Paul wrote: “Other congregations I robbed by accepting provisions in order to minister to you.” (2 Cor. 11:8) There was nothing fraudulent about Paul’s receiving provisions from others. But evidently he spoke as though he had robbed those congregations in the sense of having used what he had received from them to supply his needs while laboring, not with them, but in behalf of the Corinthians.

In some cases ‘stealing’ may refer to the justified act of taking what one has a right to take, the emphasis being on the stealthy manner in which the act is executed. For example, Israelites ‘stole’ the body of Saul from the public square of Beth-shan. (2 Sam. 21:12) The aunt of young Jehoash saved his life by ‘stealing him away from among his brothers,’ who were killed by wicked Athaliah.—2 Ki 11:1, 2; 2 Chron. 22:11.

CONDEMNED BY GOD

Most of the Biblical references to stealing, however, pertain to the unlawful taking of what belongs to someone else. Jehovah’s law to Israel explicitly stated: “You must not steal.” (Ex. 20:15; Lev. 19:11, 13; Deut. 5:19; Matt. 19:18) A thief had to make twofold, fourfold or as much as fivefold compensation, depending upon what the Law outlined. If he could not do so, he was sold into slavery, evidently regaining his freedom upon making full compensation. (Ex. 22:1-12) In addition to making compensation, the disgraced thief (Jer. 2:26) was to bring a guilt offering and have the priest make atonement for his sins.—Lev. 6:2-7.

Eventually the nation of Israel came to disregard these laws and, as a consequence, Jehovah allowed robbers and thieves from within and without to plague the nation. (Deut. 28:29, 31; Ezek. 7:22) Fraudulent practices, especially the oppression of poor and needy persons, became common.—Isa. 1:23; 3:14; Jer. 7:9-11; 21:12; 22:3; Ezek. 22:29; Mic. 2:2.

While the thief who steals for hunger’s sake may not be as reprehensible as one who, like Achan and Judas Iscariot, steals out of greed and because of a bad heart (Josh. 7:11, 20, 21; Prov. 6:30; Matt. 15:19; John 12:4-6), those desiring God’s approval cannot be guilty of thievery. (Isa. 61:8; Rom. 2:21) Although Christians are not under the Mosaic law, they are under command to love their fellowman. “Love does not work evil to one’s neighbor”; therefore, thievery has no place among Christians. (Rom. 13:9, 10; Matt. 22:39; Jas. 2:8) Any thief wanting to live under God’s kingdom rule must repent of his former course of conduct and learn to do hard work for a living. (1 Cor. 6:10; Eph. 4:28; 1 Pet. 4:15) And the genuinely repentant ex-thief can rest assured of Jehovah’s forgiveness.—Ezek. 33:14-16.

THIGH

[Heb., ya·rekhʹ; Gr., me·rosʹ].

That part of the leg that extends from the hip to the knee. Since it is on a person’s side, the Hebrew word also may refer to the side of something, as the “side” of the tabernacle, or of an altar.—Ex. 40:24; 2 Ki. 16:14.

The sword was worn at the side, on the thigh. (Ex. 32:27; Judg. 3:16, 21; Song of Sol. 3:8; Ps. 45:3) In Revelation 19:11-21, Christ Jesus is portrayed as riding a white war mount into the battle against the “wild beast” and the kings of the earth with their armies. His title “King of kings and Lord of lords” is plainly announced in writing on his outer garment at the thigh, where usually the sword of authority is worn.

The drawers of the priests in Israel extended from the hips and to the thighs, that is, to where the thighs ended, so that their nakedness was well covered when they served at the sanctuary and Jehovah’s altar. Otherwise, they would die.—Ex. 28:42, 43.

When swearing an oath, a custom occasionally followed was for the swearer to put his hand under the thigh of the person to whom it was sworn. (Gen. 24:2-4, 9; 47:29-31) As to the significance of this, see ATTITUDES AND GESTURES (Swearing). The practice of slapping the thigh denoted grief, sorrow or remorse.—Jer. 31:19; Ezek. 21:12.

The thigh being in the general area of the body in which the reproductive organs are located, offspring are said to ‘issue out of the upper thigh.’ (Gen. 46:26; Ex. 1:5; Judg. 8:30) In the case of the trial of a woman suspected by her husband of secret adultery, the word is used euphemistically for the procreative organs.—Num. 5:21-27.

THINKING ABILITY

The Hebrew term (m^ezim·mahʹ) that conveys the thought of “thinking ability” or “idea” has been defined as “purpose, discretion, device.” M^ezim·mahʹ is used to designate the purposeful ‘ideas’ of Jehovah God or of his “heart” (Job 42:2; Jer. 23:20; 30:24; 51:11), “thinking ability” or wise and thoughtful consideration based on a thorough knowledge of a thing (Prov. 5:2; 8:12), or the schemes, devices and foolish ideas of wicked men.—Ps. 10:2, 4; 21:11; 37:7; 139:19, 20; Prov. 12:2; 24:8; Jer. 11:15.

One of the aims of the proverbs is to give to a young man knowledge and thinking ability. (Prov. 1:1-4) The information contained in the proverbs enables an individual to formulate wholesome thoughts and ideas that can give purposeful direction to his life. Thinking ability safeguards him from following a wrong course and associating with those who would influence him toward bad, as it helps him to see what such action would lead to. This results in blessing for the individual. Wisdom and thinking ability safeguard him from engaging in activities leading to calamity and thus prove to be life to his soul. He enjoys security, not needing to fear that justice might catch up with him for having become guilty of wrongdoing.—Prov. 3:21-25.

However, the one who truly exercises thinking ability may also become an object of hatred. This could be the thought expressed at Proverbs 14:17: “The man of thinking abilities is hated.” Often persons who are not thinkers themselves look unfavorably upon those who utilize their mental faculties. Also, in principle, those who exercise their minds in doing God’s will are hated. As Jesus Christ said: “Because you are no part of the world, but I have chosen you out of the world, on this account the world hates you.” (John 15:19) Of course, the original-language term for “thinking abilities” at Proverbs 14:17 can embrace malicious thinking. Therefore, the text may also mean that a man who devises evil is hated, and some translations read accordingly: “And a man of wicked devices is hated.”—JP, Ro.

THISTLE

Any of a variety of plants having prickly, irregular-edged leaves, tough stems, and bearing round or cylindrical heads that produce soft and silky purple, yellow or white flowers. Adam, and later his descendants, had to contend with troublesome thistles when cultivating the cursed ground. (Gen. 3:17, 18) Since their seeds are scattered by the wind, thistles readily gain a foothold in neglected and desolated areas. (See Hosea 10:8.) Jesus Christ referred to thistles in illustrating that people, just like plants, are recognized by their fruits. (Matt. 7:16) In Palestine it is not uncommon to see a number of star thistles being driven along as a rolling mass by fall winds, a feature perhaps alluded to at Psalm 83:13 and Isaiah 17:13.

THOMAS

(Thomʹas) [twin].

This apostle of Jesus Christ was called “The Twin.” (Matt. 10:3; Mark 3:18; Luke 6:15; John 11:16) He appears to have been somewhat impetuous in expressing his feelings or in voicing his doubts. However, upon having his doubts removed, Thomas did not hesitate to make acknowledgment of his belief.

When Jesus proposed returning to Judea that he might awaken Lazarus from death, Thomas declared: