TIBNI

(Tibʹni) [perhaps, straw].

A contender for the kingship of the ten-tribe kingdom of Israel following the seven-day rule of Israel’s fifth king Zimri in 951 B.C.E. The populace was divided over whether Tibni or Omri should now be king. Four years later, during which time civil war presumably raged, the issue was finally settled; Tibni lost to Omri’s supporters and met death. He was a son of Ginath.—1 Ki. 16:15, 21-23.

TIDAL

(Tiʹdal).

The king of Goiim and an ally or vassal of Elamite King Chedorlaomer when they and two other monarchs subjugated five kings near the Dead Sea. Following twelve years of domination, the five defeated kings staged a rebellion. Tidal, Chedorlaomer and the others came W to put it down, and in doing so took spoil and captives, including Abraham’s nephew Lot. Abraham pursued the oppressors and recovered the prisoners and pillaged goods, but there is no indication that Tidal or those kings with him were captured or slain.—Gen. 14:1-17.

There are some inscriptions that possibly refer to Tidal, but none are certain. On one tablet dealing with an altogether unrelated event are found the names of all four kings, though spelled somewhat differently. Other inscriptions contain the spellings Tud-khula and Tud-ghula.

TIGLATH-PILESER (III)

(Tigʹlath-pil·eʹser) [my trust is the son of Esharra (that is, the god Ninib), or, my trust is the son (of the temple) Esharra].

A powerful king of Assyria (whose name is also spelled Tilgath-pilneser) and the first such to be mentioned by name in the Bible record. Though some consider Tiglath-pileser III to have been of royal blood while others classify him as a usurper of the throne, his origin and the manner of his attaining the kingship are in reality unknown. His reign, however, marked an era of reorganization, growing expansion and strength that brought the Assyrian Empire to new heights. He is considered to have been the first Assyrian monarch to establish as a definite policy the mass deportation and transplantation of conquered peoples. As many as 154,000 persons are stated to have been forcibly shifted around within the realm of conquered lands in one year. The apparent purpose behind such harsh policy was to break the spirit of the national groups and weaken or eliminate any unity of action in attempts to throw off the Assyrian yoke.

This king first appears in the Bible account as “Pul.” (2 Ki. 15:19) 1 Chronicles 5:26 also states that God “stirred up the spirit of Pul the king of Assyria and the spirit of Tilgath-pilneser the king of Assyria, so that he took into exile” peoples of certain tribes of Israel. While this would seem to indicate two separate kings, the ancient secular records apply both names to the same individual, the name “Pulu” appearing in what is known as the “Babylonian King List A,” while the “Synchronistic Chronicle” lists Tiglath-pileser (Tukultiapilesharra) in the corresponding position. It is also of note that, in the Hebrew, the above-quoted scripture uses the verb “took” in the singular rather than in the plural. It is commonly suggested that “Pull” was the monarch’s personal name and that he assumed the name “Tiglath-pileser” (the name of an earlier and famous Assyrian king) upon ascending the throne.

It appears that during the early part of his reign Tiglath-pileser was occupied in hammering out stronger borders for the empire in the S, E and N. The menacing shadow of Assyria, however, soon loomed large over the lands of Syria and Palestine to the W.

The Assyrian inscriptions prominently mention Azriau of Judah (Ya·uʹda·a·a) in connection with a campaign by Tiglath-pileser III in Syria. This would seem to be a reference to King Azariah of Judah, more commonly known as Uzziah (829-777 B.C.E.), but the matter is a debated one, as some hold that the small kingdom of Samʽal in Syria was on occasion also called Judah. The likelihood of such a pagan king having a name including the name of Jah (the abbreviated form of Jehovah) and living at the same time as the Judean king of the same name seems slight; however, the Bible does not mention Tiglath-pileser in connection with Azariah (Uzziah) and the Assyrian records are considerably mutilated.

During the reign of King Menahem of Israel (c. 790-780 B.C.E.), Tiglath-pileser III (“Pul”) advanced into Palestine and Menahem sought the Assyrian’s favor by paying him tribute to the amount of “a thousand talents of silver” ($1,423,590 in current values). Temporarily appeased, Tiglath-pileser withdrew his forces. (2 Ki. 15:19, 20) The Assyrian documents refer to Menahem, along with Rezin of Damascus and Hiram of Tyre, as tributary to Tiglath-pileser.

Subsequently, in the time of King Ahaz of Judah (c. 762-746 B.C.E.), King Pekah of Israel formed a confederation with King Rezin of Damascus and attacked Judah. (2 Ki. 16:5, 6; Isa. 7:1, 2) Though assured by the prophet Isaiah that within a short time the two conspiring kingdoms would be wiped off the scene, King Ahaz chose to send a bribe to Tiglath-pileser to come to his rescue. (2 Ki. 16:7, 8; Isa. 7:7-16; 8:9-13) An Assyrian inscription describes the tribute paid by Yauhazi (Jehoahaz or Ahaz) of Judah and other kings of that area as follows: “. . . gold, silver, tin, iron, antimony, linen garments with multicolored trimmings, garments of their native [industries] [being made of] dark purple wool . . . all kinds of costly objects be they products of the sea or of the continent, the [choice] products of their regions, the treasures of [their] kings, horses, mules [trained for] the yoke.” The aggressive Assyrian responded to Ahaz’ urging by invading Israel and capturing several northern cities and overrunning the regions of Gilead, Galilee and Naphtali, carrying many off into exile. (2 Ki. 15:29; 1 Chron. 5:6, 26) Damascus was attacked and fell to the Assyrian forces and its King Rezin was slain. Here at Damascus, Tiglath-pileser received the visit of King Ahaz of Judah, coming either to express gratitude or submission to Assyria.—2 Ki. 16:9-12.

