973 



TABERNACLES, FEAST OF. 



07* 



r p ia the thin (tenuis) letter of the dental or palato-dental series. For 

 J- the various forms of the symbol by which it is represented, see 

 ALPHABET. The chief changes to which the letter is liable are as 

 folluwa : 



T is interchangeable with c, aa Lat. nc (niw;), Eng. nut. [See C 

 ( 6).] The resemblance of these letters in Latin manuscripts ia so 

 close, that it is often difficult to distinguish them. Hence there is 

 much uncertainty in the orthography of many words in that language. 

 Yet there is no doubt that contio, an abbreviation of conrmtio (corentio, 

 in tin; sense of cuntin, actually occurs in the so-called bacchanalian 

 inscription), and nuntiu* or mounting, an abbreviation of novi-n n-lmx 

 (compare nnt-1-tiiit), should be preferred to the forms conch, nuiiciiu, 

 which are commonly found in English editions of Latin authors. 



T interchangeable with d. [See D.] 



T interchangeable with th, whether as pronounced in (A in or in the. 

 Thus the Latin I corresponds for the most part to (A in English, as In, 

 trrt, tcituit, tundo, turn, Iri'dn, t"r<jneo, pater, mater, of the former lan- 

 guage, severally correspond to thou, three, thin, thump, then, thruxt, 

 Mror, father, mnther, of the latter. As regards the pair of word*, 

 torqueo, throw, it is worth observing that they both have a double 

 meaning hurl and tu-itt. Even the termination of the third person 

 in the Latin and old English verbs presents the same analogy, as ainat, 

 lorrth. 



T, or IT, interchangeable with p. [See P (g 7, 8).] 



T interchangeable with . [See S.] 



T interchangeable with /. Thus the Latin words lingua (also dimjua), 



i\a (also dacr-uma), lactrare, ligare (also dicare), severally appear 



me, tear (subst.), tear (verb), tie. Mit'u of the Latin 



is allied to mild in English. Compare also the Latin ali-quod, &c., 



with the German et-vat, kc. [See L.j 



T interchange* with rf. This change is perhaps not common. 

 Example* are Lat. el, Germ. mid, Eng. and ; Lat. ted or eet, Germ. 

 iod-ern, Eng. tund-tr, rundry, kc. ; Lat. fund-ut, Eng. bottom. 



T interchangeable with it. Thus from the Icelandic perfect parti- 

 ciple linldin we have a masc. nom. haldinn (for haldinx), and a neuter 

 in. m. I. ii'i'ii ; for it is an error to treat the t of this last form as a 

 HuffU, seeing that neuters never differ from masculines except by 

 curtailment. This change of n with t and d, accounts for the varied 

 forms of our English participles, hMen, molten, melted, felt, and the 

 Scotch forms in it, as about. 



T disappears from the beginning of words before I, as in Intus, the 

 so-called participle of fern, but in fact connected with the Latin tolln, 

 and the Ureek r\ij-fu, TaA-at, TA-/j(. An older form of latui was 

 perhaps tlatut iir ttlatu*. 



T in the middle of words, when flanked by vowels, often disappears. 

 Thus the Latin words pater, tatit, rita, amatui, amata, reappear in 

 French aa plre, ttz (in the compound ai-iez, from ad-talit), rie, aim(, 

 aimle. Similarly, from tin; map of (iallia, viewed in connection with 

 the map of France, may be derived the examples, Autura, Eure ; Caiu- 



i>* (sur Marne). 



T at the cnil of words is frequently dropped. Of the omission of a 

 final t in pronunciation, the French language has numerous examples, 

 M in el, fait, etl, Ac. It is very probable that a final t has in this way 

 disappeared from the third person singular of many tenses in the 

 French verb, as il aim', il aimera, qu'il Jinixxc, kc. In the interroga- 

 tive form aime-t-il, the interposed t really belongs to the verb, and 

 owe* it* preservation in this form to the fact that a vowel follows. 

 It is an error to attribute the insertion of the letter to the necessity of 

 ng an hiatus. Even the Greek language drops this / in the suffix 

 third person, as in rmrrti, mint, for rvrmt, frvwriTf. Com- 

 pare the middle forms rvrrrrtu, frvmto. 



..fore a vowel is often changed to a sibilant represented by , sh, 

 ch, kc. Thus from the Latin faction (factiii) are derived the French 

 facon and the English faihiim. So avaritia, malitia, rilium, became in 

 French and English, atarice, malice, rice. 



TAIJEKXACLE, THE ("Tyfen, and sometimes, chiefly in 

 JVm4r, rfiTjn "JrV- or r.Vl^n ]SJTO ; LXX., ffrnj^oro-K^w^a 

 Tat fiaprvptov ; that is, the tabernacle of the testimony), was a sacred 

 l.uilding. partaking of the nature of a tent, which was set up by the 

 ties in the wilderness for the worship of God, and carried with 

 them in their journeys. Hence it is called by Jewish writers " a port- 

 mple" (itp&r ipo/nfriir, Phflo, ' Obp./ ii.,p. 146, vaus p.cra<f>tpinf>ios 

 iLTitpuioinuv ; Joseph., ' Antiq.' iii., 0, 1 ). It was made under the 

 i Hoses, in exact conformity to a pattern shown to him by 

 when on Mount Sinai. (Exod. xxv. 40 ; xxvi. 30, &c. ; Heb. 

 viii. 5.) 



Without doubt temples existed in Egypt, and possibly in Palestine, 

 before the period of the exode ; but the Israelites were not in a posi- 

 tion to raise an edifice while on their migration to the promised land. 



They therefore were directed by Moses to construct a tabernacle. The 

 description of it is sufficiently given in Exodus xxvi ; but the transla- 

 tion of badgers' skins for the covering, xxv. 5, and xxvi. 14, is an 

 unfortunate one, as the badger does not exist in south-western Asia, 

 and would have been also an unclean animal, not likely to have been 

 selected to have formed any part of the structure. The Hebrew word 

 is tachash, used nowhere else except in Ezekiel xvi. 10, where it is 

 stated to be used for the shoes of women. It has been conjectured 

 that it implied the colour, in which sense the Septuagint and the 

 Chaldee and Syria versions interpret it, though such interpretation has 

 no support from the etymology, or in any of the kindred languages. 

 There is little doubt that it means the skin of some animal. The seal 

 has been suggested, but that is also a stranger to the region. Niebuhr 

 and Ehrenburg believe it to have been the skin of a species of dolphin 

 (the IlaUfora l/emprirliii), which is perhaps the most likely, as the 

 Arabs of the present day use the skin of that animal for their shoes or 

 sandals. 



Each of the sacred vessels and instruments had its appointed place 

 in the tabernacle. Near the entrance of the outer court was the 

 brazen altar of burnt offering, on which were presented all the burnt 

 offerings and sin offerings which were not required to be offered with- 

 out the camp. Farther on was the brazen laver, where the priests 

 were required to wash their hands and feet before they entered into 

 the tabernacle. 



Within the Holy Place was the golden table of shewbread on the 

 north side, the golden candlestick on the south side, and the golden 

 altar of incense, with their instruments. In the Most Holy Place was 

 the ark of the covenant, with its cover, the mercy-seat, the symbol of 

 Jehovah's throne. 



None but the priests were allowed to go into the tabernacle. They 

 entered it twice a day ; in the morning to put out the lights, and in 

 the evening to light them ; and also on the Sabbath to place the new 

 shew-bread. The Holy of Holies was entered by the high-priest alone, 

 and by him only once a year, on the great day of atonement. Of 

 course there was a necessary exception to these rules when the taber- 

 nacle had to be taken down or set up. 



The tabernacle was first set up by Moses on the first clay of the first 

 month of the second year from the Exodus, when the presence of (iod 

 was manifested by the shekiuah. which filled the tabernacle. When- 

 ever the camp was at rest, the shekinah was over the tabernacle, as a 

 cloud by day and a fire by night. The lifting up of the shekinah was 

 the divine signal for the people to march ; and when it again rested in 

 any spot, there the tabernacle was set up, and the camp was formed 

 around it. After the conquest of Palestine the tabernacle was set up 

 in Shiloh, where it remained, with the ark of the covenant in it, till 

 the latter was carried out to battle and taken by the Philistines just 

 before the death of Eli. (1 Sam. iv. 16-21 ) After seven months the 

 Philistines, moved by the judgments of Uod, restored the ark, which 

 .however was not brought back to Shiloh, but to Kirjathjearim (1 Sam. 

 vii. 1-2), where it remained till David brought it to the city of David 

 in Jerusalem, and pitched a tent for its reception (1 Chron. xiii.-xvi.). 

 Here it remained, with a short interruption during the rebellion of 

 Ab.-.ilom, till it was placed in the Holy of Holies of Solomon's temple. 

 (2 Chron. v.) 



We have no exact information respecting the history of the tabernacle 

 during this period. By comparing 1 Sain, xxi., with Mark ii. 26, 

 we learn that it was at Nob in the time of Saul. At the beginning of 

 Solomon's reign it was at Gibeon (1 Kings iii.), whence it was taken 

 by Solomon, and laid up in the Tomplo, at the time when he removed 

 the ark. (2 Chron. v.) 



The institution of the tabernacle was in perfect accordance with the 

 spirit of the Israelitish constitution. Jehovah was the king of Israel ; 

 he had promised to be with them, and to go with them in their 

 journeys ; and the tabernacle was his abode. Here the glory which 

 was the symbol of his presence wa.i di.-iplayed, and hither the people 

 came to worship him and to inquire his will, while his chosen servants 

 (the priests) attended constantly upon him. (Ps. Ixxxiv. 4-7.) When 

 Israel was firmly settled in the promised land, and a special place was 

 11 for the display of God's presence, the nioveable tabernacle 

 was superseded by the permanent temple. The New Testament 

 refers to the tabernacle as typical of the blessings of the Gospel. 

 (Heb. ix.) 



TABERNACLES, FEAST OF (nSsDn 3il, iopr)i VKWUV, axnv- 



, was the last of the three great annual festivals of the Israelites 

 which required the presence of all the people in Jerusalem (Exod. 

 xxiii., 16; Levit. xxiii. 34; Numb. xxix. 12; Deut. xvi. 13). Its 

 object was to commemorate the dwelling of the people in tents during 

 their journeys in the wilderness ; and it was also a feast of thanks- 

 giving for the harvest and vintage, whence it ia called " the feast of 



