service of God. The Persian king's decree seems to order its height to be 60 cubits, and its breadth to be 60 perhaps the porch might be only allowed to be 60 cubits high, which was but the half of the height of that erected by Solomon. Or what we render breadth, may signify the length, as it is scarce probable Cyrus would order the height and breadth, and not the length. Or perhaps, though Solomon's temple was but 20 cubits from side to side within, yet the breadth of the walls, and priests' chambers added thereto, might make it 60 cubits. This second temple built under the direction of Zerubbabel, and Joshua the high-priest, wanted, as the Jews say, five things which were the chief glory of the former, viz. the ark and its furniture, the Shechinah or cloud of the divine presence, the holy fire, the Urim and Thummim, and the spirit of prophecy: but the want of these could hardly be the reason of the old men's mourning when they saw the foundation of it laid; but the true reason seems to be, the unlikeli hood, that it, when founded by a few poor tributaries, would ever attain to the glory of the former, reared by the wisest and richest of kings, Ezra i. and iii. and vi. About A. M. 3837, Antiochus profaned it, stopt the daily sacrifice, and erected the image of Jupiter his chief idol on the altar of burnt-offering: but about three years after, Judas Maccabeus purified and repaired it, and restored the true worship of God. To gain the affection of the Jews, and humour his own pride,|| Blerod the Great, about A. M. 3987, began to build it anew. In about 9 years he finished the principal parts of it; but 46 years after, when our Saviour had begun his public ministry, it was not quite finished: nay, till the beginning of their ruinous wars, they still added to its buildings. Josephus describes this temple as follows: It was built on a very hard rock, wherein the foundations were laid with incredible exponce. The tem ple itself was 60 cubits high and as many broad. But in the front Herod added two wings or shoulders, each of which projecting 20 cubits, made the whole length of the front 100 cubits, and the breadth as many; and the gate was 70 cubits high, and 20 broad, but without any doors. The stones were white marble, 25 cubits in length, 12 in height, and 9 in breadth, all polished, and unspeakably beautiful. Instead of doors, the gate was closed with vails flowered with gold, silver, purple, and every thing rich and curious. At each side of the gate were two stately pillars, from whence hung golden festoons, and vines with leaves and clusters of grapes, curiously wrought.—The whole enclosure was about a furlong square, surrounded with an high wall of large stones, some of them above 40 cubits long, and all fastened to one another with lead or iron. Where the wall was raised from the bottom of the adjacent valley, its height was above 300 or 400 cubits. On the inside of this high wall, round about, were erected three fine galleries; the narrowest about 30 feet wide, and 50 in height; but the largest, which was between the other two, was 45 feet wide, and 100 feet high. These galleries were supported by 162 pillars of marble, each about 27 feet in circumference. The wall of this enclosure had four gates towards the west, and one towards each of the other three quarters. Solomon's porch was at the east gate of the temple called Beautiful, Acts iii. 2, 11. The piazzas and court were paved with marble. Within this enclosure, and near to the galleries, was a second, surrounded with beautiful marble rails, and with stately columns at proper distances, inscribed with mottoes, prohibiting the Gentiles and unclean Jews to proceed any further. This enclosure had one gate on the east side, three op the south, nd as many on the north, placed at equal distances. Within this, a third enclosure surrounded the TEMPORAL; belonging to time, 2 Cor. iv. 18. temple and altar of burnt-offering.no Jew or Christian dare enter this Its wall had a flight of 14 steps on court, under pain of death, or of rethe outside, which hid a considerable deeming his life by becoming a Mapart of it; and on the top, quite round hometan. The Heathens had temit had a terrace of 12 feet broad.- ples for their idols. That of Belus at This enclosure had one gate on the|| Babylon, of Diana at Ephesus, and of east, four on the south, and as many Jupiter in the Capitol at Rome, and on the north, at equal distances. At that of Serapis at Alexandria, were the inside of each gate, were two large the most famous; but the ancient square chambers, 30 cubits wide, and Persians, &c. would build none, as 40 high, supported by pillars of 12 God is omnipresent. cubits in circumference. On the inside, except on the west side, there were double galleries, supported by a double row of pillars. The gates were 30 cubits high, and 15 broad. The women, it seems, had their separate court, and entered by the east gate, which was overlaid with Corinthian brass. Within this third enclosure, the court of the priests was separated from that of the people, by a low wall. Here stood the altar of burnt-offering, which was of hewn stone, 40 cubits broad, and 15 in height; and the lavers, and the temple properly so called. The wall of the temple and its roof being covered with gold on the outside, made a glorious appearance in a sunny day.Herod solemnly dedicated his new temple. It had not stood much above 70 years, when the Jews made a fort of it in their ruinous war. After it had been polluted with murder, and every other wickedness, it was, to the extreme grief of Titus the Roman prince, burnt to the ground. To give the lie to our Saviour, who had said, one