Isaiah had been inspired to foretell that Jehovah would use the king of Assyria like a “hired razor” to “shave” the kingdom of Judah. (Isa. 7:17, 20) Whether the “hired razor” referred specifically to Tiglath-pileser, whom Ahaz bribed, or not, the record does show that he caused great distress to the Judean king and that Ahaz’ bribe proved to be “of no assistance to him.” (2 Chron. 28:20, 21) This may have marked the initial phase of the “flood” of Assyrian invasion of Judah, which eventually was to ‘reach up to the very neck of the kingdom,’ as it clearly did in Hezekiah’s time.—Isa. 8:5-8; 2 Ki. 18:13, 14.

Tiglath-pileser, in his inscriptions, says concerning the northern kingdom of Israel: “They overthrew their king Pekah [Paqaha] and I placed Hoshea [Ausi’] as king over them. I received from them 10 talents of gold [nearly $386,610], . . . talents of silver as their [tri]bute and brought them to Assyria.” Thus the Assyrian king assumes credit for the assumption of the kingship of Israel by Hoshea (c. 748-740 B.C.E.) following his conspiratorial assassination of Pekah.—2 Ki. 15:30.

Most reference works assign a reign of about eighteen years to Tiglath-pileser III. However, the Biblical references to him indicate that his kingship was of considerably longer duration, inasmuch as he appears from the time of Menahem down to that of Hoshea. (See chart, pages 344, 345.) It is therefore worth noting that the period prior to the time generally assigned for the start of Tiglath-pileser’s reign is one of relative obscurity as far as the ancient records are concerned and is considered to have been a time of great decline for the Assyrians. Thus the French scholar, Georges Roux, in his book Ancient Iraq (p. 251) states that “for thirty-six years . . . , Assyria was practically paralysed.” As for Ashurnirari V, considered to have been the predecessor of Tiglath-pileser III, the same author observes: “. . . he hardly dared leave his palace and was probably killed in a revolution which broke out in Kalhu and put upon the throne his younger brother [?], Tiglath-pileser III.” In view of this it seems entirely possible that Tiglath-pileser may have exercised the power of kingship for a longer period of time than commonly credited to him, even perhaps as a coregent.

At 2 Chronicles 28:16 Ahaz is spoken of as sending “to the kings of Assyria for them to help him.” While the plural “kings,” occurring in the Hebrew Masoretic text, appears in the singular (“king”) in other ancient manuscripts and in the Septuagint, many modern translations favor the Hebrew plural (JP, [English and French], NW) Some scholars view the plural here as merely indicating the sum of majesty and greatness ascribed to the one monarch (Tiglath-pileser III) as the “king of kings.” Yet attention is also called to the boastful claim of the Assyrian monarch recorded at Isaiah 10:8: “Are not my princes at the same time kings?” It is thus possible that the reference to “Pul the king of Assyria” (2 Ki. 15:19) may also be applied in the sense of his being the ruler of an Assyrian province prior to becoming head of the entire empire.

Upon his death Tiglath-pileser III was succeeded by Shalmaneser V. More details might be known concerning this king were it not for the fact that a still later king, Esar-haddon, caused Tiglath-pileser’s inscriptions to be mutilated, a rare affront elsewhere unknown in Assyrian history.

TIKVAH

(Tikʹvah) [hope].

1. Father-in-law of Huldah the prophetess; son of Harhas. (2 Ki. 22:14) The name is spelled Tokhath according to the Masoretic text at 2 Chronicles 34:22.

2. Father of a certain Jahzeiah who lived in the time of Ezra.—Ezra 10:10, 11, 15; see JAHZEIAH.

TILGATH-PILNESER

See TIGLATH-PILESER.

TILON

(Tiʹlon).

A son of Shimon in the tribe of Judah.—1 Chron. 4:20.

TIMAEUS

(Ti·maeʹus) [highly prized].

Father of Bartimaeus the blind beggar healed by Jesus.—Mark 10:46.

TIME INDEFINITE

The Hebrew word ʽoh·lamʹ (ʽo·lamʹ) relates to “time” and is derived from a root verb meaning “to hide, conceal.” From the standpoint of the present, ʽoh·lamʹ carries the thought of hidden, indefinite or uncertain time. One lexicographer defines it as meaning “hidden time, i.e. obscure and long, of which the beginning or end is uncertain or indefinite.” (A Hebrew and English Lexicon of the Old Testament, translated from the Latin of William Gesenius by Edward Robinson, 1836, p. 746) Accordingly, expressions such as “time indefinite” (Ps. 25:6), “indefinitely lasting” (Hab. 3:6), “of old” (Gen. 6:4), “a long time ago,” “of long ago” (Josh. 24:2; Prov. 22:28; 23:10) and “long-lasting” (Eccl. 12:5) appropriately convey the thought of the original-language term.

