whomsoever thou findest thy gods, let him not live. For Jacob knew not that Rachel had stolen them." (Gen. 31. 32.) Rabbi Eliezer says, that which cometh out of the mouth of a just man is as though it came out of the mouth of an angel. Wherefore Rachel travailed and died. In dying, she called her child Benoni; but Jacob called him Benjamin; the son of my right hand. of my right hand. Jacob's prophecy of Benjamin was, "Benjamin shall Benjamin shall ravin as a wolf: in the morning he shall devour the prey and in the night he shall divide the spoil:" which was literally fulfilled in Ehud the Benjamite, the second judge, who delivered Israel from the Moabites, (Judges 3,) and Saul the Benjamite, first king of Israel, a valiant warrior, but not equal to the lions of Judah. Benjamin in the Christian dispensation is the time of the Church. St. Paul, the chief Apostle, takes care to remind us that he was of the tribe of Benjamin, (Rom. 1. 11;) in his unconverted state, he "made havoc among the churches," (Acts 3. 8,) like the ravening wolf of Benjamin. St. Paul also reminds us, that he was as one born out of due time, (1 Cor. 15. 8,) which naturally recalls Benjamin, born in a severe travail. Benjamin, as the Christian Church succeeding the Jewish, shows out the significancy of the double name, it is first, a child of sorrow and martyrdom, then the child of God's right hand. In the literal sense, the double name was fulfilled in a double fortune to the tribe of Benjamin, which at one time was made desolate and nearly annihilated. (Judges 20.) Yet before the end of that age, it recovered so much, that Saul, the first king, was chosen from it, and became for a time the right hand of the tribes. In the close connexion, throughout the Jewish history, between Benjamin and Judah, the peculiar tribe of the Messiah, there is a beautiful type of the close fellowship between the Church and Christ. Moses says of Benjamin, (Deut. 33. 12,) “The beloved of the Lord shall dwell in safety by him; the Lord shall cover him all day long, and dwell between his shoulders;" which was literally fulfilled in the Temple being partly built within the lot of Benjamin, whose borders touched Judah's. Typically it has been fulfilled of the Christian Church, in which dwells Christ, the beloved of the Lord; and the Septuagint version shows it out more clearly, rendering "The Lord shall dwell in the bridechamber," marking Benjamin as the Church, allegorized in Scripture as the bride. Some of the foregoing prophecies of the tribes are considered by Christian commentators, as well as by Jews, as not having yet received their entire fulfilment, literally or spiritually, (especially the prophecies of Joseph,) such fulfilment awaiting the time when it shall please God to "set his hand the second time to recover the remnant of his people which shall be left; to assemble the outcasts of Israel (the lost and hidden ten tribes), and gather together the dispersed of Judah" (the scattered two tribes). (Isai. 11. 11,12.) From the time that the ten tribes, forming the kingdom of Israel, were carried away captives by the Assyrians, a mystery and a cloud have hung over their existence, which many able men have endeavoured to penetrate. Sir William Jones thought he discovered some of them among the Afghans, who call themselves Beni Israel, or sons of Israel, have Jewish countenances, and many Jewish customs. Buchanan found many traces of them in the East, especially in Bombay. Aaron Levi, who in Aaron Levi, who in 1644 travelled under the name of Montesinos, thought he discovered some of them in America and in the West Indies. Other writers have traced some of them into Ethiopia. But one of the most interesting late works on the subject is the Remnant Found, by Jacob Samuel, who has discovered a remnant of Jews located in Daghistan, on the Caspian Sea, who live entirely unmixed and unconfounded with neighbouring Gentiles, or modern Jews. They observe the Passover, and are the only Jews who at this day actually and fully sacrifice the Paschal lamb; they observe the feasts, but with some difference from the modern Jews; they know nothing of the later Jewish books or customs, and appear to have been separated at an early period from the Hebrew nation; they are ignorant of the Feast of Lights, which is not of earlier origin than the time of the Maccabees; they have none of the fasts, except that of the Day of Atonement; they observe the Sabbath without any of the superstitious practices of modern Jews; in fact, they are ignorant of the oral law; of the Scriptures they have only the Pentateuch, and part of Esther; in Deuteronomy they have not the last chapter, which was added after the time of Moses; and the blessing on Simeon, which is omitted in our copies, is found in theirs, joined to Reuben. (See SIMEON, supra.) Their MSS. are without pointing, or