chosen, one of David's sons (1 Chr. 3:6; 2 Sam. 5:15).

1857 \ Ibleam \ -

people-waster, a city assigned to Manasseh (Josh. 17:11), from which the Israelites, however, could not expel the Canaanites (Judg. 1:27). It is also called Bileam (1 Chr. 6:70). It was probably the modern Jelamah, a village 2 1/2 miles north of Jenin.

1858 \ Ibzan \ -

illustrious, the tenth judge of Israel (Judg. 12:8-10). He ruled seven years.

1859 \ Ice \ -

frequently mentioned (Job 6:16; 38:29; Ps. 147:17, etc.). (See CRYSTAL ¯T0000933.)

1860 \ Ichabod \ -

When the tidings of the disastrous defeat of the Israelites in the battle against the Philistines near to Mizpeh were carried to Shiloh, the wife of Phinehas "was near to be delivered. And when she heard the tidings that the ark of God was taken, and that her father-in-law and her husband were dead, she bowed herself and travailed" (1 Sam. 4:19-22). In her great distress she regarded not "the women that stood by her," but named the child that was born "Ichabod" i.e., no glory, saying, "The glory is departed from Isreal;" and with that word on her lips she expired.

1861 \ Iconium \ -

the capital of ancient Lycaonia. It was first visited by Paul and Barnabas from Antioch-in-Pisidia during the apostle's first missionary journey (Acts 13:50, 51). Here they were persecuted by the Jews, and being driven from the city, they fled to Lystra. They afterwards returned to Iconium, and encouraged the church which had been founded there (14:21,22). It was probably again visited by Paul during his third missionary journey along with Silas (18:23). It is the modern Konieh, at the foot of Mount Taurus, about 120 miles inland from the Mediterranean.

1862 \ Idalah \ -

snares(?), a city near the west border of Zebulun (Josh. 19:15). It has been identified with the modern Jeida, in the valley of Kishon.

1863 \ Iddo \ -

(1.) Timely (1 Chr. 6:21). A Gershonite Levite.

(2.) Lovely. The son of Zechariah (1 Chr. 27:21), the ruler of Manasseh in David's time.

(3.) Timely. The father of Ahinadab, who was one of Solomon's purveyors (1 Kings 4:14).

(4.) Lovely. A prophet of Judah who wrote the history of Rehoboam and Abijah (2 Chr. 12:15). He has been identified with Oded (2 Chr. 15:1).

(5.) Lovely. The father of Berachiah, and grandfather of the prophet Zechariah (Zech. 1:1, 7). He returned from Babylon (Neh. 12:4).

1864 \ idol \ -

(1.) Heb. aven, "nothingness;"vanity" (Isa. 66:3; 41:29; Deut. 32:21; 1 Kings 16:13; Ps. 31:6; Jer. 8:19, etc.).

(2.) 'Elil, "a thing of naught" (Ps. 97:7; Isa. 19:3); a word of contempt, used of the gods of Noph (Ezek. 30:13).

(3.) 'Emah, "terror," in allusion to the hideous form of idols (Jer. 50:38).

(4.) Miphletzeth, "a fright;"horror" (1 Kings 15:13; 2 Chr. 15:16).

(5.) Bosheth, "shame;"shameful thing" (Jer. 11:13; Hos. 9:10); as characterizing the obscenity of the worship of Baal.

(6.) Gillulim, also a word of contempt, "dung;"refuse" (Ezek. 16:36; 20:8; Deut. 29:17, marg.).

(7.) Shikkuts, "filth;"impurity" (Ezek. 37:23; Nah. 3:6).

(8.) Semel, "likeness;"a carved image" (Deut. 4:16).

(9.) Tselem, "a shadow" (Dan. 3:1; 1 Sam. 6:5), as distinguished from the "likeness," or the exact counterpart.

(10.) Temunah, "similitude" (Deut. 4:12-19). Here Moses forbids the several forms of Gentile idolatry.

(11.) 'Atsab, "a figure;" from the root "to fashion,"to labor;" denoting that idols are the result of man's labor (Isa. 48:5; Ps. 139:24, "wicked way;" literally, as some translate, "way of an idol").

(12.) Tsir, "a form;"shape" (Isa. 45:16).

(13.) Matztzebah, a "statue" set up (Jer. 43:13); a memorial stone like that erected by Jacob (Gen. 28:18; 31:45; 35:14, 20), by Joshua (4:9), and by Samuel (1 Sam. 7:12). It is the name given to the statues of Baal (2 Kings 3:2; 10:27).

