Trental, an office for the dead in the Latin Church, consisting of thirt}^ masses on thirty consecutive days.
Trepalium, a name given to the rack used for ex- amining witnesses by torture. According to canon 38, Council (if Tarragona, presbyters and deacons were for- bidden to stand at the Trepalium while persons were tortured. See Bingham, Christ. Antiq. bk. xviii, ch. v, § 34.
Trespass (^'-^.ynilt; 7rapi'nrTioi.in) is an offence committed, a hurt, or wrong done to a neighbor; and partakes of the nature of an error or slip rather than of deliberate or gross sin. I'nder the law, the delinquent who had trespassed was of course lionnd to make satis- faction; but an offering or oblation was allowed liim to reconcile himself to the Divine (iovernor (Lev. v, 6, 15). Our Saviour teaches us that whoever does not forgive the trespasses of a fellow-man against himself is not to expect that his Father in heaven will forgive his tres- passes (^latt. vi, 14, 15).
Trespass-Offering (crs, ashclm, once [Lev. vi, 5] tern. rT2',l'N, which properly denotes the act of tres- pass, as elsewhere). This sacrifice was offered for indi- viduals only, and chiefly for such transgressions as were not punishable by the laws of the State (vii, 19), The victim sacrificed was different on different occasions. 1. A trespass-offering was brought when a person did not inform of a crime committed by another (v, 1); when a i)erson had touched any unclean object, and had omitted the sacrifice of purification (ver, 2, 3); when a iierson had, through forgetfulness, neglected to fulfil his rash vow. In each of these cases the offering was a ewe or a she-goat ; or, if the sacriticer were poor, it might consist of doves or tine flour, without oil and incense (ver. 4-13). 2. When a person had, through mistake, applied to a common purjiose anything which had been consecrated to a holy use (ver. 10. 16; xxii, 14), or had in any way violated an engagement, or de- nied stolen property, or concealed any lost thing which he had found. In these cases the offering was a ram, and the restoration of the alienated property, with one fifth of the value; in the former case to the priest, in the latter to the owner or bis heirs (vi, 2-7). 3. When any person had, through ignorance, done something for- bidden, the victim was a ram (v, 17, 18). 4. When a man had a criminal connection with a betrothed fe- male slave (xix, 20-22), or had, in later times, con- tracted an idolatrous marriage, the victim was a ram (Ezra x, 19). So also a Nazarite who had contracted defilement by touching a dead body (Numb, vi, 9-12), and a leper who had been healed, were to bring a Iamb for a trespass-offering (Lev. xiv, 12, 24). In this offer- ing the victim was slain on the north side of the altar, the blood sprinkled round it, and the pieces of fat burned upon it. See Sin-offeuing.
Among the Hebrews trespass-offerings, like all other expiatory sacrifices, were symbolical representations of the great work, for the effecting of which the Jlessiah was promised to fallen man (Psa. xl, 6, 8; Heb. viii, 3; ix, 14, 26, 28; x, 5. 10). As it was the design of the JMosaic law to remind the Hebrews that they were guilty of sin and liable to death, so every sacrifice was a memorial of this mournful truth, as well as a type of the work of our Redeemer. When a Hebrew had com- mitted a trespass against the divine law, providing the transgression was such as admitted an expiation, he had to offer the requisite sacrifices before he could be restored to his civil privileges. With this a mere worldly-minded Hebrew was content; but, as no mere animal sacrifice could make atonement for sin, to the sincere believer the sacrifice was only the symbol and type of something spiritual. It reminded him that his sins had not only excluded him from the divine favor, but that he deserved death and siiliseqnent agony; it directed him to the need of a sacrifice for sin ere God would forgive his transgression ; and it assured him that, just as by sacrifice he had been restored to his civil and political rights, so by faith in the great sac- rifice for sin on the part of the lamb of (iod might he be restored to the divine favor, and to a ])lace in that spiritual kingdom of which the Hebrew nation was the type. See Pkopitiatouv Sacuificks.
Treuenfels, Abraham, a Jewish rabbi and doctor of philosophy of (iermany. was born at Detnidld in the year I.S18. After visiting the gymnasium of that place, he went, in 1837, to Hanover, where he studied under Dr. Adler (now chief rabbi of England). In 1839 he pursued a course of studies at the Bonn University, and completed his Kabliinical education at Frankfort. In 1844 he was appointed rabbi at Weilhiirg, in Nassau, and in 1860 he was called to Stettin, where he died, Jan. 30, 1879. He published, X::!: rifX-iS, oeler die Heine Genesis und die noch rorhandenen Bruchstiicke derselben. yriechisch und deutsch, und mit A nmerkungen, in the l.iteratnrblatt des Orients, 1846, No. 129: — Ueber
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den Blbelcanon des Flavins Josephus (1849). But his literarv activity was chiefly displayed in the Jsraeli- tiic/ic 'Wochenschrift, which he published in connection witli Dr. M. Kahm'er. (B. P.)