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Smith's Bible Dictionary
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Ibhar
(whom God chooses), one of the sons of David, (2 Samuel 5:15; 1
Chronicles 3:6; 14:6) (born in Jerusalem. B.C. after 1044.)
Ibleam
(devouring the people), a city of Manasseh, with villages or
towns dependent on it. (Judges 1:27) It appears to have been
situated in the territory of either Issachar or Asher. (Joshua
17:11) The ascent of Gur was "at Ibleam," (2 Kings 9:27)
somewhere near the present Jenin, probably to the north of it.
Ibneiah
(whom Jehovah will build up), son of Jehoram, a Benjamite. (1
Chronicles 9:8)
Ibnijah
(whom Jehovah will build up), a Benjamite. (1 Chronicles 9:8)
Ibri
(Hebrew), a Merarite Levite of the family of Jaaziah, (1
Chronicles 24:27) in the time of David. (B.C. 1014.)
Ibzan
(illustrious), a native of Bethlehem of Zebulun, who judged
Israel for seven years after Jephthah. (Judges 12:8,10) (B.C.
1137.)
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Ichabod
(inglorious), the son of Phinehas and grandson of Eli. (1
Samuel 4:21) (B.C. about 1100.)
Iconium
(little image), the modern Konieh, was the capital of Lycaonia,
in Asia Minor. It was a large and rich city, 120 miles north
from the Mediterranean Sea, at the foot of the Taurus
mountains, and on the great line of communication between
Ephesus and the western coast of the peninsula on one side, and
Tarsus, Antioch and the Euphrates on the other. Iconium was a
well-chosen place for missionary operations. (Acts
14:1,3,21,22; 16:1,2; 18:23) Paul's first visit here was on his
first circuit, in company with Barnabas; and on this occasion
he approached it from Antioch in Pisidia, which lay to the
west. The modern Konieh is between two and three miles in
circumference and contains over 30,000 inhabitants. It contains
manufactories of carpets and leather.
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Idalah
(memorial of God), one of the cities of the tribe of Zebulun,
named between Shimron and Bethlehem. (Joshua 19:15)
Idbash
(stout), one of the three sons of Abi-Etam, among the families
of Judah. (1 Chronicles 4:3)
Iddo
(timely or lovely).
+ The father of Abinadab. (1 Kings 4:14)
+ A descendant of Gershom, son of Levi. (1 Chronicles 6:21)
+ Son of Zechariah, ruler of the tribe of Manasseh east of
Jordan in the time of David. (1 Chronicles 27:21) (B.C.
1014.)
+ A seer whose "visions" against Jeroboam incidentally
contained some of the acts of Solomon. (2 Chronicles 9:29) He
appears to have written a chronicle or story relating to the
life and reign of Abijah. (2 Chronicles 13:22) (B.C. 961.)
+ The grandfather of the prophet Zechariah. (Zechariah 1:1,7)
+ The chief of those who assembled at Casiphia at the time of
the second caravan from Babylon. He was one of the Nethinim.
(Ezra 8:17) comp. Ezra 8:20 (B.C. 536.)
Idol
An image or anything used as an object of worship in place of
the true God. Among the earliest objects of worship, regarded
as symbols of deity, were the meteoric stones,which the
ancients believed to have been images of the Gods sent down
from heaven. From these they transferred their regard to rough
unhewn blocks, to stone columns or pillars of wood, in which
the divinity worshipped was supposed to dwell, and which were
connected, like the sacred stone at Delphi, by being anointed
with oil and crowned with wool on solemn days. Of the forms
assumed by the idolatrous images we have not many traces in the
Bible. Dagon, the fish-god of the Philistines, was a human
figure terminating in a fish; and that the Syrian deities were
represented in later times in a symbolical human shape we know
for certainty. When the process of adorning the image was
completed, it was placed in a temple or shrine appointed for
it. Epist. (Jeremiah 12:1; Jeremiah 19:1) ... Wisd. 13:15; (1
Corinthians 18:10) From these temples the idols were sometimes
carried in procession, Epist. (Jeremiah 4:26) on festival days.
Their priests were maintained from the idol treasury, and
feasted upon the meats which were appointed for the idols' use.
Bel and the Dragon 3,13.
Idolatry
strictly speaking denotes the worship of deity in a visible
form, whether the images to which homage is paid are symbolical
representations of the true God or of the false divinities
which have been made the objects of worship in his stead. I.
History of idolatry among the Jews.--The first undoubted
allusion to idolatry or idolatrous customs in the Bible is in
the account of Rachel's stealing her father's teraphim.
(Genesis 31:19) During their long residence in Egypt the
Israelites defiled themselves with the idols of the land, and
it was long before the taint was removed. (Joshua 24:14;
Ezekiel 20:7) In the wilderness they clamored for some visible
shape in which they might worship the God who had brought them
out of Egypt. (Exodus 32:1) ... until Aaron made the calf, the
embodiment of Apis and emblem of the productive power of
nature. During the lives of Joshua and the elders who outlived
him they kept true to their allegiance; but the generation
following who knew not Jehovah nor the works he had done for
Israel, swerved from the plain path of their fathers and were
caught in the toils of the foreigner. (Judges 2:1) ... From
this time forth their history becomes little more than a
chronicle of the inevitable sequence of offence and punishment.
(Judges 2:12,14) By turns each conquering nation strove to
establish the worship of its national God. In later times the
practice of secret idolatry was carried to greater lengths.
Images were set up on the corn-floors, in the wine-vats, and
behind the doors of private houses, (Isaiah 57:8; Hosea 9:1,2)
and to check this tendency the statute in (27:15) was
originally promulgated. Under Samuel's administration idolatry
was publicly renounced, (1 Samuel 7:3-6) but in the reign of
Solomon all this was forgotten, even Solomon's own heart being
turned after other gods. (1 Kings 11:14) Rehoboam perpetuated
the worst features of Solomon's idolatry. (1 Kings 14:22-24)
erected golden calves at Beth-el and at Dan, and by this crafty
state' policy severed forever the kingdoms of Judah and Israel.
