“Let us also go, that we may die with him.” (John 11:16) Since the Judeans had shortly before this time sought to stone Jesus (John 11:7, 8), Thomas perhaps had in mind encouraging the other disciples to accompany Jesus even though this might result in their joining Lazarus and/or Jesus in death.

Thomas showed a dubious attitude in response to Jesus’ comment about going away to prepare a place for the apostles, saying: “Lord, we do not know where you are going. How do we know the way?” (John 14:2-6) Similarly, after hearing about Jesus’ resurrection, Thomas stated: “Unless I see in his hands the print of the nails and stick my finger into the print of the nails and stick my hand into his side, I will certainly not believe.” Eight days later Thomas had the opportunity to do this when Jesus again appeared to the disciples. But whether Thomas actually did feel the wounds on this occasion is not stated. He was nevertheless convinced and exclaimed: “My Lord and my God!” Christ then mildly reproved him, saying: “Happy are those who do not see and yet believe.”—John 20:24-29.

THORN

Any of numerous thorny or prickly plants. About two hundred varieties of thorny plants have been reported as growing in Palestine and Syria, among them being the thorny burnet, the thorny caper, the acanthus, the boxthorn and hawthorns. Although thorns proved to be troublesome to man, they were not altogether useless. Thorny plants were employed as hedges (Hos. 2:6) and for fuel (Eccl. 7:6), and served as food for asses, camels and goats. In more recent times, as may have been the case anciently, the boxthorn and the bramble in particular have been used for hedges, and the thorny burnet has been cut up as fuel for lime kilns.—Isa. 33:12.

The effects of the cursed ground, with its thorns and thistles, were keenly felt by the descendants of Adam (Gen. 3:17, 18), so that Noah’s father Lamech spoke of “the pain of our hands resulting from the ground which Jehovah has cursed.” (Gen. 5:29) After the flood, Jehovah blessed Noah and his sons, stating that his purpose for them was to fill the earth. (Gen. 9:1) God’s curse on the ground was not stated anew. However, Jehovah did not, as in perfect Adam’s case, tell Noah and his family to “subdue the earth.” (Compare Genesis 1:28 with Genesis 8:21-9:2.) This suggests that imperfect man, without divine guidance, could never subdue the earth in the way God had originally purposed. Man would continue experiencing difficulties in cultivating the soil, including having to fight troublesome plants, thorns and thistles. Undoubtedly man’s mismanagement of earth’s resources has increased his problems in this regard.

In the Promised Land, “a land flowing with milk and honey” (Ex. 3:8), the Israelites had to work to keep the land free of thorns and other weeds, as these quickly take over neglected or desolated land. (Isa. 5:6; 7:23-25; 34:13) Eventually, through disobedience to Jehovah, Israel brought spiritual ruin to the nation, God’s “inheritance,” and this was reflected both figuratively and literally in their laboring in vain, sowing wheat but reaping thorns.—Jer. 12:7, 13.

As highlighted by Jesus’ illustration concerning the sower, thorns threaten the growth of cultivated crops. (Matt. 13:7; Luke 8:7) So before a field covered with thorns and thistles was cultivated, these troublesome plants were removed, generally by burning the field over. (Heb. 6:8) Thorns also presented somewhat of a fire hazard. Especially at harvesttime, when the thorns alongside the standing grain are dry, they readily catch fire and an entire field can be consumed as the fire spreads from the thorns to the standing grain.—Ex. 22:6.

In mockery, Roman soldiers braided a crown of thorns and placed it upon Jesus’ head. (Mark 15:17; John 19:2) While the particular plant in question has been linked with what is now called the “Christthorn,” a shrub growing to a height of three to nine feet (c. .9 to 2.7 meters) and having flexible branches with stiff thorns, no certain identification is possible.

FIGURATIVE USE

Frequently “thorns” are mentioned in a figurative or an illustrative sense. The Assyrians, although interwoven like thorns, were to be consumed as fully dry stubble. (Nah. 1:10) Thorns are used to denote people, even rulers, whose actions being bad, are in line for adverse judgment. (2 Ki. 14:9, 10; Isa. 9:18, 19; 10:17-19) Wicked opposers of Jehovah’s servant are depicted as being extinguished like a fire of thornbushes. (Ps. 118:10, 12) Jesus Christ referred to thorns when illustrating the truth that individuals are known by their fruits.—Matt. 7:16.

Thorns also designate persons and things that cause injury and are troublesome. (Num. 33:55; Prov. 22:5; Ezek. 28:24) Paul’s “thorn in the flesh” (2 Cor. 12:7) may have been an affliction of his eyes or another part of his body (see Acts 23:1-5; Galatians 4:15; 6:11) or perhaps the false apostles and other disturbers who challenged Paul’s apostleship and work. (See 2 Corinthians 11:5, 6, 12-15; Galatians 1:6-9; 5:12; 6:17.) Jehovah, through his prophet Jeremiah, compared the hearts of the men of Judah and the inhabitants of Jerusalem to ground covered with thorns, that is, with untruth, injustice and unrighteousness. (Jer. 4:1-4; compare Hosea 10:12, 13.) Fittingly the replacement of thorns by trees represents the restoration of divine favor.—Isa. 55:13; see BRAMBLE; BRIERS, BRIER HEDGE; BUSH; WEEDS.

