were assigned their own tents. (Gen. 13:5; 31:33) Probably mats were used on the ground inside the tent.

Tents were a distinctive feature of nomadic life, contrasting with the houses of those having a more settled life. Thus, Abraham is described as ‘dwelling in tents’ while he was “awaiting the city having real foundations.” (Heb. 11:9, 10) It seems that during their stay in Egypt the Israelites mainly lived in houses, not tents. (Ex. 12:7) But upon leaving Egypt they reverted to tents (Ex. 16:16) and used them throughout the forty years in the wilderness. (Lev. 14:8; Num. 16:26) During this period two particular tents were especially important, the “tabernacle” and Moses’ tent. (Ex. 25:8, 9; 26:1; 33:7; see TABERNACLE; TENT OF MEETING.) Even after the Israelites conquered the Promised Land tents were still used at times by shepherds or agricultural workers in the field. (Song of Sol. 1:8) Zechariah 12:7 likely refers to such ones, they being the first to be affected and in need of protection if an enemy nation came against the land to attack the city of Jerusalem. Also, tents were used by military commanders and armies when on distant expeditions.—1 Sam. 17:54; 2 Ki. 7:7; compare Daniel 11:45.

The long contact of the Israelites with tents undoubtedly gave rise to the poetic use of “tent” to refer to any habitation, even if it was a normal house.—Ex. 12:23, 30; 1 Sam. 13:2; 1 Ki. 12:16; Ps. 78:51.

FIGURATIVE USES

This familiarity with tents is also reflected in the Bible’s many figurative references to tents. Regarding the time he was approaching death, Hezekiah wrote: “My own habitation has been pulled out and removed from me like the tent of shepherds.” (Isa. 38:12) As a tent occupying a spot could quickly be taken down and removed, the poles taken out and the pegs pulled up, so Hezekiah’s place in the land of the living seemed transitory and easily removed. Eliphaz likened death to pulling out the tent cord, which would make a tent collapse. (Job 4:21) Somewhat similarly, Paul used the metaphor of a tent when speaking of the human bodies of spirit-begotten Christians. A collapsible tent is a more fragile and temporary dwelling than a normal house. Though existing on earth in a mortal body of flesh, the Christians having the spirit as a token of the heavenly life to come look forward to “a building from God,” a heavenly body that is everlasting, incorruptible.—1 Cor. 15:50-53; 2 Cor. 5:1-5; compare 2 Peter 1:13, 14.

In portraying the destruction to come upon the Jews, Jeremiah used the figure of a tent. (Jer. 4:20) He likened the desolated nation to a woman whose tent was down, with its cords cut. Further emphasizing the pathetic condition, her sons were in exile, so there was no one remaining who could help her with the work of raising and stretching the tent. (Jer. 10:20) When the Babylonians destroyed Jerusalem, the city as a former collection of dwellings could be described as “the tent of the daughter of Zion” into which God had poured his rage.—Lam. 2:4.

A “tent” also served in another figurative way in a number of instances. The tent of an individual was a place of rest and protection from the elements. (Gen. 18:1) In view of the customs regarding hospitality, visitors had reason to believe that they would be cared for and respected when welcomed into someone’s tent. Consequently, when Revelation 7:15 says about the “great crowd” that God “will spread his tent over them” it suggests protective care and security. (Ps. 61:3, 4) Isaiah speaks of the preparations that God’s wife, Zion, is to make for the sons she will produce. She is told to “make the place of your tent more spacious.” (Isa. 54:2) Thus, she enlarges the protective place for her children.

At Revelation 21:1-3, God projected John’s vision into the thousand-year reign of Christ, and said: “Look! The tent of God is with mankind, and he will reside with them [or, tent with them].” In a way foreshadowed by the tent or tabernacle in the wilderness, God will dwell, not personally, but representatively with mankind as he deals with them through the “Lamb of God,” who is also the great High Priest.—Ex. 25:8; 33:20; John 1:29; Heb. 4:14.

TENTH PART

See TITHE.

TENTMAKER

One who makes or repairs tents. Acts 18:3 designates the trade of Paul, Aquila and Priscilla by the Greek term ske·no·poi·osʹ. Various opinions have been offered as to the exact type of craftsman indicated by this word (whether a tentmaker, weaver of tapestry or ropemaker); however, numerous scholars acknowledge that “there seems no reason to depart from the translation ‘tent-makers.’”—The Expositor’s Greek Testament, Vol. II, p. 385.

When Paul first visited Corinth he stayed with Aquila and Priscilla “on account of being of the same trade.” (Acts 18:1-3) The apostle Paul was from Tarsus in Cilicia, an area famous for its goat-hair cloth named cilicium from which tents were made. (Acts 21:39) Among the Jews of the first century C.E. it was considered honorable to teach a lad a trade even if he was to receive a higher education. So Paul likely gained experience in the manufacture of tents while still a youth. Tentmaking may also have been the type of work the apostle did in Thessalonica (1 Thess. 2:9; 2 Thess. 3:8) and other places. (Acts 20:34, 35; 1 Cor. 4:11, 12) The work was not easy, for it is reported that the cilicium tended to be stiff and rough, consequently being difficult to cut and sew.

TENT OF MEETING

An expression applied both to the tent of Moses (Ex. 33:7) and to the sacred tabernacle erected in the wilderness. (Ex. 39:32, 40; 40:2, 6, 7, 22, 24, 26, 29, 30, 32, 34, 35) For a time until the erection of the tabernacle, the tent of Moses served as a temporary sanctuary. This was by reason of the fact that the cloud, representing Jehovah’s presence, stationed itself “at” (likely, in front of) the entrance of this tent whenever Moses entered, and Jehovah communicated with Moses there. It was called the “tent of meeting,” evidently because the people had to go there to inquire of Jehovah and thus, in effect, they met Jehovah there. (Ex. 33:7-11) Apparently for the same reason the sacred tabernacle was termed the “tent of meeting.”—See TABERNACLE.

TENT OF THE TESTIMONY

See TABERNACLE.

TEN WORDS

This English equivalent for the Hebrew expression ʽaseʹreth had-d^eva·rimʹ, found only in the Pentateuch, designates the ten basic laws of the Law covenant; commonly called the Ten Commandments. (Ex. 34:28; Deut. 4:13; 10:4) This special code of laws is also spoken of as the “Words” (Deut. 5:22) and as “the words of the covenant.” (Ex. 34:28) The Septuagint Version (Ex. 34:28; Deut. 10:4) reads “deʹka [ten] loʹgous [words],” from which combination the word Decalogue is derived.

SOURCE OF TABLETS

The Ten Words or Commandments were first orally given at Mount Sinai by the angel of Jehovah. (Ex. 20:1; 31:18; Deut. 5:22; 9:10; Acts 7:38, 53; see also Galatians 3:19; Hebrews 2:2.) Moses then ascended the Mount to receive the Ten Words in written form on two stone tablets, along with other commandments and instructions. During his extended forty-day stay the people grew restless and made a molten calf to worship. Seeing this spectacle of idolatry upon descending the mountain, Moses threw down and shattered “the tablets [that] were the workmanship of God,” the very tablets upon which the Ten Words had been written.—Ex. 24:12; 31:18–32:19; Deut. 9:8-17; compare Luke 11:20.

Jehovah later told Moses: “Carve out for yourself two tablets of stone like the first ones, and I must