(1 Kings 12:26-33) The successors of Jeroboam followed in his
steps, till Ahab. The conquest of the ten tribes by Shalmaneser
was for them the last scene Of the drama of abominations which
had been enacted uninterruptedly for upwards of 250 years.
Under Hezekiah a great reform was inaugurated, that was not
confined to Judah and Benjamin, but spread throughout Ephraim
and Manasseh. (2 Chronicles 31:1) and to all external
appearances idolatry was extirpated. But the reform extended
little below the surface. (Isaiah 29:13) With the death of
Josiah ended the last effort to revive among the people a purer
ritual. If not a purer faith. The lamp of David, which had long
shed but a struggling ray, flickered for a while and then went
out in the darkness of Babylonian Captivity. Though the
conquests of Alexander caused Greek influence to be felt, yet
after the captivity better condition of things prevailed, and
the Jews never again fell into idolatry. The erection of
synagogues had been assigned as a reason for the comparative
purity of the Jewish worship after the captivity, while another
cause has been discovered in the hatred for images acquired by
the Jews in their intercourse with the Persians. II. Objects of
idolatry .--The sun and moon were early selected as outward
symbols of all-pervading power, and the worship of the heavenly
bodies was not only the most ancient but the most prevalent
system of idolatry. Taking its rise in the plains of Chaldea,
it spread through Egypt, Greece, Scythia, and even Mexico and
Ceylon. Comp. (4:19; 17:3; Job 31:20-28) In the later times of
the monarchy, the planets or the zodiacal signs received, next
to the sun and moon, their share of popular adoration. (2 Kings
23:5) Beast-worship, as exemplified in the calves of Jeroboam,
has already been alluded to of pure hero-worship among the
Semitic races we find no trace. The singular reverence with
which trees have been honored is not without example in the
history of the Hebrew. The terebinth (oak) at Mamre, beneath
which Abraham built an altar, (Genesis 12:7; 13:18) and the
memorial grove planted by him at Beersheba, (Genesis 21:33)
were intimately connected with patriarchal worship. Mountains
and high places were chosen spots for offering sacrifice and
incense to idols, (1 Kings 11:7; 14:23) and the retirement of
gardens and the thick shade of woods offered great attractions
to their worshippers. (2 Kings 16:4; Isaiah 1:29; Hosea 4:13)
The host of heaven was worshipped on the house-top. (2 Kings
23:12; Jeremiah 19:3; 32:29; Zephaniah 1:5) (The modern objects
of idolatry are less gross than the ancient, but are none the
less idols. Whatever of wealth or honor or pleasure is loved
and sought before God and righteousness becomes an object of
idolatry.--ED.) III. Punishment of idolatry .--Idolatry to an
Israelite was a state offence, (1 Samuel 15:23) a political
crime of the greatest character, high treason against the
majesty of his king. 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, (Exodus 22:20)
his nearest relatives were not only bound to denounce him and
deliver him up to punishment, (13:2-10) but their hands were to
strike the first blow, when, on the evidence of two witnesses
at least, he was stoned. (17:2-5) To attempt to seduce others
to false worship was a crime of equal enormity. (13:6-10) IV.
Attractions of idolatry .--Many have wondered why the
Israelites were so easily led away from the true God, into the
worship of idols. (1) Visible, outward signs, with shows,
pageants, parades, have an attraction to the natural heart,
which often fail to perceive the unseen spiritual realities.
(2) But the greatest attraction seems to have been in
licentious revelries and obscene orgies with which the worship
of the Oriental idols was observed. This worship, appealing to
every sensual passion, joined with the attractions of wealth
and fashion and luxury, naturally was a great temptation to a
simple, restrained, agricultural people, whose worship and law
demands the greatest purity of heart and of life.--ED.)
Idumea
(red). [[641]Edom, Idumaea Or Idumea]
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Igal
(whom God will avenge).
+ One of the spies, son of Joseph, of the tribe of Issachar.
(Numbers 13:7) (B.C. 1490.)
+ One of the heroes of David's guard, son of Nathan of Zobah.
(2 Samuel 23:36) (B.C. 1046.)
Igdaliah
(whom Jehovah makes great), a prophet or holy man--"the man of
God"--named once only, (Jeremiah 36:4) as the father of Hanan.
(B.C. before 406.)
Igeal
(whom God will avenge), a son of Nehemiah; a descendant of the
royal house of Judah. (1 Chronicles 3:22) (B.C. 406.)
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Iim
(ruins).
+ The partial or contracted form of the name IJE-ABARIM.
(Numbers 33:45)
+ A town in the extreme south of Judah. (Joshua 16:29)
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Ijeabarim
(ruin of Abarim), one of the later halting-places of the
children of Israel. (Numbers 21:11; 33:44) It was on the
boundary--the southeast boundary-- of the territory of Moab; in
the waste uncultivated "wilderness" on its skirts.
Ijon
(a ruin), a town in the north of Palestine, belonging to the
tribe of Naphtali. It was taken and plundered by the captains
of Ben-hadad, (1 Kings 15:20; 2 Chronicles 16:4) and a second
time by Tiglath-pileser. (2 Kings 16:29) It was situated a few
miles northwest of the site of Dan, in a fertile and beautiful
little plain called Merj' Ayun .
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Ikkesh
(perverse), the father of Ira the Tekoite. (2 Samuel 23:26; 1
Chronicles 11:28; 27:9) (B.C. before 1046.)
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Ilai
(exalted), an Ahohite, one of the heroes of David's guard (1
Chronicles 11:29) (B.C. 1046.)
Illyricum
an extensive district lying along the eastern coast of the
Adriatic, from the boundary of Italy on the north of Epirus on
the south, and contiguous to Moessia and Macedonia on the east.