(14.) Hammanim, "sun-images." Hamman is a synonym of Baal, the sun-god of the Phoenicians (2 Chr. 34:4, 7; 14:3, 5; Isa. 17:8).

(15.) Maskith, "device" (Lev. 26:1; Num. 33:52). In Lev. 26:1, the words "image of stone" (A.V.) denote "a stone or cippus with the image of an idol, as Baal, Astarte, etc." In Ezek. 8:12, "chambers of imagery" (maskith), are "chambers of which the walls are painted with the figures of idols;" comp. ver. 10, 11.

(16.) Pesel, "a graven" or "carved image" (Isa. 44:10-20). It denotes also a figure cast in metal (Deut. 7:25; 27:15; Isa. 40:19; 44:10).

(17.) Massekah, "a molten image" (Deut. 9:12; Judg. 17:3, 4).

(18.) Teraphim, pl., "images," family gods (penates) worshipped by Abram's kindred (Josh. 24:14). Put by Michal in David's bed (Judg. 17:5; 18:14, 17, 18, 20; 1 Sam. 19:13).

"Nothing can be more instructive and significant than this multiplicity and variety of words designating the instruments and inventions of idolatry."

1865 \ Idolatry \ -

image-worship or divine honor paid to any created object. Paul describes the origin of idolatry in Rom. 1:21-25: men forsook God, and sank into ignorance and moral corruption (1:28).

The forms of idolatry are, (1.) Fetishism, or the worship of trees, rivers, hills, stones, etc.

(2.) Nature worship, the worship of the sun, moon, and stars, as the supposed powers of nature.

(3.) Hero worship, the worship of deceased ancestors, or of heroes.

In Scripture, idolatry is regarded as of heathen origin, and as being imported among the Hebrews through contact with heathen nations. The first allusion to idolatry is in the account of Rachel stealing her father's teraphim (Gen. 31:19), which were the relics of the worship of other gods by Laban's progenitors "on the other side of the river in old time" (Josh. 24:2). During their long residence in Egypt the Hebrews fell into idolatry, and it was long before they were delivered from it (Josh. 24:14; Ezek. 20:7). Many a token of God's displeasure fell upon them because of this sin.

The idolatry learned in Egypt was probably rooted out from among the people during the forty years' wanderings; but when the Jews entered Palestine, they came into contact with the monuments and associations of the idolatry of the old Canaanitish races, and showed a constant tendency to depart from the living God and follow the idolatrous practices of those heathen nations. It was their great national sin, which was only effectually rebuked by the Babylonian exile. That exile finally purified the Jews of all idolatrous tendencies.

The first and second commandments are directed against idolatry of every form. Individuals and communities were equally amenable to the rigorous code. The individual offender was devoted to destruction (Ex. 22:20). His nearest relatives were not only bound to denounce him and deliver him up to punishment (Deut. 13:20-10), but their hands were to strike the first blow when, on the evidence of two witnesses at least, he was stoned (Deut. 17:2-7). To attempt to seduce others to false worship was a crime of equal enormity (13:6-10). An idolatrous nation shared the same fate. No facts are more strongly declared in the Old Testament than that the extermination of the Canaanites was the punishment of their idolatry (Ex. 34:15, 16; Deut. 7; 12:29-31; 20:17), and that the calamities of the Israelites were due to the same cause (Jer. 2:17). "A city guilty of idolatry was looked upon as a cancer in the state; it was considered to be in rebellion, and treated according to the laws of war. Its inhabitants and all their cattle were put to death." Jehovah was the theocratic King of Israel, the civil Head of the commonwealth, and therefore to an Israelite idolatry was a state offence (1 Sam. 15:23), high treason. On taking possession of the land, the Jews were commanded to destroy all traces of every kind of the existing idolatry of the Canaanites (Ex. 23:24, 32; 34:13; Deut. 7:5, 25; 12:1-3).

In the New Testament the term idolatry is used to designate covetousness (Matt. 6:24; Luke 16:13; Col. 3:5; Eph. 5:5).

1866 \ Idumaea \ -

the Greek form of Edom (Isa. 34:5, 6; Ezek. 35:15; 36:5, but in R.V. "Edom"). (See EDOM ¯T0001129).

1867 \ Igal \ -

avengers. (1.) Num. 13:7, one of the spies of the tribe of Issachar. (2.) Son of Nathan of Zobah, and one of David's warriors (2 Sam. 23:36). (3.) 1 Chr. 3:22.

