TISHBITE

(Tishʹbite).

Evidently an inhabitant of Tishbeh, apparently a village E of the Jordan, in the land of Gilead. The term Tishbite is applied to Elijah in each of its six occurrences.—1 Ki. 17:1; 21:17, 28; 2 Ki. 1:3, 8; 9:36.

TISHRI

See ETHANIM.

TITHE

A tenth part or 10 percent given or paid as a tribute, especially for religious purposes.

The Bible tells of two instances prior to the setting up of the Law covenant in which a tenth part of possessions were paid to God or to his representative. The first of these was on the occasion when Abraham gave Melchizedek one-tenth of the spoils of his victory over Chedorlaomer and his allies. (Gen. 14:18-20) The apostle Paul cites this incident as proof that Christ’s priesthood according to the manner of Melchizedek is superior to that of Levi, since Levi, being in the loins of Abraham, paid tithes, in effect, to Melchizedek. (Heb. 7:4-10) The second case concerned Jacob, who vowed at Bethel to give one-tenth of his substance to God.—Gen. 28:20-22.

However, these two accounts are merely instances of voluntarily giving one-tenth. There is no record to the effect that Abraham or Jacob commanded their descendants to follow such examples, thereby establishing a religious practice, custom or law. It would have been superfluous for Jacob, if already under a compulsory obligation to pay tithes, to vow to do so, as he did. It is therefore evident that the tithing arrangement was not a custom or a law among the early Hebrews. It was instituted with the inauguration of the Law covenant, not before.

MOSAIC TITHING LAWS

Jehovah gave Israel tithing laws for definite purposes, apparently involving the use of two tenths of their annual income, except during the sabbath years, when no tithe was paid, since no income was anticipated. (Lev. 25:1-12) However, some scholars believe there was only one tithe. Such tithes were in addition to the firstfruits they were under obligation to offer to Jehovah.—Ex. 23:19; 34:26.

The first tithe, consisting of one-tenth of the produce of the land and fruit trees and (evidently of the increase) of the herds and flocks, was brought to the sanctuary and given to the Levites, since they had no inheritance in the land but were devoted to the service of the sanctuary. (Lev. 27:30-32; Num. 18:21, 24) The Levites, in turn, gave a tenth of what they received to the Aaronic priesthood for their support.—Num. 18:25-29.

Evidently the grain was threshed and the fruit of the vine and of the olive tree was converted into wine and oil before tithing. (Num. 18:27, 30; Neh. 10:37) If an Israelite wished to give money instead of this produce, he could do so, provided he added an additional fifth to the valuation. (Lev. 27:31) But it was different with the flock and the herd. As the animals came out of the pen one by one through a gate, the owner stood by the gate with a rod and marked every tenth one as the tithe, without examination or selection.—Lev. 27:32, 33.

It seems there was an additional tithe, a second tenth, set aside each year for purposes other than the direct support of the Levitical priesthood, though the Levites shared in it. Normally it was used and enjoyed in large measure by the Israelite family when assembling together at the national festivals. In cases where the distance to Jerusalem was too great for the convenient transport of this tithe, then the produce was converted into money and this, in turn, was used in Jerusalem for the household’s sustenance and enjoyment during the holy convention there. (Deut. 12:4-7, 11, 17, 18; 14:22-27) Then, at the end of every third and sixth years of the seven-year sabbatical cycle, this tithe, instead of being used to defray expenses at the national assemblies, was set aside for the Levites, alien residents, widows and fatherless boys in the local community.—Deut. 14:28, 29; 26:12.

These tithing laws binding on Israel were not excessive. Nor should it be overlooked that God promised to prosper Israel by opening “the floodgates of the heavens” if his tithing laws were obeyed. (Mal. 3:10; Deut. 28:1, 2, 11-14) When the people became negligent as to tithing, the priesthood suffered, for the priests and Levites were forced to look to secular work and consequently neglected their ministerial services. (Neh. 13:10) Such unfaithfulness tended to bring about a decline in true worship. Sadly, when the ten tribes fell away to calf worship they used the tithe to support that false religion. (Amos 4:4, 5) On the other hand, when Israel was faithful to Jehovah and under the rule of righteous administrators, tithing for the Levites was restored, and true to Jehovah’s promise, there were no shortages.—2 Chron. 31:4-12; Neh. 10:37, 38; 12:44; 13:11-13.

Under the Law there was no stated penalty to be applied to a person’s failing to tithe. Jehovah placed all under a strong moral obligation to provide the tithe; at the end of the three-year tithing cycle they were required to confess before Him that the tithe had been paid in full. (Deut. 26:12-15) Anything wrongfully withheld was viewed as something stolen from God.—Mal. 3:7-9.