(Romans 6:19)
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Image
[[642]Idol]
Imla
(whom God will fill up), father or progenitor of Micaiah the
prophet. (2 Chronicles 18:7,8) The form IMLAH is employed in
the parallel narrative. (1 Kings 12:8,9) (B.C. before 896.)
Immanuel
that is, God with us, the title applied by the apostle Matthew
to the Messiah, born of the Virgin, (Matthew 1:23; Isaiah 7:14)
because Jesus was God united with man, and showed that God was
dwelling with men.
Immer
(talkative).
+ The founder of an important family of priests. (1 Chronicles
9:12; Nehemiah 11:13) This family had charge of, and gave its
name to, the sixteenth course of the service. (1 Chronicles
24:14) (B.C. 1014.)
+ Apparently the name of a place in Babylonia. (Ezra 2:59;
Nehemiah 7:61)
Imna
(holding back), a descendant of Asher, son of Helem. (1
Chronicles 7:35) comp. 1Chr 7:40 (B.C. about 1461.)
Imnah
(holding back).
+ The first born of Asher. (1 Chronicles 7:30) (B.C. 1706.)
+ Kore ben-Imnah, the Levite, assisted in the reforms of
Hezekiah. (2 Chronicles 31:14) (B.C. 726.)
Imrah
(stubborn), a descendant of Asher, of the family of Zophah (1
Chronicles 7:36) (B.C. after 1445.)
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Incense
from the Latin "to burn," "a mixture of gums or spices and the
like, used for the purpose of producing a perfume when burned;"
or the perfume itself of the spices, etc., burned in worship.
The incense employed in the service of the tabernacle walls
compounded of the perfumes stacte, onycha, galbanum and pure
frankincense. All incense which was not made of these
ingredients was forbidden to be offered. (Exodus 30:9) Aaron,
as high priest, was originally appointed to offer incense each
morning and evening. The times of offering incense were
specified in the instructions first given to Moses. (Exodus
30:7,8) When the priest entered the holy place with the
incense, all the people were removed from the temple, and from
between the porch and the altar. Cf. (Luke 1:10) Profound
silence was observed among the congregation who were praying
without, cf. (Revelation 8:1) and at a signal from the perfect
the priest cast the incense on the fire and, bowing reverently
toward the holy of holies, retired slowly backward. The
offering of incense has formed part of the religious ceremonies
of most ancient nations. It was an element in the idolatrous
worship of the Israelites. (2 Chronicles 34:25; Jeremiah
11:12,17; 48:35) It would seem to be symbolical, not of itself,
but of that which makes acceptable, the intercession of Christ.
In (Revelation 8:3,4) the incense is of as something distinct
from offered with the prayers of, all the saints cf. (Luke
1:10) and in Reve 6:8 It is the golden vials, and not the odors
or incense, which are said to be the prayers of saints.
India
The name of India does not occur in the Bible before the book
of Esther where it is noticed as the limit of the territories
of Ahasuerus in the east, as Ethiopia was in the west. (Esther
1:1; 8:9) The India of the book of Esther is not the peninsula
of Hindostan, but the country surrounding the Indus, the Punjab
and perhaps Scinde . The people and productions of that country
must have been tolerably well known to the Jews. An active
trade was carried on between India and western Asia. The trade
opened by Solomon with Ophir through the Red Sea consisted
chiefly of Indian articles.
Inheritance
[[643]Heir]
Ink, Inkhorn
[[644]Writing]
Inn
The Hebrew word (malon) thus rendered literally signified "a
lodging-place for the night." Inns, in our sense of the term
were, as they still are, unknown in the East, where hospitality
is religiously practiced. The khans or caravanserais are the
representatives of European inns, and these were established
but gradually. The halting-place of a caravan was selected
originally on account of its proximity to water or pasture, by
which the travellers pitched their tents and passed the night.
Such was undoubtedly the "inn" at which occurred the Incident
in the life of Moses narrated in (Exodus 4:24) comp.
Genesis42:27 On the more frequented routes, remote from towns,
(Jeremiah 9:2) caravanserais were in course of time erected,
often at the expense of the wealthy. "A caravanserai is a large
and substantial square building... Passing through strong
gateway, the guest enters a large court, in the centre of which
is a spacious raised platform, used for sleeping upon at night
or for the devotions of the faithful during the day. Around
this court are arranged the rooms of the building."
Inspiration
Dr. Knapp given as the definition of inspiration, "an
extra-ordinary divine agency upon teachers while giving
instruction, whether oral or written, by which they were taught
what and how they should write or speak." Without deciding on
any of the various theories of inspiration, the general
doctrine of Christians is that the Bible is so inspired by God
that it is the infallible guide of men, and is perfectly
trustworthy in all its parts, as given by God.
Instant, Instantly
in the Authorized Version, means urgent, urgently or fervently,
as will be seen from the following passages: (Luke 7:4; 23:23;
Acts 26:7; Romans 12:12)
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Iphedeiah
(whom Jehovah frees), a descendant of Benjamin, one of the
Bene-Shashak. (1 Chronicles 8:25)
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Ir
(city). (1 Chronicles 7:12) [[645]Iri]
Ira
(watchful of a city).
+ "The Jairite," named in the catalogue of David's great
officers. (2 Samuel 20:26)
+ One of the heroes of David's guard. (2 Samuel 23:38; 1
Chronicles 11:40)
+ Another of David's guard, a Tekoite, son of Ikkesh- (2 Samuel
23:26; 1 Chronicles 11:28) (B.C. 1046-1014.)
Irad
(fleet), son of Enoch; grandson of Cain, and father of
Mehujael. (Genesis 4:18)
Iram
(belonging to a city), a leader of the Edomites, (Genesis
36:43; 1 Chronicles 1:54) i.e. the chief of a family or tribe.
No identification of him has been found.
Iri
or Ir (belonging to a city), a Benjamite, son of Bela. (1
Chronicles 7:7,12)
Irijah
(seen by the Lord), son of Shelemiah, a captain in the ward,
who met Jeremiah in the gate of Jerusalem called the "gate of
Benjamin" accused him of being about to desert to the
Chaldeans; and led him back to the princes. (Jeremiah 37:13,14)
(B.C. 589.)