The word ʽoh·lamʹ is at times associated with that which is everlasting. The prophet Isaiah wrote: “Jehovah, the Creator of the extremities of the earth, is a God to time indefinite.” (Isa. 40:28) Jehovah is “from time indefinite to time indefinite.” (Ps. 90:2) Since Jehovah is immortal and does not die, he will continue to be God for all eternity. (Hab. 1:12; 1 Tim. 1:17) However, the Hebrew expression ʽoh·lamʹ does not in itself mean “forever.” It often refers to things that have an end, but the period of such things’ existence can be said to be ‘to time indefinite’ because the time of their end is not then specified. For example, the ‘indefinitely lasting’ Law covenant came to an end with Jesus’ death and the bringing in of a new covenant. (Ex. 31:16, 17; Rom. 10:4; Gal. 5:18; Col. 2:16, 17; Heb. 9:15) And the ‘indefinitely lasting’ Aaronic priesthood similarly came to an end.—Ex. 40:15; Heb. 7:11-24; 10:1.

Another Hebrew term, ʽadh, denotes unlimited future time, everlastingness or eternity. (1 Chron. 28:9; Ps. 19:9; Isa. 9:6; 45:17; Hab. 3:6) At times, as at Psalm 45:6, the words ʽoh·lamʹ and ʽadh appear together and may be rendered “age-during, and for ever” (Yg), “age-abiding and beyond” (Ro) and “time indefinite, even forever.” (NW) Concerning the earth, the psalmist declared: “It will not be made to totter to time indefinite, or forever.”—Ps. 104:5.

The Hebrew term neʹtsahh can also denote everlastingness. Among the ways it may be rendered are “forever” (Job 4:20; 14:20), “perpetually” (Isa. 57:16) and “always.” (Ps. 9:18) Sometimes neʹtsahh and ʽoh·lamʹ occur in parallel (Ps. 49:8, 9) or the terms neʹtsahh and ʽadh appear together. (Amos 1:11) All three words are found at Psalm 9:5, 6: “You have rebuked nations, . . . Their name you have wiped out to time indefinite [ʽoh·lamʹ], even forever [ʽedh (ʽadh)] . O you enemy, your desolations have come to their perpetual [neʹtsahh] finish.”

In the Christian Greek Scriptures, the word ai·onʹ may denote a time period of indefinite or indeterminate length, a period of remote, but not endless, time. For example, at Luke 1:70 and Acts 3:21 ai·onʹ can be rendered “of old,” “of old time,” “in ancient times.” (AT, NW, RS) Often, however, the context suggests that ai·onʹ is to be understood to refer to a time period of undefined length because of such period being endless in duration. (Luke 1:55; John 6:50, 51; 12:34; 1 John 2:17) Similarly, the adjective ai·oʹni·os (drawn from ai·onʹ) can, as evident from the context, signify both “long lasting” (Rom. 16:25; 2 Tim. 1:9; Titus 1:2) and “everlasting.” (Matt. 18:8; 19:16, 29) Another Greek adjective, a·iʹdi·os specifically means “eternal” or “everlasting.”—Rom. 1:20; Jude 6, AT, NW, RS; for a further consideration of ai·onʹ, see AGE and SYSTEMS OF THINGS.

TIME OF THE END

Jehovah God, through his prophets, has on occasion revealed what would happen at the conclusion of certain periods of time. For example, Jerusalem was to be reinhabited and have its temple rebuilt at the end of seventy years of lying desolate. (2 Chron. 36:20-23; Dan. 9:2) Similarly, the prophet Daniel was given a preview of events to occur in the distant future. Thereafter he was told: “And as for you, O Daniel, make secret the words and seal up the book, until the time of the end. Many will rove about, and the true knowledge will become abundant.”—Dan. 12:4.

Concerning this text, commentator Thomas Scott, in the first half of the nineteenth century, observed: “The angel, by way of conclusion, intimated to Daniel, that this prophecy would remain obscure, and as ‘a sealed book,’ of which little would be understood, ‘till the time of the end;’ . . . The fact has evidenced this to be the case: immense difficulties have always been acknowledged in many of Daniel’s prophecies, and they have been ‘as words shut up’ even from believers in general. . . . In these latter ages many have bestowed great pains, in searching into history, to illustrate those parts of these prophecies which are already accomplished; and by comparing them with other scriptures, to form some judgment of what yet remains to be fulfilled: and thus much light has been thrown on them. As they shall gradually be more and more accomplished, they will be better understood; and future generations will be far more surprised and instructed by them, than we are.” (Scott’s Bible Commentary, Vol. IV, p. 700) The lack of understanding concerning Daniel’s prophecies