divisions of chapters or sentences. Their customs and creed prove them to be primitive Jews; their ignorance of the thirteen articles of faith current among the Jews in Europe, their nonobservance of Rabbinical ordinances, and their small quantity of Scripture, prove their early separation. They fully believe in their restoration to the Holy Land, the rebuilding of the Temple at Jerusalem, and the restoration of the sacrifices of the Law. M. TRIBULATION. See TRIAL. TRIBUNAL. See COUNCIL, Judge, &c. TRIBUTE. In all states the subject pays taxes or tribute to the sovereign power in return for the protection he receives in person and property. Hence the Hebrews under the Theocracy acknowledged the sovereign dominion of God by a tribute or capitation tax of half a shekel a head, which was paid yearly. (Exod. 30. 13.) more Vanquished nations were forced to pay tribute to their conquerors, and the severity with which this was frequently exacted, made such a badge of servitude onerous and galling than a mere pecuniary payment would have been. The Jews, after their subjugation by the Romans, submitted very reluctantly to the payment of tribute, and hence the Pharisees tempted Christ by the insidious question respecting the payment of tribute, (Matt. 22. 17;) had He declared it unlawful, they could have accused him of treason to the Romans, whilst, on the other hand, had he directly sanctioned the payment, he would have grievously offended the Jews, who were reluctant to acknowledge any sovereign but Jehovah. In the apostolic age, many Jews adopted the principles of Judas Gaulonitis, who taught that it was unlawful for the descendants of Abraham to pay tribute to any foreign power. On this account, the apostles Peter and Paul strenuously recommended to the Christian converts, submission and obedience to the ruling powers, together with a conscientious discharge of their duty in the payment of tribute and taxes. C. TRINITY. This term is not used in Scripture, but it was early introduced into the Christian church to express the union of three in one; the ineffable mystery of three persons, Father, Son, and Holy Spirit, in one Godhead. The term, which might more properly be tri-unity, corresponds with the trinitatis unitas of Tertullian, who employed it as more correct than the Greek term trias, and also less liable to be confounded with the mystic triads devised by the later Platonists. C. TRIUMPH. TRIUMPH. Almost all ancient nations celebrated success in war by a triumph, which generally included a gorgeous procession, a display of captives and spoils, and a solemn thanksgiving and sacrifice to the gods. Amongst the Egyptians, the triumph of a king returning from war was a grand solemnity celebrated with all the pomp which the wealth of the nation could command. (See PHARAOH.) The Hebrews, under the direction of inspired prophets, celebrated their victories by triumphal processions, the women and children dancing, accompanying their steps with various musical instruments, (see art. TABRET,) and singing hymns of triumph to Jehovah, the living and true God. The song of Moses at the Red Sea, which was sung by Miriam to the dulcet sound of the timbrel, and that of Deborah on the overthrow of Barak, are majestic examples of the triumphal hymns of the ancient Hebrews. Among the Greeks it does not appear that triumphs were accorded to victorious generals, but conquerors occasionally entered their native cities attended by their victorious soldiers bearing branches of palm. Such processions became very common under the successors of Alexander the Great, particularly the Seleucidæ of Syria, and the Ptolemies of Egypt, who are generally believed to have been the inventors of the toga palmata, or robe adorned with representations of palm-trees interwoven into its fabric. It is clearly to the GræcoSyrian form of triumph that the evangelical apostle St. John alludes in the Apocalypse, when he describes those who had overcome by the blood of the Lamb, standing "before the throne, clothed with robes, and palms in their hands." (Rev. 7. 9.) Next to the Egyptians, the Romans were chief amongst ancient nations in attributing importance to a triumph, and exerting themselves to bestow a gorgeous brilliancy upon the triumphal procession. The highest honour which could be bestowed on a citizen or magistrate was the triumph or solemn procession, in which a victorious general passed from the gate of the city to the Capitol. He set out from the Campus Martius, and proceeded along the Via Triumphalis, and from thence through the most public places of the city. The streets were strewed with flowers, and the altars smoked with incense. First went a numerous band of music, singing and playing triumphal songs; next were led the oxen to be sacrificed, having their horns gilt and their heads adorned with fillets and garlands; then