Irnahash
(serpent city), a name which, like many other names of places,
occurs in the genealogical lists of Judah. (1 Chronicles 4:12)
Iron
is mentioned with brass as the earliest of known metals.
(Genesis 4:22) The natural wealth in iron of the soil of Canaan
is indicated by describing it as a land whose stones are iron."
(8:9) (Recent explorations have shown that iron ore is abundant
in the northern part of Palestine.--ED.) The book of Job
contains passages which indicate that iron was a metal well
known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3)
cf. Levi 7:9 That it was plentiful in the time of David appears
from (1 Chronicles 22:3) The market of Tyre was supplied with
bright or polished iron by the merchants of by Dan and Javan.
(Ezekiel 27:19) The Chalybes of the Pontus were celebrated as
workers in iron in very ancient times. The product of their
labor is supposed to be alluded to in (Jeremiah 16:12) as being
of superior quality. Specimens of Assyrian iron-work overlaid
with bronze were discovered by Mr. Layard, and are now in the
British Museum. Iron weapons of various kinds were found at
Nimroud, but fell to pieces on exposure to the air.
(pious), one of the cities of Naphtali, (Joshua 19:38) hitherto
totally unknown.
Irpeel
(God heals), one of the cities of Benjamin. (Joshua 18:27) No
trace has yet been discovered of its situation.
Irshemesh
(city of the sun), a city of the Danites (Joshua 19:41)
probably identical with Beth-shemesh.
Iru
(watch), the eldest son of the great Caleb son of Jephunneh. (1
Chronicles 4:15) (B.C. 1451.)
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Isaac
(laughter), the son whom Sara bore to Abraham, in the hundredth
year of his age, at Gerar. (B.C. 1897.) In his infancy he
became the object of Ishmael's jealousy; and in his youth the
victim, in intention, of Abraham's great sacrificial act of
faith. When forty years old he married Rebekah his cousin, by
whom, when he was sixty, he had two sons, Esau and Jacob.
Driven by famine to Gerar, he acquired great wealth by his
flocks but was repeatedly dispossessed by the Philistines of
the wells which he sunk at convenient stations. After the
deceit by which Jacob acquired his father's blessing Isaac sent
his son to seek a wife in Padan-aram; and all that we know of
him during the last forty-three years of his life in that he
saw that [646]God, with a large and prosperous family, return
to him at Hebron. (Genesis 36:27) before he died there, at the
age of 180 years. He was buried by his two sons in the cave of
Machpelah. In the New Testament reference is made to the
offering of Isaac (Hebrews 11:17; James 2:21) and to his
blessing his sons. (Hebrews 11:20) In (Galatians 4:28-31) he is
contrasted with Ishmael. In reference to the offering up of
Isaac by Abraham, the primary doctrine taught are those of
sacrifice and substitution, as the means appointed by God for
taking away sin; and, as co-ordinate with these, the need of
the obedience of faith, on the part of man, to receive the
benefit. (Hebrews 11:17) The animal which God provided and
Abraham offered was in the whole history of sacrifice the
recognized type of "the Lamb of God, that taketh away the sins
of the world." Isaac is the type of humanity itself, devoted to
death for sin.
Isaiah
the prophet, son of Amoz. The Hebrew name signifies Salvation
of Jahu (a shortened form of Jehovah), He prophesied concerning
Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and
Hezekiah, kings of Judah, (Isaiah 1:1) covering probably 758 to
698 B.C. He was married and had two sons. Rabbinical tradition
says that Isaiah, when 90 years old, was sawn asunder in the
trunk of a carob tree by order of Manasseh, to which it is
supposed that reference is made in (Hebrews 11:37)
Isaiah, Book Of
I. Chapters 1-5 contain Isaiah's prophecies in the reigns of
Uzziah and Jotham, foretelling that the present prosperity of
Judah should be destroyed, and that Israel should be brought to
desolation. In chs. 6, 7 he announces the birth of the child
Immanuel, which in ch. 9 is more positively predicted. Chs.
9-12 contain additional prophecies against Israel, chs. (Isaiah
10:5-12) (6) being the most highly-wrought passages in the
whole book. Chs. 13-23 contain chiefly a collection of
utterances, each of which is styled a "burden," fore-telling
the doom of Babylon, Philistia, Moab, Ethiopia, Egypt and Tyre.
The ode of triumph in ch. (Isaiah 14:3-23) is among the most
poetical passages in all literature. Chs. 24-27 form one
prophecy, essentially connected with the preceding ten
"burdens," chs. 13-23, of which it is in effect a general
summary. Chs. 23-35 predict the Assyrian invasion, and chs.
36-39 have reference to this invasion; prophecies that were so
soon fulfilled. (2 Kings 19:35) II. The last 27 chapters form a
separate prophecy, and are supposed by many critics to have
been written in the time of the Babylonian captivity, and are
therefore ascribed to a "later Isaiah;" but the best reasons
are in favor of but one Isaiah. This second part falls into
three sections, each consisting of nine chapters:--
+ The first section, chs 40-48 has for its main topic the
comforting assurance of the deliverance from Babylon by
Koresh (Cyrus), who is even named twice. ch. (Isaiah
41:2,3,25; 44:28; 45:1-4,13; 46:11; 48:14,15)
+ The second section, chs. 49-56, is distinguished from the
first by several features. The person of Cyrus as well as his
name and the specification of Babylon, disappear altogether.
Return from exile is indeed spoken of repeatedly and at
length, ch. (Isaiah 49:9-26; 51:9-52; 12; 55:12,13; 57:14)
but in such general terms as admit of being applied to the
spiritual and Messianic as well as to the literal
restoration.
