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 in the early part of the nineteenth century indicated that this foretold “time of the end” was yet future, since those “having insight,” God’s true servants, were to understand the prophecy in the “time of the end.”—Dan. 12:9, 10.

The expression “time of the end” is also used in connection with particular events. Daniel 11:40 reads: “In the time of the end the king of the south will engage with [the king of the north] in a pushing, and against him the king of the north will storm with chariots and with horsemen and with many ships.” Thereafter the prophecy discusses the actions of the “king of the north” and indicates that he will come to his end. (Dan. 11:41-45) Thus the “time of the end” here is evidently to be understood as a period culminated by the destruction of the “king of the north.” Lending confirmation to this is the fact that the “king of the north” is earlier portrayed as persecuting God’s servants, those “having insight,” until the “time of the end,” that is, until his time of the end.—Dan. 11:33-35.

Another feature associated with the “time of the end” is the standing up of a “king fierce in countenance” that would range himself against the “Prince of princes,” finally to be broken or destroyed. This “king” was to stand up in the final part of the kingdoms that sprang from the four parts into which the Grecian Empire was to be divided. (Dan. 8:8-25) Since the “king of the north” and the “king of the south” came from the same source, it logically follows that the “king fierce in countenance” corresponds to one of these ‘kings’ in his “time of the end.”

The expression “time of the end” does not mean an ‘end of time’ but denotes a period of time that culminates in the end or destruction, not of all things, but of the things mentioned in the prophecy. That time itself will not end is made clear in the Scriptures. For example, the psalmist said concerning the earth: “It will not be made to totter to time indefinite, or forever.” (Ps. 104:5) Since the earth will continue to exist, it necessarily follows that time, as an earthly “dimension” or measurement, will not cease. While it is true that Revelation 10:6 may be rendered “there should be time no longer,” the context indicates that this means no further grant of time; thus, a specific or allotted period of time terminates. (AV) Other translations, therefore, read: “There should be no more delay.” (AT) “There will be no delay any longer.” (NW) “There should be no more delay.” (RS) Commenting on this text, A. T. Robertson observes: “This does not mean that chronos (time) . . . will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (verse 7), in answer to the question, ‘How long?’ (6:10).”—Word Pictures in the New Testament, Vol. VI, p. 372.

TIMNA

(Timʹna).

1. Concubine of Esau’s son Eliphaz and mother of Amalek. (Gen. 36:10-12) In the genealogy at 1 Chronicles 1:36, there are first enumerated five sons of Esau’s son Eliphaz. Next are added, “Timna and Amalek.” Professor C. F. Keil remarks on this: “The addition of the two names Timna and Amalek in the Chronicle thus appears to be merely an abbreviation, which the author might well allow himself, as the posterity of Esau were known to his readers from Genesis. The name Timna, too, by its form (a feminine formation), must have guarded against the idea of some modern exegetes that Timna was also a son of Eliphaz.” (Commentaries on the Old Testament [Chronicles], p. 53) Thus, Eliphaz’ six sons were listed, but with the notation that one of them, Amalek, was of Eliphaz’ concubine, Timna. It must be remembered that Amalek became a nation that hated God’s people, and concerning whom Jehovah said: “Jehovah will have war with Amalek from generation to generation.” (Ex. 17:8-16) Thus the accounts, both in Genesis and in Chronicles, give this detail concerning the origin of Amalek. This Timna is possibly the same as No. 2 below.

2. A daughter of Seir the Horite, therefore sister of Lotan and Seir’s other sons. (Gen. 36:20-22; 1 Chron. 1:39) Possibly identical with No. 1 above.

3. The first name found in the list of eleven “sheiks of Esau” or Edom. (Gen. 36:40-43; 1 Chron. 1:51-54) In the view of many translators, Timna and the other names listed are personal names. (AS, AV, JB, NW, RS) However, it is generally acknowledged that the expression “according to their families, according to their places, by their names” indicates that a tribe or an area is meant. Some versions therefore prefer such expressions as “the chief of Timna,” and so forth. (JP, AT) In fact, at Genesis 36:41, in the same list, a woman’s name, Oholibamah, appears, allowing for the name Timna to be that of a woman. Eusebius and Jerome identified Timna with an Edomite site called “Thamna,” which stood in their day. However, the location of any such region named for Timna is currently unknown.

TIMNAH

(Timʹnah) [assigned portion].

1. A location at the boundary of Judah and Dan. (Josh. 15:1, 10; 19:40-43) Today it is often identified with a place preserving some similarity to the ancient name, Khirbet Tibnah, about two miles (c. 3 kilometers) W of the suggested site of Beth-shemesh.

Samson selected a Philistine woman of Timnah for marriage when “looking for an opportunity against the Philistines,” who then ruled over Israel. En route to the city, he killed a lion bare-handed at the vineyards of Timnah. (Judg. 14:1-6) In the time of King Ahaz, the Philistines captured Timnah and its dependent towns.—2 Chron. 28:16-19.

2. A city in the mountainous region of Judah. Scholars identify this Timnah with modern Tibnah, about two miles (c. 3 kilometers) N-NW of the possible site of Gibean (el-Jeba’). (Josh. 15:20, 48, 57) Apparently, near this Timnah Judah planned to shear his sheep, and at Enaim (which was on the road to Timnah) he had relations with Tamar, mistaking her for a harlot.—Gen. 38:12-18.

TIMNATH-HERES

(Timʹnath-heʹres) [perhaps, portion of the sun].

Location of Joshua’s inheritance and later burial in the mountainous region of Ephraim, N of Mount Gaash. (Judg. 2:8, 9) It is called Timnath-serah elsewhere.

TIMNATH-SERAH

(Timʹnath-seʹrah) [portion remaining].

The city given to Joshua as his inheritance in the mountainous region of Ephraim. He requested Timnath-serah and the sons of Israel gave it to him “at the order of Jehovah.” Joshua built up the city and was later buried there. (Josh. 19:49, 50; 24:30) Judges 2:9 reads “Timnath-heres” instead of “Timnath-serah” in both the Hebrew Masoretic text and the Greek Septuagint. The reason for this difference in names is unknown.

Currently geographers prefer to identify Timnath-serah with Khirbet Tibneh, about eighteen miles (29 kilometers) S-SW of the probable ancient site of Shechem. Situated on the western edge of the mountainous region, Khirbet Tibneh overlooks the coastal plain. Mount Gaash, S of Timnath-serah (Timnath-heres) (Josh. 24:30; Judg. 2:9), cannot now be located definitely.

TIMNITE

(Timʹnite).

A person of Timnah; in its only occurrence the term is applied to Samson’s father-in-law.—Judg. 15:6.

TIMON

(Tiʹmon) [deeming worthy].

One of the seven men “full of spirit and wisdom” appointed by the apostles to care for the “daily distribution” in the infant Christian congregation. In spite of his Greek name, he was likely a Jew by birth.—Acts 6:1-6.