followed the 1307 spoils taken from the enemy, carried in open wagons, or on a species of bier called feretrum, around which were displayed the golden crowns sent by allied and tributary states. The titles of the vanquished nations were inscribed on wooden frames; and images or representations of the conquered countries and cities were exhibited. The captive leaders followed in chains, with their children and attendants; after the captives came the lictors, having their fasces wreathed with laurel, followed by a great company of musicians and dancers, dressed like satyrs, and wearing crowns of gold; in the midst of whom was a pantomime, elothed in a female garb, whose business it was with his looks and gestures to insult the vanquished. A long train of persons followed, carrying perfumes; after whom came the general, dressed in purple, embroidered with gold, wearing a crown of laurel on his head, holding a branch of laurel in his right hand, and in his left an ivory sceptre with an eagle on the top, his face painted with vermillion, and a golden ball hanging from his neck on his breast. He stood upright in a gilded chariot adorned with ivory, drawn by four white horses, attended by his relations and a great crowd of citizens, all clothed in white. It was creditable to Roman morality that a public slave accompanied the conqueror in his chariot, to remind him of the vicissitudes of fortune, and to present to him, in the midst of all his glory, the remembrance of the varied changes and chances of mortality. The conqueror's children sometimes accompanied him, and sometimes rode in a second chariot, escorted by the lieutenants and military tribunes who had served in the war. The consuls, senators, and other magistrates followed the general's chariot on foot; and the whole procession was closed by the victorious army, drawn up in order, crowned with laurel, decorated with the gifts which they had received for their valour, and singing their own and their general's praises. The great Apostle of the Gentiles alludes to these. splendid triumphal scenes in his Epistle to the Ephesians, when he mentions the glorious ascension of his Redeemer into heaven: "When he ascended up on high he led captivity captive, and gave gifts unto men." (Eph. 4. 8.) Knowing the deep impression which such an allusion is calculated to make on the mind of a people familiarly acquainted with triumphal scenes, the Apostle returns to it in his Epistle to the Colossians, which was written about the same time: "Having spoiled principalities and powers, he made a show of them openly, triumphing over them in it." (Col. 2. 15.) After obtain- | and by his own strength, without the assistance of any ing a complete victory over all his enemies, he ascended creature, destroyed him that had the power of death, in splendour and triumph into his Father's presence, on that is, the devil. And as mighty princes were accusthe clouds of heaven, the chariots of the Most High, tomed to scatter largesses among the people with a thousands of holy angels attending in his train: he led liberal hand, and bestow great rewards upon their comthe devil and all his angels, together with sin, the panions in arms, when they returned in triumph, laden world, and death, as his spoils of war and captives in with the spoils of vanquished enemies, to their capital; chains, and exposed them to open contempt and shame so the Conqueror of death and hell, when he ascended in the view of all his angelic attendants, triumphing far above all heavens, and sat down in the midst of the like a glorious conqueror over them in virtue of his throne, shed forth the blessings of his grace and Holy cross, upon which he made complete satisfaction for sin, Spirit upon people of every tongue and every nation. W. TROAS. This city was built near where Troy | once stood, south-west of the strait of the Hellespont, on the coast of Mysia. St. Jerome asserts that it stood on the same ground as ancient Troy, but this is an error, for the new city was built four miles nearer to the shore than that which the Grecian heroes destroyed. In the time of Alexander the Great, New Troy was an inconsiderable village; but that conqueror, struck with the commercial capabilities of its position, caused it to be rebuilt by his general Lysimachus, and gave it the name of Troas Alexandria. When the Romans invaded Asia, Troas had lost the name of Alexandria, and had greatly declined from its former prosperity. Augustus Cæsar, to gratify the Roman citizens, who believed themselves descended from the Trojans, rebuilt Troas, and sent a colony to the city. A Christian church was established in this city by St. Paul, with the members of which St. Paul lived on very intimate terms. (Acts 15. 18; 20. 5,6; 1Tim. 4. 