+ This section is mainly occupied with various practical
exhortations founded upon the views of the future already set
forth. In favor of the authenticity of the last 27 chapters
the following reasons may be advanced:-- (a) The unanimous
testimony of Jewish and Christian tradition, comp. Ecclus.
48:24, and the evidence of the New Testament quotations.
(Matthew 3:3; Luke 4:17; Acts 8:28; Romans 10:16,20) (b) The
unity of design which connects these last 27 chapters with
the preceding; the oneness of diction which pervades the
whole book; the peculiar elevation and grandeur of style
which characterize the second part as well as the first; the
absence of any other name than Isaiah's claiming the
authorship; lastly, the Messianic predictions which mark its
inspiration and remove the chief ground of objection against
its having been written by Isaiah. In point of style we can
find no difficulty in recognizing in the second part the
presence of the same plastic genius as we discover in the
first.
Iscah
(one who looks forth), daughter of Haran the brother of Abram,
and sister of Milcah and of Lot. (Genesis 11:29) In the Jewish
traditions she is identified with Sarai. (B.C. about 1920.)
Iscariot
(man of Kerioth). [[647]Judas Iscariot ISCARIOT]
Ishbah
(praising), a man in the line of Judah, commemorated as the
"father of Eshtemos." (1 Chronicles 4:17)
Ishbak
(left behind), a son of Abraham and Keturah, (Genesis 25:2; 1
Chronicles 1:32) and the progenitor of a tribe of northern
Arabia. (B.C. after 1856.)
Ishbibenob
(he that dwells at Nobl), son of Rapha, one of the race of
Philistine giants, who attacked David in battle, but was slain
by Abishai. (2 Samuel 21:16,17) (B.C. 1018.)
Ishbosheth
(man of shame) the youngest of Saul's four sons, and his
legitimate successor. (B.C. 1068.) Ish-bosheth was "forty years
old when he began to reign over Israel, and reigned two years."
(2 Samuel 3:10) During these two years he reigned at Mahanaim,
though only in name. The wars and negotiations with David were
entirely carried on by Abner (2 Samuel 2:12; 3:6,12) The death
of Abner deprived the house of Saul of its last remaining
support. When Ish-bosheth heard of it, "his hands were feeble,
and all the Israelites were troubled." He was murdered in his
bed.
Ishi
(my husband). This word occurs in (Hosea 2:16) It is the
Israelite term, in opposition to Baali, the Canaanite term,
with the same meaning, though with a significance of its own.
(salutary).
+ A man of the descendants of Judah, son of Appaim, (1
Chronicles 2:31) one of the great house of Hezron.
+ In a subsequent genealogy of Judah we find another Ishi, with
a son Zoheth. (1 Chronicles 4:20)
+ Head of a family of the tribe of Simeon. (1 Chronicles 4:42)
+ One of the heads of the tribe of Manasseh on the east of
Jordan. (1 Chronicles 5:24)
Ishiah
(whom Jehovah lends), the fifth of the five sons of Izrahiah,
one of the heads of the tribe of Issachar in the time of David.
(1 Chronicles 7:3) (B.C. 1046.)
Ishijah
(whom Jehovah lends), a lay Israelite of the Bene-Harim who had
married a foreign wife. (Ezra 10:31) (B.C. 459.)
Ishma
(desolation), a name in the genealogy of Judah. (1 Chronicles
4:3)
Ishmael
(whom God hears).
+ The son of Abraham by Hagar the Egyptian his concubine; born
when Abraham was fourscore and six years old. (Genesis
16:15,16) (B.C. 1910.) Ishmael was the first-born of his
father. He was born in Abraham's house when he dwelt in the
plain of Mamre; and on the institution of the covenant of
circumcision, was circumcised, he being then thirteen years
old (Genesis 17:26) With the institution of the covenant, God
renewed his promise respecting Ishmael. He does not again
appear in the narrative until the weaning of Isaac. At the
great feast made in celebration of the weaning, "Sarah saw
the son of Hagar the Egyptian, which she had borne unto
Abraham, mocking," and urged Abraham to cast him and his
mother out. Comforted by the renewal of God's promise to make
of Ishmael a great nation, Abraham sent them away, and they
departed and wandered in the wilderness of Beersheba. His
mother took Ishmael a wife out of the land of Egypt."
(Genesis 21:9-21) This wife of Ishmael was the mother of the
twelve sons and one daughter. Of the later life of Ishmael we
know little. He was present with Isaac at the burial of
Abraham. He died at the age of 137 years. (Genesis 25:17,18)
The sons of Ishmael peopled the north and west of the Arabian
peninsula, and eventually formed the chief element of the
Arab nation, the wandering Bedouin tribes. They are now
mostly Mohammedans who look to him as their spiritual father,
as the Jews look to Abraham. Their language, which is
generally acknowledged to have been the Arabic community so
called, has been adopted with insignificant exceptions
throughout Arabia. The term "Ishmaelite" occur on three
occasions: (Genesis 37:25,27,28; 39:1; Judges 8:24; Psalms
83:6)
+ One of the sons of Azel, a descendant of Saul through
Meribbaal or Mephibosheth. (1 Chronicles 8:38; 9:44)
+ A man of Judah, father of Zebadiah. (2 Chronicles 19:11)
+ Another man of Judah, son of Jehohanan; one of the captains
of hundreds who assisted Jehoiada in restoring Joash to the
throne. (2 Chronicles 23:1)
+ A priest of the Bene-Pashur, who was forced by Ezra to
relinquish his foreign wife. (Ezra 10:22)
+ The son of Nethaniah; a perfect marvel of craft and villainy,
whose treachery forms one of the chief episodes of the
history of the period immediately succeeding the first fall
of Jerusalem. His exploits are related in (Jeremiah 40:7;
Jeremiah 41:16) with a short summary. During the siege of the
city he had fled across the Jordan where he found a refuge at
the court of Baalis. After the departure of the Chaldeans,
Ishmael made no secret of his intention to kill the
superintendent left by the king of Babylon and usurp his
position. Of this Zedaliah was warned in express terms by
Johanan and his companions, but notwithstanding entertained
Ishmael and his followers at a feast, (Jeremiah 41:1) during
which Ishmael murdered Gedaliah and all his attendants. The
same night he killed all Zedaliah's establishment, including
some Chaldean soldiers who were there. For two days the
massacre remained entirely unknown to the people of the town.
