child to and from school and possibly in other activities as well. He would turn the child over to the instructor. This continued from childhood to perhaps puberty, or longer. He was to keep the child from physical or moral harm. (So, too, the old French tuteur and Latin tutor mean, literally, a protector or guardian.) However, the duties of the pedagogue involved the matter of discipline also, and he might be charged with instructing the child in matters of conduct. The tutors were sometimes slaves, or were sometimes paid tutors, and their discipline could be severe.

Therefore, Galatians 3:24, 25 points out that “the Law has become our tutor leading to Christ, that we might be declared righteous due to faith. But now that the faith has arrived, we are no longer under a tutor.” The Law was strict. It revealed the Jews to be transgressors and condemned them. (Gal. 3:10, 11, 19) It, in effect, handed over the Jews who were properly disciplined to their Instructor, Jesus Christ. The apostle Paul says: “Before the faith arrived, we were being guarded under law, being delivered up together into custody, looking to the faith that was destined to be revealed.”—Gal. 3:23.

The apostle Paul told the Corinthians: “For though you may have ten thousand tutors in Christ, you certainly do not have many fathers; for in Christ Jesus I have become your father through the good news.” (1 Cor. 4:14, 15) Paul had initially brought the message of life to Corinth and hence was like a father to the congregation of Christian believers there. Though others might subsequently care for their interests, like tutors to whom children are entrusted, this did not change Paul’s relationship to the Corinthians. The “tutors,” such as Apollos, might have genuine interest in the congregation, but Paul’s interest had an added factor due to his having experienced the labor of spiritual parenthood with them.—Compare Galatians 4:11, 19, 20; see EDUCATION; INSTRUCTION; SCHOOL.

TWELVE, THE

See APOSTLE.

TYCHICUS

(Tychʹi·cus) [fortuitous; fortunate].

One of Paul’s aides, a “beloved brother and faithful minister and fellow slave in the Lord” from the District of Asia. (Col. 4:7) Tychicus was a member of Paul’s party returning from Greece through Macedonia into Asia Minor; but whether or not Tychicus went all the way to Jerusalem is not stated. (Acts 20:2-4) Tychicus is one of several persons suggested as being “the brother” who, while in Greece, helped Titus to arrange the collection for the brothers in Judea. (2 Cor. 8:18, 19; 12:18) From his prison in Rome, Paul sent Tychicus with letters to Ephesus and Colossae, promising that Tychicus would tell them more about his state of affairs and be of comfort to them; Onesimus is mentioned in the letter to the Colossians as accompanying him. (Eph. 6:21, 22; Col. 4:7-9) Following Paul’s release from prison, he contemplated sending either Artemas or Tychicus to Crete. (Titus 3:12) When the apostle was back in a Roman prison for the second time, he dispatched Tychicus to Ephesus.—2 Tim. 4:12.

TYRANNUS

(Ty·ranʹnus) [sovereign].

A name connected with the Ephesian school auditorium in which Paul preached for two years after having encountered resistance in the Jewish synagogue.—Acts 19:9, 10.

TYRE

[rock].

The principal Phoenician seaport situated about thirty-two miles (52 kilometers) N of Mount Carmel and twenty-two miles (35 kilometers) S of Sidon. Tyre was known for its great antiquity (Isa. 23:1, 7), but just when it was founded as a colony by the Sidonians is not known. It is first mentioned after the conquest of the Promised Land in 1467 B.C.E., and at that time it was a fortified city. This mention of Tyre was in connection with the boundaries of Asher’s tribal territory. From the start, and all through its history, Tyre apparently remained outside Israel’s borders as an independent neighbor.—Josh. 19:24, 29; 2 Sam. 24:7.

Friendly relations existed at times between Tyre and Israel, notably during the reigns of David and Solomon. Skilled Tyrian workmen engaged in building David’s royal palace with cedar timber sent by Hiram the king of Tyre. (2 Sam. 5:11; 1 Chron. 14:1) The Tyrians also supplied David with cedar later used in the temple’s construction.—1 Chron. 22:1-4.

After David’s death King Hiram of Tyre furnished Solomon materials and assistance for the construction of the temple and other government buildings. (1 Ki. 5:1-10; 7:1-8; 2 Chron. 2:3-14) A half-Israelite son of a Tyrian worker in copper, who himself was a skilled craftsman, was employed in the construction of the temple. (1 Ki. 7:13, 14; 2 Chron. 2:13, 14) For their assistance the Tyrians were paid with wheat, barley, oil and wine. (1 Ki. 5:11, 12; 2 Chron. 2:15) In addition, Solomon gave the king of Tyre twenty cities, though the Tyrian monarch was not overly pleased with the gift.—1 Ki. 9:10-13.