13.) The only remains of this city in the present day are some masses of shapeless ruins. C. TROGYLLIUM, the name of a promontory and town of Asia Minor, situated at the foot of Mount Mycale, between Ephesus and Miletus, and about five miles from the island of Samos. St. Paul, in his journeys, rested here one day; a Christian church having been established in the town at a very early period of the preaching of the Gospel. P. TRUMPETS. In addition to what has been already stated under the head Music, we may remark that the Egyptians appear to have been among the first who employed trumpets for military purposes; the instru ment which they used was straight, like the Roman tuba, and it was held in both hands when sounded. Among the Hebrews the trumpet was used on many occasions, religious, civil, and military. Its religious uses were to proclaim the return of the jubilee, the commencement and end of the Sabbath, and to give notice of the burnt-offerings and peace-offerings, newmoons, and other solemn festivals. Its civil uses were to give notice of the inauguration of magistrates, to proclaim the watches of the night, and to celebrate the foundation of cities or remarkable edifices; thus we are informed, that trumpets were used when the foundation of the second temple was laid. (Esdras 3. 10.) The sentinels on the watch-towers which studded the frontiers of Palestine were provided with trumpets, which they sounded on the approach of an enemy. (See TOWER.) Thus Joel, (2. 1,) Blow ye the trumpet in Zion, And sound an alarm in my holy mountain. The prophet Amos (3.6) compares the effects which the denunciation of divine vengeance should produce on the impenitent Jews to the alarm excited in a city by the warning note of the sentinel's trumpet: Shall a trumpet be blown in a city, And the people not be afraid? Trumpets were used by the heathens, and perhaps also by the Jews, at the destruction of cities. Thus the prophet Amos, (2. 2,) I will send a fire upon Moab, Which will destroy the palaces of Kirioth; With shouting, and the sound of the trumpet. TRUMPET This was regarded as a kind of religious act, the destruc-| tion of the city being looked upon as a sacrifice. Hence Mummius demolished Corinth to the sound of trumpets, and Alexander declared to his generals that the burning of Persepolis was a sacrifice to the manes of his ancestors. Homer makes mention of this custom in the following verses: As the loud trumpet's brazen mouth from far Hosts dropped their arms, and trembled as they heard. There was a festival instituted amongst the Jews called "the feast of trumpets," celebrated in the beginning of the civil year, in the month of Tisri, answering to our September. The day was kept solemn, all servile business was suspended, and particular offerings were vnjoined. "The Lord spake unto Moses, saying, Speak unto the children of Israel, saying, In the seventh (ecclesiastical) month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation; and ye shall do no servile work therein, but ye shall offer an offering made by fire unto the Lord." (Levit. 23. 23-26.) C. TUBAL. The fifth son of Japheth, who is commonly united with Meshech; whence it is thought that they peopled countries bordering on each other. Bochart is of opinion that they were the ancestors of the Muscovites or Russians, and the Tiberenians, but this genealogy is very questionable. W. TUBAL-CAIN. The son of Lamech by his wife Zillah, and one of the antediluvian patriarchs. Scripture calls him the father, that is, the inventor of the art of working in metals, whence some have concluded that he might be identified with the Vulcan of the pagans. W. TURPENTINE TREE. (Ecclus. 24. 16,) " As the turpentine tree I stretched out my branches, and my branches are the branches of honour and grace." This is the only text in our version of the Scriptures in Turpentine Tree. which this beautiful tree is mentioned directly. Here it is numbered up among the choicest of trees and shrubs, the cedar, the cypress, the palm, the olive, the vine, the cinnamon, the plane, and the rose. Its beauty alone might have obtained this distinction for it, but the precious liquid flowing from it, which is only inferior in value to balsam, rendered it still more deserving the place it holds in the passage where the son of Sirach speaks of it. In many passages in which our translators have read oak, the word should be terebinth, as well as where the general expressions thick shady trees are used. In Turkey and Turkey in Asia, the burial grounds of the Christians, particularly the Armenians, are planted with terebinth trees, the cypress being reserved for the Mohammedans. It is in one sense fitter than that graceful tree for the purpose, on account of its extraordinary longevity. The fruit of the terebinth is a green nut, and very like that of the real pistacia in flavour, but smaller and inferior. It is, however, much used in the Levant. between Jerusalem and Rama, and on the rocks about The terebinth grows freely at present on the road Mount Tabor; also at Jaffa, and probably throughout Mount Tabor; also at Jaffa, and probably throughout the greater part of Palestine. A. TURTLE, л tur, Tpvywv, trugon. It is evident that both the Hebrew and Greek names of the turtle dove are formed by onomatopoeia, and are imitative of its note or cry. Jeremiah (8. 