On the second day eighty devotees were bringing incense and
offerings to the ruins of the temple. At his invitation they
turned aside to the residence of the superintendent, and
there Ishmael and his band butchered nearly the whole number:
ten only escaped by offering a heavy ransom for their lives.
This done he descended to the town, surprised and carried off
the daughters of King Zedekiah, who had been sent there by
Nebuchadnezzar for safety, with their eunuchs and their
Chaldean guard, (Jeremiah 41:10,16) and all the people of the
town, and made off with his prisoners to the country of the
Ammonites. The news of the massacre had by this time got
abroad, and Ishmael was quickly pursued by Johanan and his
companions. He was attacked, two of his bravos slain, the
whole of the prey recovered; and Ishmael himself with the
remaining eight of his people, escaped to the Ammonites.
Ishmaelite
(decendant of Ishmael). [[648]Ishmael]
Ishmaiah
(Jehovah hears), son of Obadiah; the ruler of the tribe of
Zebulun in the time of King David. (1 Chronicles 27:19) (B.C.
1046.)
Ishmeelite
(1 Chronicles 2:17) and Ish'me-elites (descendants of Ishmael),
(Genesis 37:25,27,28; 39:1) the form in which the descendants
of Ishmael are given in a few places in the Authorized Version.
Ishmerai
(whom Jehovah keeps), a Benjamite, one of the family of Elpaal.
(1 Chronicles 8:18) (B.C. before 538.)
Ishod
(man of glory), one of the tribe of Manasseh on the east of
Jordan, son of Hammoleketh. (1 Chronicles 7:18) (B.C. 1491.)
Ishpan
(bald), a Benjamite, one of the family of Shashak. (1
Chronicles 8:22) (B.C. before 588.)
Ishtob
(men of Tob), apparently one of the small kingdoms or states
which formed part of the general country of Aram, named with
Zobah, Rehob and Maacah. (2 Samuel 10:6,8)
Ishuah
(quiet), the second son of Asher. (Genesis 46:17) (B.C. 1706.)
Ishuai
(quiet), the third son of Asher, (1 Chronicles 7:30) founder of
a family bearing his name. (Numbers 26:44) Authorized Version
"Jesuites." (B.C. 1706.)
Ishui
(quiet), the second son of Saul by his wife Ahinoam (1 Samuel
14:4) comp. 1Sam 14:50 (Died B.C. 1053.)
Isle
The radical sense of the Hebrew word seems to be "habitable
places," as opposed to water, and in this sense it occurs in
(Isaiah 42:15) Hence it means secondarily any maritime
district, whether belonging to a continent or to an island;
thus it is used of the shore of the Mediterranean, (Isaiah
20:6; 23:2,6) and of the coasts of Elishah, (Ezekiel 27:7) i.e.
of Greece and Asia Minor.
Ismachiah
(Jehovah hears), a Gibeonite, one of the chiefs of those
warriors, who joined David at Ziklag. (1 Chronicles 12:4).
(B.C. 1064.)
(whom Jehovah upholds), a Levite who was one of the overseers
of offerings during the revival under King Hezekiah. (2
Chronicles 31:13) (B.C. 776.)
Ispah
(bald), a Benjamite of the family of Beriah; one of the heads
of his tribe. (1 Chronicles 8:16) (B.C. before 588.)
Israel
(the prince that prevails with God).
+ The name given, (Genesis 32:28) to Jacob after his wrestling
with the angel, (Hosea 12:4) at Peniel. Gesenius interprets
Israel "soldier of God."
+ It became the national name of the twelve tribes
collectively. They are so called in (Exodus 3:16) and
afterward.
+ It is used in a narrower sense, excluding Judah, in (1 Samuel
11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was
assumed and accepted as the name of the northern kingdom.
+ After the Babylonian captivity, the returned exiles resumed
the name Israel as the designation of their nation. The name
Israel is also used to denote lay-men, as distinguished from
priests, Levites and other ministers. (Ezra 6:16; 9:1; 10:25;
Nehemiah 11:3) etc.
Israel, Kingdom Of
I. the kingdom.--The prophet Ahijah of Shiloh, who was
commissioned in the latter days of Solomon to announce the
division of the kingdom, left one tribe (Judah) to the house of
David, and assigned ten to Jeroboam. (1 Kings 11:31,35) These
were probably Joseph (Ephraim and Manasseh), Issachar, Zebulun,
Asher, Naphtali, Benjamin, Dan, Simeon, Gad and Reuben; Levi
being intentionally omitted. Eventually the greater part of
Benjamin, and probably the whole of Simeon and Dan, were
included as if by common consent in the kingdom of Judah. With
respect to the conquests of David, Moab appears to have been
attached to the kingdom of Israel. (2 Kings 3:4) so much of
Syria as remained subject to Solomon, see (1 Kings 11:24) would
probably be claimed by his successor in the northern kingdom;
and Ammon was at one time allied (2 Chronicles 20:1) we know
not how closely or how early, with Moab. The seacoast between
Accho and Japho remained in the possession of Israel. The whole
population may perhaps have amounted to at least three and a
half millions. II. the capitals .--Shechem was the first
capital of the new kingdom. (1 Kings 12:25) Subsequently Tirzah
became the royal residence, if not the capital, of Jeroboam (1
Kings 14:17) and of his successors. cf. (1 Kings 15:33;
16:8,17,23) Samaria was chosen by Omri. (1 Kings 16:24) Jezreel
was probably only a royal residence of some of the Israelitish
kings. III. History .--The kingdom of Israel lasted 254 years,
from B.C. 975 to B.C. 721. The detailed history of the kingdom
will be found under the names of its nineteen kings. See chart
of the kings of Judah and Israel, at the end of the work. A
summary view may be taken in four periods: (a) B.C. 975-929.
Jeroboam had not sufficient force of character in himself to
make a lasting impression on his people. A king, but not a
founder of a dynasty, he aimed at nothing beyond securing his
present elevation. Baasha, in the midst of the army at
Gibbethon, slew the son and successor of Jeroboam; Zimri, a
captain of chariots, slew the son and successor of Baasha;
Omri, the captain of the host, was chosen to punish Zimri; and
after a civil war of four years he prevailed over Tibni, the
choice of half the people. (b) B.C. 929-884. For forty-five
years Israel wag governed by the house of Omri. The princes of
his house cultivated an alliance with the king of Judah which
was cemented by the marriage of Jehoram and Athaliah. The
adoption of Baal-worship led to a reaction in the nation, to
the moral triumph of the prophets in the person of Elijah, and
to extinction of the house of Ahab in obedience to the bidding
of Elisha. (c) B.C. 884-772. Unparalleled triumphs, but deeper
humiliation, awaited the kingdom of Israel under the dynasty of
Jehu. Hazael, the ablest king of Damascus, reduced Jehoahaz to
the condition of a vassal, and triumphed for a time over both
the disunited Hebrew kingdoms. Almost the first sign of the
restoration of their strength was a war between them; and
Jehoash, the grandson of Jehu, entered Jerusalem as the
conqueror of Amaziah. Jehoash also turned the tide of war
against the Syrians; and Jeroboam II., the most powerful of all
the kings of of Israel, captured Damascus, and recovered the
whole ancient frontier from Hamath to the Dead Sea. This
short-lived greatness expired with the last king of Jehu's
line. (d) B.C. 772-721. Military violence, it would seem, broke
off the hereditary succession after the obscure and probably
convulsed reign of Zachariah. An unsuccessful usurper, Shallum,
is followed by the cruel Menahem, who, being unable to make
head against the first attack of Assyria under Pul, became the
agent of that monarch for the oppressive taxation of his
subjects. Yet his power at home was sufficient to insure for
his son and successor Pekahiah a ten-years reign, cut short by
a bold usurper, Pekah. Abandoning the northern and
transjordanic regions to the encroaching power of Assyria under
Tiglath-pileser, he was very near subjugating Judah, with the
help of Damascus, now the coequal ally of Israel. But Assyria
interposing summarily put an end to the independence of
Damascus, and perhaps was the indirect cause of the
assassination of the baffled Pekah. The irresolute Hoshea, the
next and last usurper, became tributary to his invaders
Shalmaneser, betrayed the Assyrian to the rival monarchy of
Egypt, and was punished by the loss of his liberty, and by the
capture, after a three-years siege, of his strong capital,
Samaria. Some gleanings of the ten tribes yet remained in the
land after so many years of religious decline, moral
debasement, national degradation, anarchy, bloodshed and
deportation. Even these were gathered up by the conqueror and
carried to Assyria, never again, as a distinct people, to
occupy their portion of that goodly and pleasant land which
their forefathers won under Joshua from the heathen. (Schaff
Bib. Dic.) adds to this summary that "after the destruction of
the kingdom of Israel, B.C. 721, the name 'Israel' began to be
applied to the whole surviving people. No doubt many of the
kingdom of Israel joined the later kingdom of the Jews after
the captivity, and became part of that kingdom.--ED.)
Israelite
(descendant of Israel). In (2 Samuel 17:25) Ithra, the father
of Amasa, is called "an Israelite," while in (1 Chronicles
2:17) he appears as "Jether the Ishmaelite." The latter is
undoubtedly the true reading.
Issachar
(reward). I. The ninth son of Jacob and the fifth of Leah.
(Genesis 30:17,18) (B.C. 1753-45) At the descent into Egypt
four sons are ascribed to him, who founded the four chief
families of the tribes. (Genesis 46:13; Numbers 26:23,25; 1
Chronicles 7:1) The number of the fighting men of Issachar,
when taken in the census at Sinai, was 54,400. During the
journey they seem to have steadily increased. The allotment of
Issachar lay above that of Manasseh. (Joshua 19:17-23) In the
words of Josephus, "it extended in length from Carmel to the
Jordan, in breadth to Mount Tabor." This territory was, as it
still is, among the richest land in Palestine. It is this
aspect of the territory of Issachar which appears to be alluded
to in the blessing of Jacob.
+ A Korhite Levite, one of the door-keepers of the house of
Jehovah, seventh son of Obed-edom. (1 Chronicles 26:5)
Isshiab
(whom Jehovah lends).
+ A descendant of Moses by his younger son Eliezer. (1
Chronicles 24:21) comp. 1Chr 23:17; 26:25 (B.C. after 1451.)
+ A Levite of the house of Kohath and family of Uzziel. (1
Chronicles 24:26) (Uncertain date.)
Issue, Running
(Leviticus 15:2,3; 22:4; Numbers 5:2; 2 Samuel 3:29) In
(Leviticus 15:3) a distinction is introduced, which merely
means that the cessation of the actual flux does not constitute
ceremonial cleanness, but that the patient must abide the legal
time, seven days, ver 13, and perform the prescribed
purifications and sacrifice. ver. 14.
Isuah
(quiet), second son of Asher. (1 Chronicles 7:30) (B.C. 1706.)
Isui
(quiet), third son of Asher, (Genesis 46:17) founder of a
family called after him, though in the Authorized Version
appearing as THE [649]Jesuites. (Numbers 26:44) (B.C. 1706.)
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Italian Band
[[650]Army]
Italy
This word is used in the New Testament, (Acts 18:2; 27:1;
Hebrews 13:24) in the usual sense of the period, i.e. in its
true geographical sense, as denoting the whole natural
peninsula between the Alps and the Straits of Messina.