1868 \ Iim \ -

ruins. (1.) A city in the south of Judah (Josh. 15:29).

(2.) One of the stations of the Israelites in the wilderness (Num. 33:45).

1869 \ Ije-abarim \ -

ruins of Abarim, the forty-seventh station of the Israelites in the wilderness, "in the border of Moab" (Num. 33:44).

1870 \ Ijon \ -

a ruin, a city of Naphtali, captured by Ben-hadad of Syria at the instance of Asa (1 Kings 15:20), and afterwards by Tiglath-pileser of Assyria (2 Kings 15:29) in the reign of Pekah; now el-Khiam.

1871 \ Ilai \ -

an Ahohite, one of David's chief warriors (1 Chr. 11:29); called also Zalmon (2 Sam. 23:28).

1872 \ Illyricum \ -

a country to the north-west of Macedonia, on the eastern shores of the Adriatic, now almost wholly comprehended in Dalmatia, a name formerly given to the southern part of Illyricum (2 Tim. 4:10). It was traversed by Paul in his third missionary journey (Rom. 15:19). It was the farthest district he had reached in preaching the gospel of Christ. This reference to Illyricum is in harmony with Acts 20:2, inasmuch as the apostle's journey over the parts of Macedonia would bring him to the borders of Illyricum.

1873 \ Imagery \ -

only in the phrase "chambers of his imagery" (Ezek. 8:12). (See CHAMBER ¯T0000761.)

1874 \ Imla \ -

replenisher, the father of Micaiah the prophet (2 Chr. 18:7,8).

1875 \ Immanuel \ -

God with us. In the Old Testament it occurs only in Isa. 7:14 and 8:8. Most Christian interpreters have regarded these words as directly and exclusively a prophecy of our Savior, an interpretation borne out by the words of the evangelist Matthew (1:23).

1876 \ Immer \ -

talkative. (1.) The head of the sixteenth priestly order (1 Chr. 24:14). (2.) Jer. 20:1. (3.) Ezra 2:37; Neh. 7:40. (4.) Ezra 2:59; Neh. 7:61. (5.) The father of Zadok (Neh. 3:29).

1877 \ Immortality \ -

perpetuity of existence. The doctrine of immortality is taught in the Old Testament. It is plainly implied in the writings of Moses (Gen. 5:22, 24; 25:8; 37:35; 47:9; 49:29, comp. Heb. 11:13-16; Ex. 3:6, comp. Matt. 22:23). It is more clearly and fully taught in the later books (Isa. 14:9; Ps. 17:15; 49:15; 73:24). It was thus a doctrine obviously well known to the Jews.

With the full revelation of the gospel this doctrine was "brought to light" (2 Tim. 1:10; 1 Cor. 15; 2 Cor. 5:1-6; 1 Thess. 4:13-18).

1878 \ Imputation \ -

is used to designate any action or word or thing as reckoned to a person. Thus in doctrinal language (1) the sin of Adam is imputed to all his descendants, i.e., it is reckoned as theirs, and they are dealt with therefore as guilty; (2) the righteousness of Christ is imputed to them that believe in him, or so attributed to them as to be considered their own; and (3) our sins are imputed to Christ, i.e., he assumed our "law-place," undertook to answer the demands of justice for our sins. In all these cases the nature of imputation is the same (Rom. 5:12-19; comp. Philemon 1:18, 19).

1879 \ Incarnation \ -

that act of grace whereby Christ took our human nature into union with his Divine Person, became man. Christ is both God and man. Human attributes and actions are predicated of him, and he of whom they are predicated is God. A Divine Person was united to a human nature (Acts 20:28; Rom. 8:32; 1 Cor. 2:8; Heb. 2:11-14; 1 Tim. 3:16; Gal. 4:4, etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual.

1880 \ Incense \ -

a fragrant composition prepared by the "art of the apothecary." It consisted of four ingredients "beaten small" (Ex. 30:34-36). That which was not thus prepared was called "strange incense" (30:9). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (30:7, 8). It was the symbol of prayer (Ps. 141:1,2; Rev. 5:8; 8:3, 4).

1881 \ India \ -

occurs only in Esther 1:1 and 8:9, where the extent of the dominion of the Persian king is described. The country so designated here is not the peninsula of Hindustan, but the country surrounding the Indus, the Punjab. The people and the products of India were well known to the Jews, who seem to have carried on an active trade with that country (Ezek. 27:15, 24).

