The officers and soldiers, also, were rewarded according to their merit. Among the Romans, the noblest reward which a soldier could receive, was the crown, made of leaves. Alluding to this high distinction, the Apostle says to his son Timothy, “I have fought a good fight; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me at that day; and not to me only, but unto all them also that love his appearing,” 2 Tim. iv, 7, 8. And lest any one should imagine that the Christian’s crown is perishable in its nature, and soon fades away, like a crown of oak leaves, the Apostle Peter assures the faithful soldier of Christ that his crown is infinitely more valuable and lasting: “Ye shall receive a crown of glory that fadeth not away,” 1 Peter v, 4. And this account is confirmed by St. James: “Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him,” James i, 12. The military crowns were conferred by the general in presence of his army; and such as received them, after a public eulogium on their valour, were placed next his person. The Christian also receives his unmerited reward from the hand of the Captain of his salvation: “Be thou faithful unto death, and I will give thee a crown of life,” Rev. ii, 10. And, like the brave veteran of ancient times, he is promoted to a place near his Lord: “To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father on his throne,” Rev. iii, 21.
TROAS, a city of Phrygia, or of Mysia, upon the Hellespont, having the old city of Troy to the north, and that of Assos to the south. Sometimes the name of Troas is put for the province, wherein the city of Troy stood. St. Paul was at Troas, when he had the vision of the Macedonian inviting him to come and preach in that kingdom, Acts xvi, 8. Beside this, the Apostle was several times at Troas; but we know nothing particular of his transactions there, Acts xx, 5, 6; 2 Cor. ii, 14; 2 Tim. iv, 13.
TROPHIMUS, a disciple of St. Paul, and an Ephesian by birth. He came from Ephesus to Corinth with the Apostle, and kept him company in his whole journey from Corinth to Jerusalem, A. D. 58, Acts xx, 4. When St. Paul was in the temple there, the Jews laid hold of him, crying out, “Men of Israel, help; this is the man that teacheth all men every where against the people, and the law, and this place; and farther, brought Greeks also into the temple, and hath polluted this holy place,” Acts xxi, 28, 29. And this they said, because certain Jews of Ephesus having seen Trophimus with St. Paul in the city, whom they looked upon as a Gentile, imagined that St. Paul had introduced him into the temple. The whole city was immediately in an uproar, and St. Paul was secured. Trophimus afterward accompanied St. Paul; for that Apostle writes to Timothy, that he had left Trophimus sick at Miletus, 2 Tim. iv, 20.
TRUMPET. The Lord commanded Moses to make two trumpets of beaten silver, to be employed in calling the people together when they were to decamp, Num. x, 2, 3, &c. They also chiefly made use of these trumpets, to proclaim the beginning of the civil year, the beginning of the Sabbatical year, and the beginning of the jubilee, Lev. xxv, 9, 10. Josephus says, that these trumpets were near a cubit long; and had a tube, or pipe, of the thickness of a common flute. Their mouths were only wide enough to be blown into, and their ends were like those of a modern trumpet. At first there were but two in the camp, but afterward a greater number were made. Even in the time of Joshua there were seven of them, Joshua vi, 4. At the dedication of the temple of Solomon six-score priests sounded as many trumpets, 2 Chron. v, 12. Beside the sacred trumpets of the temple, the use of which was restrained to the priests only, in war there were others, which the generals sometimes employed for gathering their troops together. For example, Ehud sounded the trumpet, to assemble the Israelites against the Moabites, who oppressed them, and whose king Eglon he had lately slain, Judg. vi, 27. Gideon took a trumpet in his hand, and gave every one of his people one, when he assaulted the Midianites, Judges vii, 2, 16. Joab sounded the trumpet, to give the signal of retreat to his soldiers, in the battle against those of Abner’s party, and in that against Absalom; and lastly, in the pursuit of Sheba the son of Bichri, 2 Sam. ii, 28; xviii, 16; xx, 22. The feast of trumpets was kept on the first day of the seventh month of the sacred year, the first of the civil year. See [Music].
TRUTH is used, 1. In opposition to falsehood, lies, or deceit, Prov. xii, 17, &c. 2. It signifies fidelity, sincerity, and punctuality in keeping promises; and to truth taken in this sense is generally joined mercy or kindness, as in Gen. xxiv, 27, and other places of Scripture. 3. Truth is put for the true doctrine of the Gospel, Galatians iii, 1. 4. Truth is put for the substance of the types and ceremonies of the law, John i, 17.
TUBAL, the fifth son of Japheth. The Scripture commonly joins together Tubal and Meshech, which makes it thought that they peopled countries bordering upon each other. The Chaldee interpreters, by Tubal and Meshech understand Italy and Asia, or rather Ausonia. Josephus accounts them to be Iberia and Cappadocia. St. Jerom affirms that Tubal represents the Spaniards, heretofore called Iberians. Bochart is very copious in proving, that by Meshech and Tubal are intended the Muscovites and the Tibarenians.
TUBAL-CAIN, or THUBAL-CAIN, son of Lamech the bigamous, and of Zillah, Gen. ix, 29. The Scriptures tell us, that he was the father and inventor, or master, of the art of forging and managing iron, and of making all kinds of iron-work. There is great reason to believe that this was the Vulcan of the Heathens.
