attained by spiritual means, however slow and uncertain these seem.
Third temptation. — The third question which had now once for all to be settled was. What kind of kingdom must the Messiah establish ? Shall it be a kingdom of this world, such as many expected and would promptly aid Him to secure ? The glory of the kingdoms of the earth had a present lustre all its own. There was in their power and oppor- tunity an appeal to beneficent ambition not easily resisted. What might not be accomplished for the down-trodden, the heavily- taxed, the outcast, the despairing? He had Himself groaned with the rest of His countrymen under the unrighteous exactions of fraudulent publicans ; Avhy not win for His people the blessings of freedom ? More than once this temptation returned in the attempts of the multitude to make Him a king. But our Lord recognized that for Him to depart from the idea of founding a spiritual kingdom in which God should be acknowledged would be to serve Satan. The craving for earthly dominion was inextricably mixed up with worldly ambitions, and could only be gratified by the use of means alien to the Divine Spirit. He felt such a kingdom to be incompatible with the sole and exclusive service of God — not that all earthly kingdoms are necessarily Satanic, but His calling was to introduce the true reign of God among men. He saw that in order to win earthly dominion He would require to appeal to evil 23assions and use such means as the sword — in a word, to avail Himself of the aid of evil. This was impossible.
Literature. — The various Commentaries on the Gospels, and the Lives of Christ; Liddon, Bamp. Lect.^ p. 512 f.; Expos. Times, iii. [1891] 118 ff., xiv. [1903] 389 ff. ; Expositor, i. iii. [1876] 321 ff. ; Trench, Studies in the Gospels, 1 ; W. H. Brook- field, Serm. 252, 262, 275 ; T. Christlieb, Memoir with Serw. 219, 238, 255 ; A. B. Davidson, Waiting upon God, 107 ; H. Wace, Some Central Points of our Lord's Ministry, 59-132 ; Th. Zahn, Bread and Salt from the Word of God (1905), 1.
Marcus Dods.
TENT (ffK-nvrj).— The light shelter of the nomad, here to-day and away to-morrow, is an apt symbol of what is fleeting and transitory. This lends the suggestion of irony to our Lord's phrase (Lk 16^*) ' eternal tents.' The notion of transiency is upper- most also in 2 Co 5^" * {aKrjvos).
The ordinary Eastern tent is made of black goats'-hair cloth, spun and woven by the women with very primitive implements. The women pitch the tents, and on removing they strike and pack them for the journey. The roof is supported by three rows of three upright posts, from 6 feet to 8 feet in height, the middle row being highest. It is stretched by cords fastened to the edges, and at- tached to pegs driven firmly into the ground. The ' walls ' are hung like curtains round the eaves, and a breadth of cloth across the tent cuts oft' the women's compartment from that open to the public. It is an effective shelter from the sun. When Avet, the cloth shrinks and becomes quite waterproof. (TK7]V7] may also mean a hut, booth, or other tempo- rary structure, like those made by the Arabs of el- Huleh from the reeds that abound in the marshes close by the base of Hermon. Peter was doubtless familiar Avith these rude peasant structures, the leafy shelters erected on the roofs for cool retreat in summer, and the booths for the Feast of Taber- nacles (Mt 17^ etc.). W. EwiNG.
TERAH. — Father of Abraham ; named as a link in our Lord's genealogy (Lk .S^"*).
TESTAMENT. — 1. The Gr. word Siad-f,K-n, tr. 'covenant' Lk 1'^ AV, 'testament' Mt 26-8 || Mk 14•-^ Lk 2220 AVand RVm, is in RV, ll.cc, uniformly ' covenant.' The last of these passages is bracketed by WH as a ' very early interpolation.' The word
tp:trarch
TEXT OF THE GOSPELS
17
does not occur elsewhere in the Gospels. The rendering ' covenant ' (wh. see) is unquestionably right : ' testament ' has come from the L^-t. Versions.
2. In classical literature diadriKi] denoted a will, and apparently nothing else (Ar. Av. 440, if an exception, is unique). A Greek will, however, was a settlement or trust-deed rather than a will in the Roman {i.e. the modern) sense. In it the conditions of inheritance were, indeed, in the first place at the sole discretion of the testator, but it was publicly and solemnly executed, and thereupon at once became absolute, irrevocable, and unalter- able.
3. The LXX translators adopted the word as the equivalent of the Heb. nn?. The following con- .siderations are supposed to liave influenced their choice : — {a) SiadrfK-t) represented essentially a ' one- sided covenant,' crwd-qKT] (the ordinary word) a mutual one ; (b) dLadriKt] was cliarged with religious ideas, inasmuch as the Greek will conveyed the religious institutions as well as the property of the family (cf. the similar case of the Hebrew ' birth- right'). It may possibly also have been used, in the popular spoken dialect, in a wider sense than that of a will (cf. diaTideadai).
i. (a) The special reference in Lk V^ [= Ps 105^*- ?] is to the covenant with Abraham (Gn 15. 17). (b) The words of Mt 26^8, Mk 14^^ [Lk 222"] are plainly drawn from Ex 24^. The addition of ' new ' (AV, RVm) in Mt. and Mk., II. cc, has small MS authority, and is rejected in RV text : it is due to 1 Co 1 1^. Yet the idea of a ' new covenant ' had been the theme of OT prophets (cf. Jer 3P^^- etc.), and its application to the Christian covenant was in current use among the Apostles : the ' old ' covenant in the implied contrast was the Mosaic not the Abrahamic (2 Co 3®, He 9"^ gj;^.), and the allusion to Ex 24^ seems tacitly to suggest the same contrast here.