Tyre in time became one of the great sea powers of the ancient world and her mariners and commercial fleet of “Tarshish” ships were famous for their voyages to faraway places. The king of Tyre and Solomon cooperated in a joint shipping venture for the importing of Ophir gold and other precious things.—1 Ki. 9:26-28; 10:11, 22; 2 Chron. 9:21.

In all the dealings the Tyrians had with Israel there is no indication that as a people they were interested in the worship of Jehovah; their association was particularly a commercial one. Racially they were Canaanites and religiously they practiced a form of Baal worship, their chief deities being Melkart and Astarte (Ashtoreth). Jezebel was the daughter of Eth-baal, who was king of the Sidonians (including Tyre) at the time Jezebel married Ahab, the king of the northern kingdom of Israel. Jezebel was infamous in her determination to blot out the worship of Jehovah.—1 Ki. 16:29, 31; 18:4, 13, 19.

CONDEMNED BY GOD

It was not, however, for the personal wickedness of Jezebel and her daughter Athaliah that Tyre came under heavy divine condemnation. Tyre grew to be very great at the expense of other peoples, including Israel. She was a manufacturer of metal objects, glassware and purple dyes, a trading center for the overland caravans, a great import-export depot. Along with this industrial and commercial growth came riches, conceit and pride. Her merchants and tradesmen boasted of being princes and honorable ones of the earth. (Isa. 23:8) Tyre in time also developed an attitude of opposition to Jehovah and conspired with neighboring nations against God’s people. (Ps. 83:2-8) So it was her bold defiance of Jehovah that eventually brought upon the city adverse judgment, downfall and destruction.

In the latter part of the ninth century B.C.E. Jehovah took note of this city’s arrogant attitude. He therefore warned her that she would be paid back in kind for robbing his people of gold, silver and many desirable things used, in turn, to beautify her temples. There was also to be an accounting for Tyre’s having sold God’s people into slavery.—Joel 3:4-8; Amos 1:9, 10.

Later the prophet Isaiah recorded a further pronouncement against Tyre, which indicated that she would be forgotten for “seventy years.” (Isa. 23:1-18) Years thereafter the prophet Jeremiah included Tyre among those nations that were singled out to drink the wine of Jehovah’s rage. (Jer. 25:8-17, 22, 27; 27:2-7; 47:2-4) As the nations mentioned in the prophecy of Jeremiah were to “serve the king of Babylon seventy years” (Jer. 25:8-11), this suggests that both the prophecy of Isaiah and that of Jeremiah related to Nebuchadnezzar’s campaign against Tyre.

Also through Ezekiel, a contemporary of Jeremiah Jehovah pointed to calamity for Tyre at the hands of Nebuchadnezzar. (Ezek. 26:1–28:19) Though Tyre had been like a pretty ship with multicolored sails and deck coverings and a prow inlaid with ivory, she would sink in the open sea. (Ezek. 27:3-36) Tyre’s ‘king’ (apparently the line of Tyrian rulers) haughtily boasted: “I am a god. In the seat of god I have seated myself.” But he was to be removed as profane and destroyed by fire.—Ezek. 28:2-19.

DESTRUCTION OF CITY

In the course of Nebuchadnezzar’s long siege against Tyre, the heads of his soldiers were “made bald” from the chafing of their helmets, and their shoulders were “rubbed bare” from carrying materials used in the construction of siegeworks. Since Nebuchadnezzar received no “wages” for serving as His instrument in executing judgment upon Tyre, Jehovah promised to compensate him with the wealth of Egypt. (Ezek. 29:17-20) According to the Jewish historian Josephus (Against Apion, Book 1, par. 21), the siege lasted thirteen years and cost the Babylonians a great deal. Secular history does not record exactly how thorough or effective Nebuchadnezzar’s efforts were. But the loss in lives and property to the Tyrians must have been great.—Ezek. 26:7-12.

When the Israelites returned from Babylonian exile, however, the Tyrians were able to assist in supplying cedar timbers from Lebanon for a second temple and resumed their trade with the rebuilt city of Jerusalem.—Ezra 3:7; Neh. 13:16.

Tyre’s conflict with Nebuchadnezzar, though great, was not to be the complete end for Tyre. A later prophetic pronouncement indicated that, though Tyre would build a rampart and pile up silver and gold, Jehovah himself would destroy her completely.—Zech. 9:3, 4.

