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Time of the EndAid to Bible Understanding
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in the early part of the nineteenth century indicated that this foretold “time of the end” was yet future, since those “having insight,” God’s true servants, were to understand the prophecy in the “time of the end.”—Dan. 12:9, 10.
The expression “time of the end” is also used in connection with particular events. Daniel 11:40 reads: “In the time of the end the king of the south will engage with [the king of the north] in a pushing, and against him the king of the north will storm with chariots and with horsemen and with many ships.” Thereafter the prophecy discusses the actions of the “king of the north” and indicates that he will come to his end. (Dan. 11:41-45) Thus the “time of the end” here is evidently to be understood as a period culminated by the destruction of the “king of the north.” Lending confirmation to this is the fact that the “king of the north” is earlier portrayed as persecuting God’s servants, those “having insight,” until the “time of the end,” that is, until his time of the end.—Dan. 11:33-35.
Another feature associated with the “time of the end” is the standing up of a “king fierce in countenance” that would range himself against the “Prince of princes,” finally to be broken or destroyed. This “king” was to stand up in the final part of the kingdoms that sprang from the four parts into which the Grecian Empire was to be divided. (Dan. 8:8-25) Since the “king of the north” and the “king of the south” came from the same source, it logically follows that the “king fierce in countenance” corresponds to one of these ‘kings’ in his “time of the end.”
The expression “time of the end” does not mean an ‘end of time’ but denotes a period of time that culminates in the end or destruction, not of all things, but of the things mentioned in the prophecy. That time itself will not end is made clear in the Scriptures. For example, the psalmist said concerning the earth: “It will not be made to totter to time indefinite, or forever.” (Ps. 104:5) Since the earth will continue to exist, it necessarily follows that time, as an earthly “dimension” or measurement, will not cease. While it is true that Revelation 10:6 may be rendered “there should be time no longer,” the context indicates that this means no further grant of time; thus, a specific or allotted period of time terminates. (AV) Other translations, therefore, read: “There should be no more delay.” (AT) “There will be no delay any longer.” (NW) “There should be no more delay.” (RS) Commenting on this text, A. T. Robertson observes: “This does not mean that chronos (time) . . . will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (verse 7), in answer to the question, ‘How long?’ (6:10).”—Word Pictures in the New Testament, Vol. VI, p. 372.
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TimnaAid to Bible Understanding
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TIMNA
(Timʹna).
1. Concubine of Esau’s son Eliphaz and mother of Amalek. (Gen. 36:10-12) In the genealogy at 1 Chronicles 1:36, there are first enumerated five sons of Esau’s son Eliphaz. Next are added, “Timna and Amalek.” Professor C. F. Keil remarks on this: “The addition of the two names Timna and Amalek in the Chronicle thus appears to be merely an abbreviation, which the author might well allow himself, as the posterity of Esau were known to his readers from Genesis. The name Timna, too, by its form (a feminine formation), must have guarded against the idea of some modern exegetes that Timna was also a son of Eliphaz.” (Commentaries on the Old Testament [Chronicles], p. 53) Thus, Eliphaz’ six sons were listed, but with the notation that one of them, Amalek, was of Eliphaz’ concubine, Timna. It must be remembered that Amalek became a nation that hated God’s people, and concerning whom Jehovah said: “Jehovah will have war with Amalek from generation to generation.” (Ex. 17:8-16) Thus the accounts, both in Genesis and in Chronicles, give this detail concerning the origin of Amalek. This Timna is possibly the same as No. 2 below.
2. A daughter of Seir the Horite, therefore sister of Lotan and Seir’s other sons. (Gen. 36:20-22; 1 Chron. 1:39) Possibly identical with No. 1 above.
3. The first name found in the list of eleven “sheiks of Esau” or Edom. (Gen. 36:40-43; 1 Chron. 1:51-54) In the view of many translators, Timna and the other names listed are personal names. (AS, AV, JB, NW, RS) However, it is generally acknowledged that the expression “according to their families, according to their places, by their names” indicates that a tribe or an area is meant. Some versions therefore prefer such expressions as “the chief of Timna,” and so forth. (JP, AT) In fact, at Genesis 36:41, in the same list, a woman’s name, Oholibamah, appears, allowing for the name Timna to be that of a woman. Eusebius and Jerome identified Timna with an Edomite site called “Thamna,” which stood in their day. However, the location of any such region named for Timna is currently unknown.
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TimnahAid to Bible Understanding
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TIMNAH
(Timʹnah) [assigned portion].
1. A location at the boundary of Judah and Dan. (Josh. 15:1, 10; 19:40-43) Today it is often identified with a place preserving some similarity to the ancient name, Khirbet Tibnah, about two miles (c. 3 kilometers) W of the suggested site of Beth-shemesh.
Samson selected a Philistine woman of Timnah for marriage when “looking for an opportunity against the Philistines,” who then ruled over Israel. En route to the city, he killed a lion bare-handed at the vineyards of Timnah. (Judg. 14:1-6) In the time of King Ahaz, the Philistines captured Timnah and its dependent towns.—2 Chron. 28:16-19.
2. A city in the mountainous region of Judah. Scholars identify this Timnah with modern Tibnah, about two miles (c. 3 kilometers) N-NW of the possible site of Gibean (el-Jeba’). (Josh. 15:20, 48, 57) Apparently, near this Timnah Judah planned to shear his sheep, and at Enaim (which was on the road to Timnah) he had relations with Tamar, mistaking her for a harlot.—Gen. 38:12-18.
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Timnath-heresAid to Bible Understanding
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TIMNATH-HERES
(Timʹnath-heʹres) [perhaps, portion of the sun].
Location of Joshua’s inheritance and later burial in the mountainous region of Ephraim, N of Mount Gaash. (Judg. 2:8, 9) It is called Timnath-serah elsewhere.
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Timnath-serahAid to Bible Understanding
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TIMNATH-SERAH
(Timʹnath-seʹrah) [portion remaining].
The city given to Joshua as his inheritance in the mountainous region of Ephraim. He requested Timnath-serah and the sons of Israel gave it to him “at the order of Jehovah.” Joshua built up the city and was later buried there. (Josh. 19:49, 50; 24:30) Judges 2:9 reads “Timnath-heres” instead of “Timnath-serah” in both the Hebrew Masoretic text and the Greek Septuagint. The reason for this difference in names is unknown.
Currently geographers prefer to identify Timnath-serah with Khirbet Tibneh, about eighteen miles (29 kilometers) S-SW of the probable ancient site of Shechem. Situated on the western edge of the mountainous region, Khirbet Tibneh overlooks the coastal plain. Mount Gaash, S of Timnath-serah (Timnath-heres) (Josh. 24:30; Judg. 2:9), cannot now be located definitely.
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TimniteAid to Bible Understanding
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TIMNITE
(Timʹnite).
A person of Timnah; in its only occurrence the term is applied to Samson’s father-in-law.—Judg. 15:6.
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TimonAid to Bible Understanding
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TIMON
(Tiʹmon) [deeming worthy].
One of the seven men “full of spirit and wisdom” appointed by the apostles to care for the “daily distribution” in the infant Christian congregation. In spite of his Greek name, he was likely a Jew by birth.—Acts 6:1-6.
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