stone of it should not be left above another, Julian the Roman emperor, in concurrence with the Jews, twice attempted to rebuild it, about A. D. 390. Earthquakes and flames of fire dispersed their materials, and killed a vast number of the workmen. At present, there is a mock temple on the southeast of Jerusalem, whose court is 570 paces long, and 370 broad. In the middle, where it is supposed the Holy of Holies stood, there is a Mahometan mo que. To this the Mahometans pay great veneration; but TEMPT; (1.) To try : so God tempts men, when he puts them on hard duties, to discover their grace, their faith, love, and obedience, Gen. xxii. 1. Men tempt God, when they unseasonably and irreverently require proofs of his presence, power, and goodness; when they expose themselves to danger, from which they cannot escape without the miraculous interposition of his providence; and when they sin with such boldness as if they wanted to try whether God could or would know and punish them, Exod. xvii. 2. Matth. iv. 7. Mal. iii. 15. Acts v. 9. The Jews tempted Christ, by endeavouring to provoke or ensnare him, Matt. xvi. 1. and xxii. 16. (2.) To entice to sin : so Satan and his agents tempt men, and on that account he is called the tempter, 1 Cor. vii. 5. 1 Thess. iii. 5 and so God tempis no man, nor is he effectually tempted of any, Jam. i. 13. The Hebrew martyrs were tempted, were tortured or burnt, Heb. xi. 37. TEMPTATION, is, (1.) The enticement of a person to sin, and the means thereof; this men are to watch and pray against, Matth. xxvi. 41. God leads men into temptation, when he withholds his grace and providential restraints; when he gives them up to Satan and their own lusts, or to their wicked neighbours, to be enticed to sin; or when he lays before them such occasions as they will improve to encourage and perpetrate their wickedness, Matth. vi 12. (2.) Trials; sore afflictions; persecutions, 28. God's miracles of mercy and judgment, whereby he tried the Hebrews and Egyptians' obedience to his will, are called temptations, Deut. iv. 34. and vii. 19. Jam. i. 2, 12. Luke viii. 13. and xxii. || think they were talismans, or figures of metal, formed under a particular aspect of the planets; and to which they ascribed the preservation of the family from evil, and their enjoyment of happiness. To such, the eastern nations have for many ages been exceedingly addicted; and the Persians call them telephin, which is much the same as teraphim. Rabbi Eliezer the Jew says, teraphims were thus formed: they killed a firstborn child, clove his head, and sprinkled it with salt and oil; they wrote down the name of some devil in a golden plate, which they put under the child's tongue : they then placed the head in some niche of the house-wall, and lighted lamps to it, and asked it questions.. Others think the teraphim were little images of deceased friends, and much the same as the household gods of the TEN, is a number of perfection; and ten times, is often, Gen. xxxi. 7. Numb. xiv. 12. Job xix. 3. Ten pounds or talents, denote many gifts and opportunities, Luke xix. 13. Mat. xxv. 28: but ten days of tribulation, denote a short space; or perhaps is an allusion to the ten years persecution of Dioclesian, Rev.ii. 10. See HORNS, CROWNS, TOES, TITHES. A tenth hart, may signify one kingdom, or a considerable part of the Popish territory, Rev. xi. 13: but in Isa. vi. 13. a tenth, or tenth part, may denote a few persons consecrated to the service of God. To TEND; to work towards, Romans, or the ancestors of the ChiProv. x. 16. nese. It is certain they were consulted TENDER; (1.) Weak and feeble,|| for oracles, Zech. x. 2. Rachel to Gen. xxxiii. 13. (2.) Nice and deli-transfer her father's good fortune to cate, Deut. xxviii. 56. (3.) Young herself and family, or in order to wor and carefully educated, Prov. iv. 3. ship it, stole her father's teraphim. He (4.) Of a compassionate, kindly, and carefully searched to recover it, but forgiving temper, Eph. iv. 32. God's could not. Jacob caused her soon af mercy is said to be tender, to import || ter to deliver it, and he hid it under an that it is infinitely kind and affection-oak, never more to be used, Gen. xxxi. ate, Psal. xxv. 6. A tender heart, is || 19—35. and xxxv. 4. Micah the Eone which is easily affected with God's phraimite formed a teraphim; but the law or providence, and cannot endure | Danites took it, and placed it at their what is sinful, 2 Chron. xxxiv. 27. city DAN, Judg. xvii. and xviii. Michal Young and weak believers, and the laid a teraphim in the bed instead of first notions of good works, are call- David her husband, and thereby deed tender grapes, Song ii. 13, 15. ceived her father's messengers, 1 Sam. xix. 15, 16. Dealers with familiar spirits consulted the teraphim, 2 Kings xxiii. 24. Nebuchadnezzar consulted his teraphim, whether he should first besiege Rabbah or Jerusalem, Ezek. xxi. 21. The Jews, in their present dispersion, are without images and teraphim, as they profess great detestation of idolatry, Hos. iii. 4. || || TENT. See TABERNACLE. TERAH, the son of Nahor, and father of Haran, Nahor, and Abraham, || was born A. M. 1878; and at the 130th year of his life, had Abram born to him. He and his family were idolaters; but we hope God's call of Abraham, was blessed for the conversion of sundry in it. It is certain that Terah went along with Abraham to Haran, and died there, Gen. xi. 24,| to 32. Josh. xxiv. 2, 14. TERAPHIM; a certain kind of images used by the ancients. Some TERM; to name, Isa. Ixii. 4. TERRESTRIAL; belonging to the earth, 1 Cor. xv. 40. John iii. 12. TERRIBLE; what by horrible aspect, or by cruelty, power, or awful |