TRUTH

tlcular, by the Messianic King (Ps 45*, Is 428). Fre-quently it denotes f aittif ulness, especially^^the faithfulness ot a man to God (2 K 20') and of God to men (Gn 32'"). When God is described as a 'God ot truth,' His faith-fulness to His promises may be especially in view (Ps 3)5). But not far away is the sense of 'living reality' in distinction from the 'lying vanities' in which those trust to whom Jahweh is unlsnown (v.«; cf. Dt 32<). In some later canonical writings there appears a use of 'truth' or 'the truth' as equivalent to Divine revelation (Dn 8'^ 9"), or as a synonym for the 'wisdom' in which the true philosophy of life consists (Pr 232'). In the Apoer. books this use be-comes frequent (1 Es i""-. Wis 3», Sir 428 etc.).

2. In NT (aletkeia). — The Gr. word (which is employed to LXX to render both 'emeth and 'emttnah) has tlie fundamental meaning of reality, as opposed to mere appearance or false pretence. From this the sense of veracity comes quite naturally; and veracity finds a high place among the NT virtues. The OT law forbade the bearing ot false witness against one's neigh-bour; the law ot Christ enjoins truth-spealcing in all social intercourse (Eph 4^), and further demands that this truth-spealsing shall be animated by love (v."; of. v.^ 'for we are members one of another').

Special attention must be paid to some distinctive employments of the word, (a) In the Pauline writings there is a constant use ot 'the truth' to describe God's will as revealed — primarily to the reason and con-science of the natural man (Ro !"• ^s), but especially In the gospel of Jesus Christ (2 C!o ^, Gal 3' etc.). 'The truth" thus becomes synonymous with 'the gospel' (Eph 1"; ct. Gal 2»- " etc., where 'the truth of the gospel' evidently means the truth declared in the gospel). In the Pastoral Epistles the gospel as 'the truth' or 'the word ot truth' appears to be passing into the sense ot a settled body of Christian doctrine (1 Ti 3", 2 Ti 2>5 etc.). It is to be noted that, though the above usages are most characteristic ot the Pauline cycle of writings, they are occasionally to be found elsewhere, e.g. He 10™, Ja 1", 1 P 1^, 2 P 1".

(6) In the Johannine books (with the exception of Rev.) aletheia is a leading and significant term in a sense that is quite distinctive (cf. 'light' and 'life'). To Pilate's question, 'What Is truth?' (Jn IS''), Jesus gave no answer. But He had just declared that He came into the world to bear witness unto the truth (v."), and the Fourth Gospel might be described as an elaborate exposition of the nature of the truth as re-vealed by Jesus, and of the way in which He revealed It. In John 'the truth' stands for the absolute Divine reality as distinguished from all existence that is false or merely seeming (cf. 8'"-, where Jesus contrasts His Father, from whom He had heard the truth, with 'your father the devil,' who 'stood not in the truth, because there is no truth in him '). Jesus came from the bosom of the Father (Jn l'*), and truth came by Him (v.") because as the Word of God He was full ot it (v."). The truth is incarnated and personalized in Jesus, and so He is Himself the Truth (146). The truth which resides in His own Person He imparts to His disciples (83"); and on His departure He bestows the Spirit of truth to abide with them and be in them for ever (14"). Hence the truth is in the Christian as the very ground-work and essence ot his spiritual being (1 Jn 1' 2*, 2 Jn 1^) . It is there both as a moral and as an Intellectual quality — standing midway, as it were, between 'life' and 'light,' two other ruling Johannine ideas with which it is closely associated. Primarily it is a moral power. It makes Christ's disciples free (Jn 8'*) — free i.e., as the context shows, from the bondage of sin (YV.aaff.). It has a sanctifying force (Jn 17"-"); it ensures the keeping ot the commandments (1 Jn 20 and the life of Christian love (3'*'-). And, while sub-jectively it is a moral influence, objectively it is a moral vocation — something not only to be known (Jn 8'^)

TYRANNUS

and believed (vv.«'), but requiring to be done (Jn 3", 1 Jn 1«). From this moral quality of the truth, how-ever, there springs a power ot spiritual illumination. The truth that is lite passes into the truth that is light (Jn 321). Every one that is ot the truth heareth Christ's voice (183'); it any man willeth to do His will, he shall know of the doctrine (7"); the Spirit of truth, when He is come, shall guide the disciples into all the truth (16"). J. C. Lambert.

TRYPHfflNA.— Greeted along with Tryphosa by St. Paul in Ro I612, and described by him as labouring in the Lord. They were probably sisters or near relations, 'for it was usual to designate members ot the same family by derivatives of the same root.' The common root makes their names signify 'delicate,' 'luxurious' — a meaning which contrasts with their active Christian toil. Inscriptions in a cemetery used chiefly for the Emperor's servants, contain both names; if we identify them with these, then they would be among 'the saints ot Caesar's household' (Ph i"^).

A Tryphaena plays a prominent part In the apocry-phal Acts ot Paul and Thecla.

Chakles T. p. Griebson.

TRYPHON.— An officer of Alexander Balas, who, after the death of the latter, took advantage of the unpopularity of Demetrius to put forward Antiochus, the son ot Balas, as a claimant to the throne (1 Mac 11"). His real aim, however, was to gain the crown for himself, and this he accomplished after he had murdered in succession Jonathan the Maccabee (12"-™) and Antiochus (IS'"-). His rapacity led Simon to appeal to Demetrius (13"). The latter was organizing an expedition against Tryphon when he was himself made prisoner by Arsaces (141-5). In the end, Antiochus Sidetes, the brother of Demetrius, attacked Tryphon, besieged him in Dor, and pursued him when he escaped thence to Orthesia (1510-14. 37-3S) . Tryphon was finally shut up in Apamea, where he committed suicide (Strabo, p. 668; Jos. Ant. XIII. vii. 2; App. Syr. 68).

TRYPHOSA.— See Trtph^na.

TUBAL. — A country and people in Asia Minor mentioned only in association with Meshech (wh. see).

J. F. McCUBDT.

TUBAL-CADf.— In Gn 422 'the faither of every forger ot copper and iron ' (so read, with slight textual correction), i.e. the founder of the guild or profession of metal-workers. The name seems to be made up of Tubal (or the Tibareni, noted tor production ot bronze articles (Ezk 27")) and Cain ('smith'), as the ancestor of the Kenites or 'Smiths.' J. F. McCubdy.

TUBIAS, TUBIENI.— See Tob.

TUNIC— See Dress, 2 (d).

TURBAN. — See Dress, 5, Bonnet, Mitre.

TURPENTINE TREE.— See Terebinth.

TURTLE DOVE.— See Dove.

TUTOR.— See School.

TWELVE.— See Number, § 7.

TWELVE APOSTLES, GOSPEL OF.— See Gospels [Apocb.], 10.

TWIN BROTHERS.— See Dioscubi.

TWO. — See Number, § 7.

TYOHICUS. — A native of the province Asia, like Trophimus, and a companion of St. Paul on the journey to Jerusalem (Ac 20'). He was the bearer of the circular letter to Asia which we call ' Ephesians ' (Eph 6"'), and of Colossians (Col 4"). In later years either he or Artemas was to have been sent to Crete, apparently to take Titus' place (Tit 3'^); but he was sent to Ephesus, probably instead ot to Crete (2 Ti 4").

A. J. Maclean.

TYRANNUS. — This man is mentioned only in Ac 19'. St. Paul in Ephesus preached before the Jews and proselytes in the synagogue for three months. Finding

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