By the first century C.E., the Jewish religious leaders, particularly among the scribes and Pharisees, made a sanctimonious show of tithing and other outward works, in a form of worship, but their hearts were far removed from God. (Matt. 15:1-9) Jesus reproved them for their selfish, hypocritical attitude, calling attention to their being meticulous to give a tenth even of “the mint and the dill and the cummin”—something they should have done—yet at the same time disregarding “the weightier matters of the Law, namely, justice and mercy and faithfulness.” (Matt. 23:23; Luke 11:42) By way of illustration, Jesus contrasted the Pharisee who boastfully felt self-righteous because of his own works of fasting and tithing, with the tax collector who, though considered as nothing by the Pharisee, humbled himself, confessed his sins to God and begged for divine mercy.—Luke 18:9-14.

NO TITHING FOR CHRISTIANS

At no time were first-century Christians commanded to pay tithes. The primary purpose of the tithing arrangement under the Law had been to support Israel’s temple and priesthood; consequently the obligation to pay tithes would cease when that Mosaic law covenant came to an end as fulfilled, through Christ’s death on the torture stake. (Eph. 2:15; Col. 2:13, 14) It is true that Levitical priests continued serving at the temple in Jerusalem until it was destroyed in 70 C.E., but Christians from and after 33 C.E. became part of a new spiritual priesthood that was not supported by tithes.—Rom. 6:14; Heb. 7:12; 1 Pet. 2:9.

As Christians they were encouraged to give support to the Christian ministry both by their own ministerial activity and by material contributions. Instead of giving fixed, specified amounts to defray congregational expenses, they were to contribute “according to what a person has,” giving “as he has resolved in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.” (2 Cor. 8:12; 9:7) They were encouraged to follow the principle: “Let the older men who preside in a fine way be reckoned worthy of double honor, especially those who work hard in speaking and teaching. For the scripture says: ‘You must not muzzle a bull when it threshes out the grain’; also: ‘The workman is worthy of his wages.’” (1 Tim. 5:17, 18) However, the apostle Paul set an example in seeking to avoid bringing an undue financial burden on the congregation.—Acts 18:3; 1 Thess. 2:9.

TITUS

(Tiʹtus).

A Greek Christian who labored with the apostle Paul. At the time the circumcision issue arose at Antioch (49 C.E.) it appears that Titus accompanied Paul and Barnabas to Jerusalem. (Acts 15:1, 2; Gal. 2:1-3) About 55 C.E., Titus ministered unselfishly to the Corinthian congregation, having been sent to Corinth by the apostle Paul to assist in the collection for the needy brothers in Judea and perhaps also to note the reaction of the congregation to Paul’s first letter to them. (2 Cor. 2:13; 8:1-6; 12:17, 18) When Titus thereafter met the apostle in Macedonia, he was able to give a good report about the Corinthian congregation, one that brought comfort and joy to Paul. Titus himself had developed great affection for the Corinthian Christians because of their obedience, and their commendable attitude had proved to be a source of encouragement and joy to him.—2 Cor. 7:6, 7, 13-15.

Since Titus had initiated matters in connection with the contribution, Paul desired that he complete the task and commended Titus to the Corinthian congregation as “a sharer with me and a fellow worker for your interests.” Being sincerely interested in the welfare of the Corinthians, and encouraged by the apostle to do so, Titus willingly departed for Corinth.—2 Cor. 8:6, 16, 17, 23.

After Paul was released from his first imprisonment at Rome, Titus and Timothy apparently worked with him in the ministry. While in Crete (sometime between 61 and 64 C.E.), Paul left Titus there to ‘correct the things that were defective and to make appointments of older men in city after city.’ (Titus 1:4, 5) This was evidently a temporary assignment, for Paul requested that Titus do his utmost to join him at Nicopolis.—Titus 3:12.

Sometime during Paul’s second imprisonment at Rome (64-65 C.E.), Titus, likely at the apostle’s direction or with his approval, left for Dalmatia.—2 Tim. 4:10; see DALMATIA.

TITUS, LETTER TO

The apostle Paul identifies himself as the writer of this letter to Titus, a fellow worker of his whom he had left behind in Crete to ‘correct the things that were defective and to make appointments of older men’ in the various congregations there. (Titus 1:1, 4, 5) The letter’s authenticity is attested by all outstanding ancient catalogs of the Christian Greek Scriptures, starting with the Muratorian Fragment of the second century C.E.

