TRIPOLIS

Zee 13'). (6) Ailusions to the ' Spirit of Jehovah' toTm another line of OT teaching. In Gn V the Spirit is an energy only, but in subsequent books an agent (Is 40" 4815 59" 63'"). (c) The personiflcalion of Divine Wisdom is also to be observed, for the connexion be-tween the personification of Wisdom in Pr 8, the Logos of Jn l'-i8, and the 'wisdom' of 1 Co 1^ can hardly be accidental, (d) There are also other hints, such as the triplicity of the Divine Names (Nu 6"-2', Ps 29=-', Is 6=), which may not be pressed, but can hardly be overlooked. Hints are all that were to be expected or desired until the fulness of time should have come. The function of Israel was to guard God's transcendence and omnipresence; it was for Christianity to develop the doctrine of the Godhead into the fulness, depth, and richness that we find in the revelation of the Incar-nate Son of God.

7. The doctrine justified.— (a) From the facts of Scripture. It emerges clearly from the claim of Christ ; it is an extension of the doctrine of the Incarnation. If the Incarnation was real, the Trinity is true. (6) From the facts of Christian experience. It is a simple fact that Christians of all periods of history claim to have personal direct fellowship with Christ. This claim must be accounted for. It is possible only by predicating Deity of our Lord, for such fellowship would be impossible with one who is not God. (c) From the facts of history. Compared with other religions, Christianity makes God a reality in a way in which no other system does. The doctrine of the Trinity has several positive theological and philosophical advan-tages over the Unitarian conception of God, but espe-cially is this so in reference to the relation of God to the world. There are two conceivable relations of God to the world — as transcendent (in Mohammedanism), or as immanent (in Buddhism). The first alone means Deism, the second alone Pantheism. But the Christian idea is of God as at once transcendent and immanent. It is therefore the true protection of a living Theism, which otherwise oscillates uncertainly between these two extremes of Deism and Pantheism, either of which is false to it. It is only in Christianity that the Semitic and Aryan conceptions of God are united, blended, correlated, balanced, and preserved, (d) From reason. It is simple truth to say that, if Jesus be not God, Christians are idolaters, for they worship One who is not God. There is no other alternative. But when once the truth of the doctrine of the Trinity is regarded as arising out of Christ's claim to Godhead as Divine Redeemer, reason soon finds its warrant for the doctrine. The doctrine of the Trinity comes to us by revelation and not by nature, though it is soon seen to have points of contact with thought and reason.

The doctrine 'started in the concrete/with the baptismal formula . . . emanatingfrom Jesus Christ. And throughout the history of its dogmatic formulation, we are confronted with this fact. It was regarded as a revelation by the men who shaped its intellectual expression; and it was only in the process ... of that expression that its congruity with human psychology came out; that psychology in fact being dis-tinctly developed in the effort to give it utterance. . . . They did not accommodate Christian rehgion to their philosophy, but philosophy to their Christian religion.' This doctrine appealed 'iirst to unsophisticated men, far removed from Alexandria or Athens; yet the very-words in which it does so, turn out, upon analysis, to involve a view of personality which the world had not attained, but which, once stated, is seen to be profoundly, philosophically true' (Illingworth, Personality, p. 212 f.). W. H. Gkiffith 'Thoiuas.

TRIPOLIS.-An important town in northern Phoenicia, where Demetrius Soter landed when he made his successful attack against Antiochus v. (2 Mao 14'). It was divided into three parts, originating in colonies from Tyre, Sidon, and Arvad — hence the name. The modern TarSbuins is two miles inland, its fort occupy-ing the site of the ancient city on the coast.

J. F. McCdrdy.

950

TRUTH

TROAS.— A city of Mysia on the N.W. coast of Asia Minor. It was in the Roman province Asia. It was founded by Antigonus, and re-founded in b.c. 300 by Lysimachus, who named it Alexandria Troas. For a time under the Seleucid kings of Syria, it gained its freedom, and began to strike its own coins (examples exist from B.C. 164 to 65). Its freedom continued under Perga-menian and afterwards, from b.c. 133, under Roman rule. Augustus made it a Roman colony, and it became one of the greatest cities of N.W. Asia. The Roman preference was partly explained by their belief in the early connexion between Troy and their own capital. This place was a regular port of call on coasting voyages between Macedonia and Asia (cf. Ac 16' 20^, 2 Co 2'^). St. Paul, with Silas and Timothy, approached Troas from the Asian-Bithynian frontier near Dorylaeum or CotisBum (Ac 168-8). He did not preach in Mysia on the first visit, though the Western text at Ac 16« makes him do so.

A. SOUTER.

TBOGYLLIUM.— According to the AV (Ac 20i6), which here follows the Western text, St. Paul's ship, after touching at Samos, and before putting in at Miletus, 'tarried at Trogyllium.' This statement is no part of the NT text as now commonly read, but it is not impossi-ble, and perhaps embodies a real tradition. Trogyllium is a promontory which projects from the mainland and overlaps the eastern extremity of Samos, so as to form a strait less than a mile wide. There is an anchor-age near, still called ' St. Paul's Port." A. Souteh.

TROPHIMUS.— A GentUe Christian, a native of Ephesus (Ac 21M), who, with Tychicus, also of the province Asia (20<), and others, accompanied St. Paul to Jerusalem. The Jews, seeing Trophimus with the Apostle in the city, hastily concluded that St. Paul had brought him into the inner court of the Temple, separated from the outer ' Court of the Gentiles ' by a barrier on which were inscriptions in Greek and Latin forbidding any non-Jew to enter on pain of death. This occasioned the riot which led to St. Paul's arrest. Some years later Trophimus was left at Miletus sick (2 Ti 42»).

A. J. Maclean.

TROW. — 'To trow' was originally 'to trust,' with which it is connected in origin; but it came to mean no more than 'think or suppose.' This is the meaning in Lk 17», its only occurrence in AV.

TRUMPET.— See Music, 4 (2) (e).

TRUMPETS, FEAST OF.— The 1st day of Tishri (October), the 7th month of the sacred year, was signalized by a 'memorial of blowing trumpets,' to call both God and the people to remembrance of their reciprocal posi-tions. It was a day of holy convocation, on which no servile work might be done. The trumpets blown were probably of a different kind from those used at the ordinary new-moon festivals. At the Feast of Trumpets special offerings were made: a burnt-offering of a bullock, a ram, and 7 lambs, and a sin-offering of a kid of the goats; these in addition to the ordinary daily and monthly offerings (cf. Nu 29»-6, Lv 23"- ^). This was one of the lunar festivals of the Jewish calendar, and was the most important of the new-moon celebrations.

A. W. F. Blunt.

TRUST.— See Faith.

TRUTH.— 1. In OT Cemeth, 'emUnah).— Firmness or stability is the fundamental idea of the root, and to this radical thought most of the uses of the Heb. nouns may be traced. Often they signify truth in the common meaning of the word, the correspondence, viz., between speech and tact (Dt 13", Pr 12"). At first the standards of veracity were low (Gn 12""- 2Qi'^- 26™- 27'8«. etc.); but truthfulness in witness-bearing is a commandment of the Decalogue (Ex 20"), and from the prophetic age onwards falsehood of every kind is recognized as a grave sin (Hos 4^, Ps S912, Pr 12«). See, further, Lie. Sometimes ' truth ' denotes justice as administered by a ruler or a judge (Ex 18", Pr 20^'), and, in par-