1882 \ Inkhorn \ -

The Hebrew word so rendered means simply a round vessel or cup for containing ink, which was generally worn by writers in the girdle (Ezek. 9:2, 3,11). The word "inkhorn" was used by the translators, because in former times in this country horns were used for containing ink.

1883 \ Inn \ -

in the modern sense, unknown in the East. The khans or caravanserais, which correspond to the European inn, are not alluded to in the Old Testament. The "inn" mentioned in Ex. 4:24 was just the halting-place of the caravan. In later times khans were erected for the accommodation of travellers. In Luke 2:7 the word there so rendered denotes a place for loosing the beasts of their burdens. It is rendered "guest-chamber" in Mark 14:14 and Luke 22:11. In Luke 10:34 the word so rendered is different. That inn had an "inn-keeper," who attended to the wants of travellers.

1884 \ Inspiration \ -

that extraordinary or supernatural divine influence vouchsafed to those who wrote the Holy Scriptures, rendering their writings infallible. "All scripture is given by inspiration of God" (R.V., "Every scripture inspired of God"), 2 Tim. 3:16. This is true of all the "sacred writings," not in the sense of their being works of genius or of supernatural insight, but as "theopneustic," i.e., "breathed into by God" in such a sense that the writers were supernaturally guided to express exactly what God intended them to express as a revelation of his mind and will. The testimony of the sacred writers themselves abundantly demonstrates this truth; and if they are infallible as teachers of doctrine, then the doctrine of full inspiration must be accepted. There are no errors in the Bible as it came from God, none have been proved to exist. Difficulties and phenomena we cannot explain are not errors. All these books of the Old and New Testaments are inspired. We do not say that they contain, but that they are, the Word of God. The gift of inspiration rendered the writers the organs of God, for the infallible communication of his mind and will, in the very manner and words in which it was originally given.

As to the nature of inspiration we have no information. This only we know, it rendered the writers infallible. They were all equally inspired, and are all equally infallible. The inspiration of the sacred writers did not change their characters. They retained all their individual peculiarities as thinkers or writers. (See BIBLE ¯T0000580; WORD OF GOD ¯T0003832.)

1885 \ Intercession of Christ \ -

Christ's priestly office consists of these two parts, (1) the offering up of himself as a sacrifice, and (2) making continual intercession for us.

When on earth he made intercession for his people (Luke 23:34; John 17:20; Heb. 5:7); but now he exercises this function of his priesthood in heaven, where he is said to appear in the presence of God for us (Heb. 9:12,24).

His advocacy with the Father for his people rests on the basis of his own all-perfect sacrifice. Thus he pleads for and obtains the fulfilment of all the promises of the everlasting covenant (1 John 2:1; John 17:24; Heb. 7:25). He can be "touched with the feeling of our infirmities," and is both a merciful and a faithful high priest (Heb. 2:17, 18; 4:15, 16). This intercession is an essential part of his mediatorial work. Through him we have "access" to the Father (John 14:6; Eph. 2:18; 3:12). "The communion of his people with the Father will ever be sustained through him as mediatorial Priest" (Ps. 110:4; Rev. 7:17).

1886 \ Intercession of the Spirit \ -

(Rom. 8:26, 27; John 14:26). "Christ is a royal Priest (Zech. 6:13). From the same throne, as King, he dispenses his Spirit to all the objects of his care, while as Priest he intercedes for them. The Spirit acts for him, taking only of his things. They both act with one consent, Christ as principal, the Spirit as his agent. Christ intercedes for us, without us, as our advocate in heaven, according to the provisions of the everlasting covenant. The Holy Spirit works upon our minds and hearts, enlightening and quickening, and thus determining our desires 'according to the will of God,' as our advocate within us. The work of the one is complementary to that of the other, and together they form a complete whole.", Hodge's Outlines of Theology.

1887 \ Iphedeiah \ -

set free by Jehovah, a chief of the tribe of Benjamin (1 Chr. 8:25).

1888 \ Ira \ -

citizen; wakeful. (1.) A Tekoite, one of David's thirty warriors (2 Sam. 23:26).

(2.) An Ithrite, also one of David's heroes (2 Sam. 23:38).

(3.) A Jairite and priest, a royal chaplain (2 Sam. 20:26) or confidential adviser (comp. 2 Sam. 8:18; 1 Chr. 18:17).

1889 \ Irad \ -

runner; wild ass, one of the antediluvian patriarchs, the father of Mehujael (Gen. 4:18), and grandson of Cain.

1890 \ Iram \ -

citizen, chief of an Edomite tribe in Mount Seir (Gen. 36:43).

1891 \ Irha-heres \ -