TURTLE, תזו, τρυγὼν, Gen. xv, 9; Lev. i, 14; v, 7, 11; xii, 6, 8; xiv, 22, 30; xv, 14, 29; Num. vi, 10; Psalm lxxiv, 19; Cant. ii, 12; Jer. viii, 7; τρυγὼν, Luke ii, 24. We have the authority of the Septuagint, the Targum, and of all the ancient interpreters, for understanding this of the turtle. Indeed, it is one of those evident instances in which the name of the bird is by onomatopœia formed from its note or cry. The turtle is mentioned among migratory birds by Jeremiah viii, 7, and in this sense differs from the rest of its family, which are all stationary. The fact to which the prophet alludes is attested by Aristotle in these words: “The pigeon and the dove are always present, but the turtle only in summer: that bird is not seen in winter.” And in another part of his work, he asserts that the dove remains, while the turtle migrates. Varro, and other ancient writers, make the like statement. Thus Solomon, Cant. ii, 12, mentions the return of this bird as one of the indications of spring: “The voice of the turtle is heard in the land.” See [Dove].
TYCHICUS, a disciple of St. Paul, whom the Apostle often employed to carry his letters to the several churches. He was of the province of Asia, and accompanied St. Paul, when, in A. D. 58, he made his journey from Corinth to Jerusalem, Acts xx, 4. It was he that carried the epistle to the Colossians, that to the Ephesians, and the first to Timothy. St. Paul did not send him merely to carry his letters, but also to learn the state of the churches, and to bring him an account of them. Wherefore he calls him his dear brother, a faithful minister of the Lord, and his companion in the service of God, Eph. vi, 21, 22; Col. iv, 7, 8. He had thoughts also of sending him into Crete, to preside over that church in the absence of Titus, iii, 12.
TYPE. This word is not frequently used in Scripture; but what it signifies is supposed to be very frequently implied. We usually 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 a representation, memorial, or commemoration of an event, &c, which is past. The Spirit of God has adopted a variety of means to indicate his perfect foreknowledge 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. The main point, says Chevallier, in an inquiry into these historical types, is to establish the fact of a preconcerted connection between the two series of events. No similarity, in itself, is sufficient to prove such a correspondence. Even those recorded in Scripture are recorded under very different circumstances. If the first event be declared to be typical, at the time when it occurs, and the second correspond with the prediction so delivered, 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 happen, and will correspond with some previous event; the fulfilment of the prophecy furnishes an intrinsic proof, that the person who gave it spake by divine inspiration. It may not, 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 connection 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 connection 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 of selected individuals, even from the creation of the world. Adam was “the figure of him that was to come,” Romans v, 14. Melchisedec was “made like unto the Son of God,” Heb. vii, 3. Abraham, in the course of events in which he was engaged by the especial command of Heaven, was enabled to see Christ’s day, John viii, 56; and Isaac was received from the dead “in a figure,” Heb. xi, 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 to procure and to commemorate, but also as a continued memorial of that which was to be “fulfilled in the kingdom of God,” Luke xxii, 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, 1 Macc. iv, 46; xiv, 41. Their prophets all pointed to some greater lawgiver, who should introduce a new law into their hearts, and inscribe them upon their minds, Jer. xxxi, 33. The whole people of Israel were also made, in some instances, designedly representative of Christ: and the events, which occurred in their national history, distinctly referred to him. During their wanderings in the wilderness, God left not himself without witness, which should bear reference to the great scheme of the Gospel. They ate spiritual meat. It was an emblem of the true bread of life, which came down from heaven, John vi, 32. “They drank of that spiritual Rock that followed them: and that Rock was Christ,” 1 Cor. x, 4. They were destroyed of serpents; and a brazen serpent was lifted up on a pole, that whosoever looked might live. It was a sensible figure of the Son of man, who was, in like manner to be lifted up; “that whosoever believeth in him should not perish, but have eternal life,” John iii, 15. Beside, their religious ordinances were only “a figure for the time then present,” Heb. ix, 9. Their tabernacle was made after the pattern of heavenly things, Heb. viii, 5; Exod. xxv, 9, 40; and was intended to prefigure the “greater and more perfect tabernacle, not made with hands,” Heb. ix, 11. The high priest was a living representative of the great “High Priest of our profession,” Heb. iii, 1: and the Levitical sacrifices plainly had respect to the one great sacrifice for sins. Joshua the son of Nun represented Jesus in name: and by his earthly conquests in some measure prefigured the heavenly triumphs of his Lord. In a subsequent period, David was no indistinct type of “the Messiah the Prince,” Dan. ix, 25, for a long time humbled, and at length triumphant over his enemies. And the peaceable dominion of Solomon prefigured that eternal rest and peace, which remaineth to the people of God. In a still later age, the miraculous preservation of the Prophet Jonah displayed a sign, which was fulfilled in the resurrection of Christ. And when the temple was rebuilt, Joshua, the son of Josedech, the high priest, and his fellows, were set forth as “men of sign,” representatives of the Branch, which should, in the fulness of time, be raised up to the stem of Jesse, Zech. iii, 8; Isa. xi, 1. The illustration, then, to be derived from the historical types of the Old Testament, is found diffused over the whole period, which extends from the creation of the world, to the time when vision and prophecy were sealed. And all the light, which emanates from so many various points, is concentrated in the person of Christ.