sinful condition, it would be an unspeakable calamity to them and their posterity. For sinful beings to live forever upon earth would be inconceivably disastrous, for the redemption and development of the race would be an impossibility in that condition. Earth would soon have been a hell with sin propagating itself forever. To prevent such a possibility they were driven forth, cherubim were placed at the entrance of the Garden, the flame of a sword revolving every way kept the way of the tree of life, and this prevented the possibility of man possessing a physical immortality. It is implied that they had not yet partaken of this tree and the opportunity is now forever gone. Immortality must be reached in some other way.

The interpretation of the story is a standing problem. Is it mythical, allegorical, or historical? Opinions vary from one of these extremes to the other with all degrees of difference between. In general, interpreters may be divided into three classes:

(1) Many regard the story as a myth, an ancient representation of what men then conceived early man to have been, but with no historical basis behind it. All rationalistic and modern critical scholars are practically agreed on this. Budde in his Urgeschichte says there was but one tree, that is the tree of the knowledge of good and evil, and the intimation of a tree of life is an interpolation. Barton has endeavored to show that the tree of life was really the date-palm, and the myth gathered around this tree because of its bisexual nature. He holds that man came to his self-realization through the sexual relation, and therefore the date-palm came to be regarded as the tree of life, and the tree of the knowledge of good and evil. But this difference came in later when the knowledge of its origin became obscured. He calls attention to the fact that the sacred palm is found in the sanctuary of Ea at Eridu. All such interpretations are too obviously based upon a materialistic evolution hypothesis.

(2) There are those who regard the entire story as literal: one tree would actually impart physical immortality, the other the knowledge of evil. But this involves endless difficulties also, requires tremendous differences between the laws of Nature then and now, vast differences in fruits, men and animals, and an equally vast difference in God's dealings with man.

(3) We prefer to regard it as a pictorial-spiritual story, the representing of great spiritual facts and religious history in the form of a picture. This is the usual Bible method. It was constantly employed by the prophets, and Jesus continually "pictured" great spiritual facts by means of material objects. Such were most of His parables. John's Apocalypse is also a series of pictures representing spiritual and moral history. So the tree of life is a picture of the glorious possibilities which lay before primitive man, and which might have been realized by him had not his sin and sinful condition prevented it. God's intervention was a great mercy to the human race. Immortality in sin is rendered impossible, and this has made possible an immortality through redemption; man at first is pictured as neither mortal nor immortal, but both are possible, as represented by the two trees. He sinned and became mortal, and then immortality was denied him. It has since been made possible in a much higher and more glorious way.

2. A Common Poetic Simile:

This picture was not lost to Israel. The "tree of life," became a common poetic simile to represent that which may be a source of great blessing. In the Book of Pr the conception deepens from a physical source of a mere physical immortality to a moral and spiritual source of a full life, mental moral and spiritual, which will potentially last forever. Life, long life, is here attributed to a certain possession or quality of mind and heart. Wisdom is a source and supply of life to man. This wisdom is essentially of a moral quality, and this moral force brings the whole man into right relations with the source of life. Hence, a man truly lives by reason of this relationship (Proverbs 3:18). The allusion in this verse is doubtless to Genesis 2:9; Genesis 3:22. An expression very similar is Proverbs 10:11, where the mouth of the righteous is declared to be a fountain of life. Good words are a power for good, and hence, produce good living. Proverbs 11:30 has a like thought: "The fruit of the righteous is a tree of life," i.e. the good life is a source of good in its influence on others. Proverbs 13:12 says: "Hope deferred maketh the heart sick; but when the desire cometh, it is a tree of life." The meaning seems to be that the gratification of good and lawful desires produces those pleasures and activities which make up life and its blessings. Proverbs 15:4 says: "A gentle tongue is a tree of life," i.e. its beneficent influences help others to a better life.

3. The Apocryphal Writings:

The apocryphal writings contain a few references to the tree of life, but use the phrase in a different sense from that in which it is used in the canonical books: "They shall have the tree of life for an ointment of sweet savour" (2 Esdras 2:12). Ecclesiasticus 1:20 has only an indirect reference to it. Ethiopic Enoch, in his picture of the Messianic age, uses his imagination very freely in describing it: "It has a fragrance beyond all fragrances; its leaves and bloom and wood wither not forever; its fruit is beautiful and resembles the date-palm" (24:4). Slavonic Enoch speaks thus: "In the midst there is the tree of life .... and this tree cannot be described for its excellence and sweet odor" (8:3). 2 Esdras describing the future says: "Unto you is paradise opened, the tree of life is planted" (8:52).

4. The Book of Revelation:

The Apocalypse of John refers to the tree of life in three places (Revelation 2:7; Revelation 22:2,Revelation 22:14). These are pictures of the glorious possibilities of life which await the redeemed soul. In Ezekiel's picture of the ideal state and the Messianic age, there flows from the sanctuary of God a life-giving river having trees upon its banks on either side, yielding fruit every month. The leaf of this tree would not wither, nor its fruit fail, because that which gave moisture to its roots flowed from the sanctuary. This fruit was for food and the leaves for medicine (Ezekiel 47:12). Very similar to this and probably an expansion of it is John's picture in Revelation: "To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God" (2:7). This means that all the possibilities of a complete and glorious life are open to the one that overcomes, and by overcoming is prepared to become immortal in a vastly higher sense than was possible to primitive man. In his picture of the few Jerusalem, the river of water of life has the tree of life on either side (22:2). Its leaf never fades and its monthly fruitage never fails. Food and medicine these are to be to the world, supplied freely to all that all may enjoy the highest possibilities of activity and blessedness which can come to those who are in right relationships with God and Jesus Christ. In 22:14 John pronounces a blessing on those who wash their robes, who lead the clean and pure Christ life, for they thereby have the right and privilege of entering into the gates of the City and partaking of the tree of life. This means not only immortal existence, but such relations with Jesus Christ and the church that each has unrestricted access to all that is good in the universe of God. The limit is his own limited capacity.

James Josiah Reeve

Trees, Goodly

See GOODLY TREES.

Trees, Shady

sha'-di.

See LOTUS TREES.

Trees, Thick

See THICK TREES.

Trench

trench, trensh.

See SIEGE, (5), (8).