Tebul Yom. See Talmud.
Te Deum laudamus (i. e. "We praise thee, O God"). This hymn, which is written in honorem Sanc- iissimce Triniiatis, commonly called Nymnus SS. Ain- hrosii et Aiiffuslini, and known as tiie A mbrosian Hymn, is erroneously ascribed to Ambrose. In a manuscript chronicle preserved at jMilan, and erroneously ascribed to Decius (d. 553), bishop of Milan, we are told that at the baptism of Augustine, which Ambrose performed in the year 387, both the baptist and the candidate spontaneously, as if inspired by the Holy Ghost, in- toned this hymn. This tradition would seem to have been corroborated by a passage of a spurious (the 92d) sermon of Ambrose which treats of the baptism of Au- gustine. But, in truth, the tradition owes its origin to this passage. Augustine himself, who speaks, in his Confessions, of his conversion and baptism, does not mention anything of the kind. Some have ascribed this hymn to Athanasius, bishop of Alexandria ; others to Nicetius, about the year 535 ; and a third class to Hilary of Poitiers. The whole tenor of this hymn proves its Eastern origin, and at a very early time. Indeed, the Codex Alexandrinus contains a morning hymn commencing Kn5' tKaffr)]!' ifj.ikpav d'Xoyijao) at Kal atvi](Jti) TO ovo^ia aov t'lQ rbv aiiova; and this cir- cumstance, together with the fact of its great resem- blance with the Te Benin, induced Daniel (Thesaur. Hymnol. ii, 289 sq.) to say, "The Te Deum is based upon ail ancient Greek hymn which, extensively known in the East, has found many translators, which fact not only accounts for the variety of readings, but also for the various authors to whom it is ascribed. Of these versions, the one which Ambrose made for the service of the Milan Church met with the most approval and was finally adopted, and this explains why it was com- monl}- called the A mbrosian Hymn."
Even before the time of Charlemagne, this hj-mn was sung on special occasions in both churches of the East. The Roman Breviary uses it as one of the morn- ing hymns to be sung throughout the year, with the exception of the Sundays in Advent, Lent, and the Feast of the Holy Innocents. Long before the Refor- mation, it was known in a German translation. In 15.33 it was translated by Luther, " Herr Gott, dich loben wir," and since that time it has been translated into German and English by different authors. We subjoin a few lines of the original :
"Te Deum landamns, te Dominnm confltemnr. Te feternnm Patrem omiiis terra veneratur. Tibi omnes angeli, tibi coeli et universse potestates, Tibi Cherubim et Seraphim incessabili voce pro clam ant : Sanctns, Sanctus, Sanctus Dominus Dens Sabaoth. Pleni sunt coeli et terra majestatis glorise tuae."
This beautiful and inspiring composition is read or chanted at the morning service of the Church of Eng- land after the reading of the first lesson. The rubric enjoins that it shall be said or sung daily through- out the year in the vernacular language. The ancient oftices of the English Church gave this hymn the title of the " Psalm Te Deum" or the " Song of Am- brose and Augustine" inditferently. As used it may be considered as a responsory psalm, since it follows a lesson ; and here the practice of the Church of England resembles that directed by the Council of Laodicea, which decreed that the psalms and lessons should be read alternately. The hymn consists of three equal parts — praise, confession of belief, and supplication. See Rambach, Anthologie christlicher Gesdnye, i, 87 sq. ; Bassler, Ausivahl idt christlicher Lieder, p. 44 sq. ; Her- zog. Real-Encyklop, i, 275 sq. (2d ed. p. 328 sq.) ; Ten- tzel, Exercitationes X de llymno Te Deum Laudamus (Lips. 1692) ; Bingham, Christ. Antiq. bk. xiv, ch. xi, § 9 ; and the monographs cited by Volbeding, Index Proyrammutum, p. 134. (B. P.)
Te Igitur (i. e. " Thee therefore"), the first two words of the canon of the Latin mass. This part of the eucharistic service is said to have been drawn up under the direction of Gregory the Great, though por- tions of it are doubtless of much earlier date. It was also called Obsecratio. This service, as distinct from the missal, was used, and is still used, by bishops, prel- ates, and other dignitaries ; and as the canon is the most sacred part of the service, oaths upon the Te lyi- tur were regarded as especially solemn. The Te Igitur appears to have been used in the ordeal of compur- gation.
Teen (Chinese, heave?)), a word generally used by the early Roman Catholic missionaries to denote the Supreme Being; but, to render it more evidently de- scriptive of a person, the Inquisition onlered the addi- tion to it of the word Choo, " Lord." Thus Teen-Choo meant " Lord of heaven," and came to be the recognised appellative of God by Romish converts. The Protes- tant missionaries rejected Teen, and substituted Shin or Shang-te, — Gardner, Faiths of the World, s. v,
Teenali. See Fig.
Tehaph'nehes (Ezek. xxx, 18). See Tahpanhes.
Tehiii'nah (Heb. Techinnah' , nstltl, supplication, as often ; Sept. Qaini v. r. 8«(/ia)' ; Vulg. Tekinna), a name occurring in the obscure list of the descendants of Judah (1 Chron. iv, 12) as the last-named of the three sons of Eshton (q. v.), and grandson of Chelub (q. v.); with the added epithet " the father of the city of Na- hash" (Abi-Ir-lVachash), and the statement "These are the men of Rechah" (q. v.). From all this, we can only gather that Tehinnah was probably related to the family of David. B.C. cir. 1083. See Nahash.