Ithai
(with the Lord), a Benjamite, son of Ribai of Gibeah, one of
the heroes of David's guard. (1 Chronicles 11:31) (B.C. 1046.)
Ithamar
(land of palms), the youngest son of Aaron. (Exodus 6:23) (B.C.
1491.) After the death of Nadab and Abihu, (Leviticus 10:1)
Eleazar and Ithamar were appointed to succeed to their places
in the priestly office. (Exodus 28:1,40,43; Numbers 3:3,4; 1
Chronicles 24:2) In the distribution of services belonging to
the tabernacle, and its transport on the march of the
Israelites, the Gershonites and the Merarites were placed under
the superintendence of Ithamar. (Exodus 38:21; Numbers 4:21-33)
The high priesthood passed into the family of Ithamar in the
person of Eli, but for what reason we are not informed.
Ithiel
(God is with me).
+ A Benjamite, son of Jesaiah. (Nehemiah 11:7)
+ One of two persons--Ithiel and Ucal-- to whom Agur ben-Jakeh
delivered his discourse. (Proverbs 30:1) (B.C. about 900.)
Ithmah
(bereavedness), a Moabite, one of the heroes of David's guard.
(1 Chronicles 11:46)
Ithnan
(given), one of the towns in the extreme south of Judah.
(Joshua 15:23) No trace of its existence has yet been
discovered.
Ithra
(excellence), an Israelite, (2 Samuel 17:25) or Ishmaelite, (1
Chronicles 2:17) the father of Amasa by Abigail, David's
sister. (B.C. before 1023.)
Ithran
(excellence).
+ A son of Dishon, a Horite, (Genesis 36:26; 1 Chronicles 1:41)
and probably a phylarch of a tribe of the Horim. (Genesis
36:30) (B.C. about 1800.)
+ A descendant of Asher. (1 Chronicles 7:30-40)
Ithream
(abundance of people), son of David, born to him in Hebron, and
distinctly specified as the sixth, and as the child of Eglah,
David's wife. (2 Samuel 3:5; 1 Chronicles 3:3)
Ithrite
(belonging to Jether), The, the designation of two of the
members of David's guard, Ira and Gareb. (2 Samuel 23:38; 1
Chronicles 11:40) They may have come from Jattir, in the
mountains of Judah. (B.C 1046.)
Ittahkazin
(time of the judge), one of the landmarks of the boundary of
Zebulun. (Joshua 19:13) It has not been identified.
Ittai
(with the Lord).
+ "Ittai the Gittite," i.e. the native of Gath, a Philistine in
the army of King David. He appears only during the revolution
of Absalom. (B.C. 1023.) We first discern him on the morning
of David's flight. The king urges him to return. (2 Samuel
15:18,19) Comp. 1Sam 23:13; 27:2; 30:9,10,19,20 But ittai is
firm; he is the king's slave, and wherever his master goes he
will go. Accordingly he is allowed by David to proceed. When
the army was numbered and organized by David at Mahanaim,
Ittai again appears, now in command of a third part of the
force. (2 Samuel 18:2,5,12)
+ Son of Ribai, from Gibeah of Benjamin; one of the thirty
heroes of David's guard. (2 Samuel 23:29)
Ituraea
(land of Jether), a small province on the northwestern border
of Palestine, lying along the base of Mount Hermon, only
mentioned in (Luke 3:1) Jetur the son of Ishmael gave his name
like the rest of his brethren, to the little province he
colonized. (Genesis 25:15,16) It adjoined Trachonitis, and lay
along the base of Libanus between Tiberias and Damascus. At the
place indicated is situated the modern province of Jedur, which
is the Arabic form of the Hebrew Jetur
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Ivah
(ruined), or A'va, which is mentioned in Scripture twice, (2
Kings 18:34; 19:13) comp. Isai 37:13 In connection with Hena
and Sepharvaim, and once, (2 Kings 17:24) in connection with
Babylon and Cuthah, must be sought in Babylonia, and is
probably identical with the modern Hit, on the Euphrates.
Ivory
The word translated "ivory" literally signifies the "tooth" of
any animal, and hence more especially denotes the substance of
the projecting tusks of elephants. The skilled work-men of
Hiram, king of Tyre, fashioned the great ivory throne of
Solomon, and overlaid it with pure gold. (1 Kings 10:18; 2
Chronicles 9:17) The ivory thus employed was supplied by the
caravans of Dedan, (Isaiah 21:13; Ezekiel 27:15) or was
brought, with apes and peacocks, by the navy of Tarshish. (1
Kings 10:22) The "ivory house" of Ahab, (1 Kings 22:39) was
probably a palace, the walls of which were panelled with ivory,
like the palace of Menelaus described by Homer. Odys. iv. 73.
Beds inlaid or veneered with ivory were in use among the
Hebrews. (Amos 6:4)
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Izehar
(oil), the form in which the name Izhar is given in the
Authorized Version of (Numbers 3:19) only.
Izeharites
(descendant of Izhar), The. A family of Kohathite Levites,
descended from Izhar the son of Kohath, (Numbers 3:27) called
also "Izharites" (1 Chronicles 26:23,29)
Izhar
(oil), son of Kohath grandson of Levi, uncle of Aaron and Moses
and father of Korah. (Exodus 6:18,21; Numbers 3:19; 16:1; 1
Chronicles 6:2,18) (B.C. after 1490.) Izhar was the head of the
family of the Izharites, (1 Chronicles 24:22; 26:23) or
Izeharites. (Numbers 3:27; 1 Chronicles 26:23,29)
Izrahiah
(whom Jehovah causes to sparkle), a chieftain of Issachar. (1
Chronicles 7:3)
Izrahite
(descendant of Zerah), The, the designation of Shamhuth (1
Chronicles 27:8) Its real force probably Zerahite, that is,
from the great Judaic family of Zerah.
Izri
(creator), a Levite leader of the fourth course or ward in the
service of the house of God. (1 Chronicles 25:11) In ver. 3 he
is called [651]Zeri. (B.C. 1014.)