7,) enumerates it among the migratory birds, and in this respect it differs from all the other species of the dove tribe, a fact observed by Aristotle, and many other naturalists, ancient and modern. The turtle-dove appeared in Palestine at the end of winter, and hence Solomon mentions this bird's return among the indications which herald the spring, in the following exquisite passage: "Lo, the winter is past, the rain is over and gone, the flowers appear on the earth, the time of the singing of birds is come, and the voice of the turtle is heard in the land." (Cant. 2. 11, 12.) C. TWELVE. This number was sacred among the Jews, probably because it was that of the tribes, or of the signs of the zodiac; it was symbolical of just proportion, beauty, and stability. It is sometimes used in an indefinite sense: thus Jeroboam's garment is said to have been rent into twelve pieces, (1Kings 11. 30,) and Elisha to have ploughed with twelve yoke of oxen, &c. C. TWO. This number is sometimes used in a symbolical sense; it typifies the connection between the magistracy and the ministry, in the persons of Moses and Aaron; the two systems of idolatry which were learned in Egyptian and Babylonian bondage; the Old and New Testaments; the Jewish and Christian dispensations; and amongst the early Fathers, the divine and human natures of Christ. Several of the early heretics endeavoured to introduce the Persian duality into the Christian system, and they therefore declared that the number two had a more mystic sanctity than any other. Traces of this delusion may be found so late as the ninth century of the Church. C. TYCHICUS. A disciple employed by St. Paul to carry his letters to several churches. He was of the province of Asia, and accompanied the Apostle in his journey from Corinth to Jerusalem. (Acts 20. 4.) He carried the epistle to the Colossians, that to the Ephesians, and the first to Timothy. St. Paul calls him his dear brother, a faithful minister of the Lord, and his companion in the service of God, (Col. 4. 7,8;) he also states that he had some intention of sending him into Crete, to preside there in the absence of Titus. (Titus 3.12.) It is thought, also, that he was sent to Ephesus while Timothy was at Rome, when he carried a letter to the Ephesians. According to the ecclesiastical historians of the Greek church, he was one of the seventy disciples sent out by Christ, and afterwards bishop of Colophon, in Asia Minor. C. TYPE. Although the word is not very frequently used in our version of the Scriptures, what it signifies is very often implied, and great importance is justly attributed to the elucidations and confirmations which types afford. We may consider a type as an example, pattern, or general similitude to a person, event, or thing which is to come; and in this it differs from representations, memorials, or commemorations of events, which all relate to the past. The Spirit of God has adopted a variety of means to indicate his perfect fore-knowledge of all events, and his power to control them. This is sometimes declared by express verbal prophecy; sometimes by specific actions performed by divine command; and sometimes by those peculiar events in the lives of individuals, and the history or religious observances of the Israelites, which were caused to bear a designed reference to some parts of the Gospel history. of selected individuals, even from the creation of the world. Adam was the figure of "Him that was to come." (Rom. 5. 14.) Melchizedek was "made like unto the Son of God." (Heb. 7. 3.) Abraham, in the course of events in which he was engaged by the special command of heaven, was enabled to see Christ's day, (John 8. 56;) and Isaac was received from the dead "in a figure." (Heb. 11. 19.) At a later period the paschal lamb was ordained to be sacrificed, not only as a memorial of the immediate deliverance which it was instituted both to procure and to commemorate, but also as a continued memorial of that which was to be fulfilled "in the kingdom of God." (Luke 22. 16.) Moses was raised up to deliver the people of Israel, to be to them a lawgiver, a prophet, a priest; and to possess the regal authority, if not the title of king. But during the early period of his life he was himself taught, that one great prophet should be raised up like unto him; before his death he delivered the same prophecy to the people; and after that event the Israelites continually looked for that faithful prophet who should return answer to their inquiries. (1Macc. 4. 