THREE TAVERNS

A resting-place on the Appian Way, the well-known highway that ran from Rome to the port of Puteoli on what is now known as the Bay of Naples. The place perhaps got its name from three inns where travelers could stop to rest and refresh themselves. Three Taverns, according to ancient writings, was thirty-three Roman miles (c. 30 statute miles or 49 kilometers) from Rome and thus about three-fourths of the distance from Rome to the Market Place of Appius. Having heard about Paul’s coming, some Christians from Rome traveled as far as the Market Place of Appius, whereas others met him at Three Taverns.—Acts 28:13-15.

THRESHING

The process of releasing grain from its stalk and chaff. Several methods employed in Bible times are still used in different parts of the earth. If gleaners had a small amount to thresh, or if the grain was of small size like cummin, or if the threshing was done secretly during dangerous times, a rod or flail was used to beat the grain by hand, either on the ground or in a winepress.—Judg. 6:11; Ruth 2:17; Isa. 28:27.

The threshing floor, however, was the location of normal threshing operations. Usually situated on a higher elevation exposed to the wind, it consisted of a flat circular area, up to fifty feet (c. 15 meters) in diameter, made either of stone or hard-packed earth. Threshing floors not privately owned were often clustered together near a village for communal use.

The sheaves of barley or wheat, the principal grains of Palestine, were spread out on the floor (today generally to a depth of twelve to eighteen inches [30.5 to 45.7 centimeters]). The treading by bulls or other animals, as they constantly circled the floor, gradually broke down the straw and freed the grain from the chaff. The animals were not muzzled while treading the grain.—Deut. 25:4; Hos. 10:11; 1 Cor. 9:9, 10.

Threshing instruments pulled by animals speeded up the process and were more thorough than animal hoofs alone. (Isa. 41:15; Amos 1:3) Models used in more modern times are a broad fiat heavy sledge with sharp teeth of stone or iron on its underside or a frame that pulls heavy cylindrical rollers fitted with knives to cut and break down the grain stalks. Such sledges and roller devices covered an additional swatch each round, and the added weight of the driver riding on top increased the effectiveness.—Compare Isaiah 28:28.

After the grain had been thoroughly threshed, and turned over several times in the process, it was winnowed.—See WINNOWING.

OTHER MENTION

Because of providing an open, level space, threshing floors were often used for other purposes. The mourning rites for Jacob were held on the threshing floor of Atad near the Jordan. (Gen. 50:10, 11) At Jehovah’s direction, David purchased the threshing floor of Araunah (Ornan), built there an altar, and made a sacrifice to Jehovah. (2 Sam. 24:16-25; 1 Chron. 21:15-28) Later this threshing floor became the site of Solomon’s temple. (2 Chron. 3:1) When Jehoshaphat and Ahab conferred about warring against Syria, their thrones were set up on a threshing floor at the entrance of the gate of Samaria.—1 Ki. 22:10.

FIGURATIVE USE

In a figurative sense, the treatment the stalks of grain receive on the threshing floor is a very fitting symbol of how Jehovah’s enemies will be beaten and cut to pieces. (Isa. 41:15; Jer. 51:33; Mic. 4:12, 13; Hab. 3:12) Threshing also illustrates the crushing treatment men sometimes mete out to others. (Judg. 8:6, 7, 15, 16; 2 Ki. 13:7) Or the separation of wheat from chaff may depict the separation of the righteous from the wicked by Jehovah’s judgment. (Matt. 3:12) In yet another sense, a long and bountiful threshing denotes prosperity and Jehovah’s blessing.—Lev. 26:5; Joel 2:24.

THROAT

See NECK.

THRONE

[Heb., kis·seʼʹ; Gr., throʹnos].

The Hebrew term kis·seʼʹ basically means “seat” (1 Sam. 4:13), “chair” (2 Ki. 4:10) or a seat of special importance such as a “throne.” (1 Ki. 22:10) Its application is not limited to the seats of ruling monarchs (1 Ki. 2:19; Neh. 3:7; Esther 3:1; Ezek. 26:16), nor does it strictly refer to a seat with a high back and armrests. Eli, for instance, while at the gate of Shiloh, fell backward from his kis·seʼʹ, evidently a backless seat.—1 Sam. 4:13, 18.