TIME AND PLACE OF WRITING

As no record exists that Paul engaged in Christian activity on the island of Crete before his first imprisonment at Rome, he must have been there with Titus sometime between his release and final imprisonment. Thus the time for the letter’s composition would be between about 61 and 64 C.E. Macedonia may have been the place from which the letter was sent; it was apparently there in the same general period that Paul wrote First Timothy (1:3).

THE LETTER’S PURPOSE

The letter evidently was to serve as a guide for Titus and gave him apostolic backing for the performance of his duties in connection with the Cretan congregations. His assignment was not an easy one, for he had to contend with rebellious persons. As Paul wrote: “There are many unruly men, profitless talkers, and deceivers of the mind, especially those men who adhere to the circumcision. It is necessary to shut the mouths of these, as these very men keep on subverting entire households by teaching things they ought not for the sake of dishonest gain.” (Titus 1:10, 11) Also, lying, gluttony and laziness were common among the Cretans, and apparently some of the Christians reflected these bad traits. For this reason Titus had to reprove them with severity and show what was required of Christians, whether young or old, male or female, slave or free. Personally he had to be an example in fine works and show uncorruptness in teaching.—Titus 1:12–3:2.

OUTLINE OF CONTENTS

I. Salutation and pronouncement of blessing (1:1-4)

II. Instructions regarding the appointment of older men and correcting matters in Cretan congregations (1:5–3:11)

A. Qualifications for those appointed as older men (1:5-9)

B. Severe reproof to be given those not conducting themselves properly (1:10-16)

C. Titus’ responsibility to provide healthful teaching concerning conduct befitting aged men, aged women, younger men and slaves, and about subjection to governmental authority (2:1–3:2)

D. Having received declaration of righteousness, all should be instructed to keep minds on maintaining fine works (3:3-8)

E. Foolish questionings to be shunned and one promoting a sect to be rejected after first and second admonition (3:9-11)

III. Personal instructions for Titus, greetings and concluding pronouncement of blessing (3:12-15)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 237-239.

TIZITE

(Tiʹzite).

Designation of David’s warrior Joha. (1 Chron. 11:26, 45) The name is probably derived from a place now unknown.

TOAH

(Toʹah).

A Kohathite Levite ancestor of the prophet Samuel and Heman the singer. (1 Chron. 6:33, 34, 38) He is probably called Nahath in verse 26 and Tohu at 1 Samuel 1:1.

TOB

[good].

A “land” to which Jephthah fled from his half brothers. In Tob he gathered a force of men before his half brothers asked him to be their commander in fighting against the Ammonites. (Judg. 11:3-11) There is possibly another Biblical reference to Tob if the name “Ishtob” is rather to be translated “men of Tob” at 2 Samuel 10:6-8. (See AS, JP, RS, NW, 1955 ed., ftn.) Tob’s location is not definitely known. However, it is often identified with the region centering around et-Taiyibeh, nearly forty miles (c. 64 kilometers) E-SE of the Sea of Galilee.

TOB-ADONIJAH

(Tob-ad·o·niʹjah) [good is Lord Jehovah].

One of the Levites whom Jehoshaphat, in the third year of his reign, sent out to teach Jehovah’s law in the cities of Judah. (2 Chron. 17:7-9) Reference to Adonijah and Tobijah in the same verse leads some scholars to believe this name is a scribal dittograph, that is, an inadvertent repetition.

TOBIAH

(To·biʹah) [Jehovah is good).

1. Forefather of some returned exiles who were unable to establish their Israelite genealogy.—Ezra 2:1, 59, 60; Neh. 7:61, 62.

2. An opponent of Nehemiah. Tobiah was “the servant,” likely some official under the Persian king. (Neh. 2:19) Both he and his son Jehohanan married Jewish women, and Tobiah was also related to High Priest Eliashib. This put Tobiah in a position of advantage for undermining Nehemiah’s authority, in that many Jews looked up to and spoke highly of Tobiah.—6:17-19; 13:4; compare 3:4; 7:6, 7, 10.

When Nehemiah arrived in Jerusalem, Tobiah and his associates were displeased with Israel’s brightening prospect. (Neh. 2:9, 10) At first they merely derided and mocked the Jews (2:19; 4:3), but when the wall rebuilding made progress, they became angrier. However, various conspiracies—to kill off the Jews (4:7-9, 11, 14, 15), and an attempt to get Nehemiah to violate the sanctity of the temple (6:1, 10-13)—all failed. Even after the walls were completed, Tobiah through correspondence with his sympathizers in Jerusalem, attempted to intimidate Nehemiah. (6:16-19) Properly, therefore, Nehemiah asked Jehovah to remember the many wicked deeds of Tobiah and his confederates. (6:14) On his second arrival from Babylon, when