Nearly 200 years after Zechariah’s prophecy was given it was fulfilled, in 332 B.C.E. Alexander the Great marched his army across Asia Minor, and in his sweep southward, paused long enough to give his attention to Tyre. When the city refused to open its gates, Alexander in his rage had his army scrape up the ruins of the mainland city and throw it into the sea, thus building a causeway out to the island city, all of this in fulfillment of prophecy. (Ezek. 26:4) With his naval forces holding the Tyrian ships bottled up in their harbor, Alexander set about to construct the highest siege towers ever used in ancient wars. Finally, after seven months the 150-foot-(46-meter-) high walls were breached. In addition to the 8,000 military men killed in battle, 2,000 prominent leaders were killed as a reprisal, and 30,000 of the populace were sold into slavery.

MENTIONED IN THE CHRISTIAN GREEK SCRIPTURES

Despite the city’s total destruction by Alexander, it was rebuilt during the Seleucid period, and in the first century C.E. it was a prominent port of call on the Mediterranean. During Jesus’ great Galilean ministry a number of people from around Tyre and Sidon came to hear his message and to be cured of their diseases. (Mark 3:8-10; Luke 6:17-19) Some months later Jesus personally visited the region around Tyre, on which occasion he cured the demon-possessed child of a Syrophoenician woman. (Matt. 15:21-29; Mark 7:24-31) Jesus observed that, had he performed in Tyre and Sidon the powerful works that he did in Chorazin and Bethsaida, the pagans of Tyre and Sidon would have been more responsive than those Jews.—Matt. 11:20-22; Luke 10:13, 14.

TYRIAN

See TYRE.

UCAL

(Uʹcal).

One to whom Agur spoke the words found in Proverbs chapter 30. Ucal may have been a son or disciple of Agur, but nothing definite is known about him.—Prov. 30:1.

UEL

(Uʹel) [will of God].

One of the sons of Bani whom Ezra induced to send away their foreign wives and sons.—Ezra 10:10, 11, 34, 44.

ULAI

(Uʹlai).

A “watercourse” flowing through or near Shushan (Susa) in Elam. Along the Ulai, Daniel received the vision of the ram and the he-goat. It cannot be determined whether the prophet actually went there from Babylon or was transported to that location in a visionary way. (Dan. 8:1-3, 6, 16) Conjectures about the Ulai vary considerably, and identification is difficult because rivers in the vicinity seem to have changed course somewhat through the centuries. One view is that the Ulai is the Kerkha River. According to another, it was an artificial canal to the N or NE of Shushan connecting the Kerkha and Abdizful Rivers.

ULAM

(Uʹlam) [first, leader].

1. Father of Bedan; of the tribe of Manasseh.—1 Chron. 7:14, 16, 17.

2. A distant descendant of Saul, of the tribe of Benjamin, whose sons were outstanding archers. Ulam’s descendants, “sons and grandsons,” numbered some 150 in the time of the chronicler.—1 Chron. 8:33, 39, 40.

ULCER

An open bodily sore other than a direct wound, though the inflammatory type usually results from a minor injury, such as a skin abrasion. Ulcers are either external or internal, developing on the skin or on mucous surfaces. They often discharge pus and cause progressive disintegration and death of tissue in the affected area. Inflammatory ulcers, with their hot, aching sensation, often develop on the lower part of a person’s leg.

In the Hebrew Scriptures, the word sometimes translated “ulcer” is ma·zohrʹ, which can apply to an ulcer, sore or boil. Certain scholars believe that it refers to a wound of the kind that might require the pressing out of matter within it. The Greek word helʹkos, denoting an ulcer, used in the Christian Greek Scriptures, appears in the Septuagint Version at Exodus 9:9 and Job 2:7 for the Hebrew word sh^ehhinʹ, which signifies a boil.—See BOIL.

FIGURATIVE USE

Prophetically, Ephraim (Israel) was depicted as being sick and Judah as having an “ulcer,” conditions resulting from their wrongdoing and consequent loss of God’s favor. But, instead of trusting in Jehovah for protection from their foes, they futilely sought aid from the king of Assyria, who was unable to heal them of their ‘ulcerous’ condition. (Hos. 5:13) Later, Zion’s people having been taken into Babylonian exile, she was represented as being afflicted with an ulcer.—Jer. 30:12-15, 17; compare Luke 16:20, 21; Revelation 16:2, 10, 11.

ULLA

(Ulʹla).

An Asherite whose three sons were tribal family heads and valiant warriors.—1 Chron. 7:39, 40.

UMMAH

(Umʹmah).

A city of undetermined location on the boundary of Asher’s territory. (Josh. 19:29-31) Some scholars think that “Ummah” resulted from a textual alteration of “Acco” (the latter name appearing here in some manuscripts of the Septuagint Version and in the list at Judges 1:31), but this is not certain.

UNCLE

The Hebrew term dohdh, at times rendered “uncle” or “father’s brother” (Lev. 10:4; 20:20; 25:49;