16; 14. 41.) Their prophets all pointed to some greater lawgiver, who should introduce a new law into their hearts, and inscribe it on their minds. (Jer. 31. 33.) Besides, their religious ordinances were only a figure for the time then present. (Heb. 8. 5; 19. 9.) The illustrations, then, to The main part, says Chevallier, in an inquiry into be derived from the historical types of the Old Testament these historical types, is to establish the fact of a precon- are found diffused over the whole period which extends certed connexion between the two series of events. No from the creation of the world to the time when vision similarity is in itself sufficient to prove such a corre- and prophecy were sealed. And all the light which spondence; even those recorded in Scripture are recorded emanates from so many distant and varied points is under very different circumstances. If the first event concentrated in Our Lord and Saviour Jesus Christ. W、 be declared to be typical, at the same time when it occurs, and the second correspond with the prediction so delivere, there can be no doubt that the correspondence was designed. If before the occurrence of the second event, there be delivered a distinct prophecy that it will so happen, and will correspond with some previous event, the fulfilment of the prophecy furnishes an intrinsic proof that the person who gave it spoke by divine inspiration. It may not, however, from this fact follow that the two events were connected by a design formed before either of them occurred; but it certainly does follow, that the second event in some measure had respect to the first; and that whatever degree of connexion was by such a prophet assumed to exist, did really exist. If, again, no specific declaration be made respecting the typical character of any event or person, until after the second event has occurred, which is then declared to have been prefigured, the fact of preconcerted connection will rest solely upon the authority of the person who advances the assertion. But if we know from other sources that his words are the words of truth, our only inquiry will be, if he either distinctly asserts, or plainly infers the existence of a designed correspondence. The fact, then, of a preconcerted connexion between two series of events is capable of being established in three ways, and the historical types may be accordingly arranged in three principal divisions. Some of them afford intrinsic evidence that the Scriptures which record them are given by inspiration of God; the others can be proved to exist only by assuming that fact; but all, when once established, display the astonishing power and wisdom of God, and the importance of that scheme of redemption which was ushered into the world with such magnificent preparations. In contemplating this wonderful system, we discern one great intention interwoven not only into the verbal prophecies and extraordinary events of the history of the Israelites, but into the ordinary transactions of the lives TYRE, the capital city, and a sea-port, of the ancient Phoenicia, on the coast of the Mediterranean Sea, situated East longitude 33°, and North latitude 32° 55'. It was about sixty miles south-west of Damascus, and enjoyed the most extensive traffic of any town in the world. It was built by the Sidonians, 240 years before the building of the Temple of Solomon, at Jerusalem. Sidon being then conquered and taken by the Philistines of Askelon, many of the inhabitants escaping thence in their ships, built Tyre; and therefore the Prophet calls it, "the daughter of Sidon." (Isai. 23. 12.) But it soon outgrew its mother in size, riches, and power, and was thereby enabled to withstand for so many years the power of the mighty king Nebuchadnezzar, to whom all the East had submitted. Tyre was in the district allotted to the tribe of Asher, though never completely subdued by the Israelites. It was early celebrated for its pre-eminence in the arts and sciences, in commerce, and in navigation. Hiram, one of its kings, was the friend of David and Solomon. He contributed to the construction of the great Temple, by sending timber (from Mount Lebanon), gold, and workmen. (2Chron. 2. 3-16.) It is probable that, out of gratitude for these services, Solomon repaired the cisterns and aqueduct of Tyre which now bear his name. The vast power of the Tyrians upon the Mediterranean Sea, and even upon the Ocean, are sufficiently well known. Amongst the numerous colonies which they sent out to distant regions, thus extending the benefits of civilization to countries which were then considered the most remote of the habitable globe, Carthage and Cadiz stand foremost in historical interest. The former was the enemy and rival of Rome; from the latter an expedition went out and discovered a new world. |