Isaiah 14:9 intimates that thrones were universally used by monarchs, the Bible specifically mentioning the thrones of Egypt (Gen. 41:40; Ex. 11:5; 12:29), Assyria (Jonah 3:6), Babylon (Isa. 14:4, 13; Dan. 5:20), Persia (Esther 1:2; 5:1) and Moab. (Judg. 3:17, 20) Archaeologists believe that they have found thrones used by rulers or their associates of all these powers, except Moab. An ivory panel, thought to depict a Canaanite throne and footstool, was found at Megiddo. Generally, these non-Israelite thrones have backs and armrests, being richly carved or ornamented. One extant Egyptian throne was made of wood overlaid with gold, while an Assyrian one was of wrought iron with ivory carvings. The throne seems customarily to have been placed on a dais or raised platform, and in most cases a footstool was present.

The only throne of a ruler of Israel described in detail is the one Solomon made. (1 Ki. 10:18-20; 2 Chron. 9:17-19) It appears to have been located in the “Porch of the Throne,” one of the buildings that stood on Mount Moriah in Jerusalem. (1 Ki. 7:7) It was ‘a great ivory throne overlaid with refined gold with a round canopy behind it and armrests.’ Although ivory could have been the basic material in this royal chair, the construction technique generally followed at the temple would seem to indicate that it was made of wood, overlaid with refined gold and richly ornamented with inlaid panels of ivory. To the observer such a throne would appear to be made entirely of ivory and gold. After mentioning six steps leading to the throne, the record continues: “Two lions were standing beside the armrests. And there were twelve lions standing there upon the six steps, on this side and on that side.” The symbolism of the lion denoting ruling authority is appropriate. (Gen. 49:9, 10; Rev. 5:5) The twelve lions appear to have corresponded with the twelve tribes of Israel, possibly symbolizing their subjection to and support of the ruler on this throne. Attached in some way to the throne was a footstool of gold. The description of this ivory-and-gold throne in its lofty, canopied position with the majestic lions in front transcends any throne of this time period discovered by archaeologists, depicted on the monuments or described in the inscriptions. As the chronicler truthfully observed: “No other kingdom had any made just like it.”—2 Chron. 9:19.

FIGURATIVE USAGE

“Throne” figuratively signifies a seat of ruling authority (1 Ki. 2:12; 16:11), or the kingly authority and sovereignty itself (Gen. 41:40; 1 Chron. 17:14; Ps. 89:44); a reigning government or royal administration (2 Sam. 14:9); sovereign control over a territory (2 Sam. 3:10) and a position of honor.—1 Sam. 2:7, 8; 2 Ki. 25:28.

Jehovah, whom even the “heaven of the heavens” cannot contain, does not have to sit on a literal throne or chair. (1 Ki. 8:27) He does, however, picture his royal authority and sovereignty by the symbol of a throne. Certain ones of God’s servants were privileged to see a vision of his throne. (1 Ki. 22:19; Isa. 6:1; Ezek. 1:26-28; Dan. 7:9; Rev. 4:1-3) The Psalms describe Jehovah’s throne, his majesty or power, his position as Supreme Judge, as being established on righteousness and justice “from long ago.”—Ps. 89:14; 93:2; 97:2.

Jehovah extended his throne to earth in a typical, specific way in his dealings with the sons of Israel. Since the one ruling in Israel was to be “a king whom Jehovah your God will choose,” who would rule in Jehovah’s name over Jehovah’s people and according to Jehovah’s law, his throne was really “Jehovah’s throne.”—Deut. 17:14-18; 1 Chron. 29:23.

Besides his kingly identity with the royal line of Judah, Jehovah was enthroned in Israel in another sense as well. As Jeremiah expressed it: “There is the glorious throne on high from the start; it is the place of our sanctuary.” (Jer. 17:12) Jehovah was spoken of as “sitting upon the cherubs” that were on the propitiatory cover of the ark of the testimony in the sanctuary. (Ex. 25:22; 1 Sam. 4:4) This enthronement was symbolized by a cloud that reportedly produced a miraculous light that later Jewish writers called the Sh^ekhi·nahʹ. (Lev. 16:2) While Jeremiah foretold the absence of the ark of the covenant when Israel would be restored from Babylon, this would not mean that Jehovah no longer purposed to be enthroned at his center of worship: “In that time they will call Jerusalem the throne of Jehovah.” (Jer. 3:16, 17) Ezekiel’s restoration prophecies are in agreement, for in his vision of Jehovah’s temple in which no ark of the covenant was seen, he was told: “Son of man, this [temple] is the place of my throne.”—Ezek. 43:7.

Jehovah covenanted that the throne of David’s seed should “itself become one lasting to time indefinite.” (1 Chron. 17:11-14) In announcing the fulfillment of this promise, the angel Gabriel said to Mary: “Jehovah God will give [Jesus] the throne of David his father, and he will rule as king over the house of Jacob forever, and there will be no end of his kingdom.” (Luke 1:32, 33) Not only would there be an inheritance of an earthly dominion on Jesus’ part, but he would share Jehovah’s throne, which is universal. (Rev. 3:21; Isa. 66:1) In turn, Jesus promised to share his throne of kingly authority with all those who, like his faithful apostles,