Part 18
•HOLY GHOST the third Person of the adorable Trinity.
His personality is proved (1) from the fact that the attributes of personality, as intelligence and volition, are ascribed to him (John 14:17, 26; 15:26; 1 Corinthians 2:10, 11; 12:11). He reproves, helps, glorifies,
intercedes (John 16:7-13; Romans 8:26). (2) He executes the offices peculiar only to a person. The very nature of these offices involves personal distinction (Luke 12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Corinthians 2:13; Hebrews 2:4; 3:7; 2 Peter 1:21).
His divinity is established (1) from the fact that the names of God are ascribed to him (Exodus 17:7; Psalm 95:7; comp. Hebrews 3:7-11); and (2) that divine attributes are also ascribed to him, omnipresence (Psalm 139:7; Ephesians 2:17, 18; 1 Corinthians 12:13); omniscience (1 Corinthians 2:10, 11); omnipotence (Luke 1:35; Romans 8:11); eternity (Hebrews 9:4). (3) Creation is ascribed to him (Genesis 1:2; Job 26:13; Psalm 104:30), and the working of miracles (Matthew 12:28; 1 Corinthians 12:9-11). (4) Worship is required and ascribed to him (Isaiah 6:3; Acts 28:25; Romans 9:1; Revelation 1:4; Matthew 28:19).
•HOLY OF HOLIES the second or interior portion of the tabernacle. It was left in total darkness. No one was permitted to enter it except the high priest, and that only once a year. It contained the ark of the covenant only (Exodus 25:10-16). It was in the form of a perfect cube of 20 cubits. (See TABERNACLE.)
•HOLY PLACE one of the two portions into which the tabernacle was divided (Exodus 26:31; 37:17-25; Hebrews 9:2). It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Exodus 25:23-29) and the golden altar of incense (30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colours.
The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy place stood the great tank or "sea" of molten brass, supported by twelve oxen, three turned each way, capable of containing two thousand baths of water. Besides this there were ten lavers and the brazen altar of burnt sacrifice.
•HOMER heap, the largest of dry measures, containing about 8 bushels or 1 quarter English = 10 ephahs (Leviticus 27:16; Numbers 11:32) = a COR. (See OMER.)
"Half a homer," a grain measure mentioned only in Hos. 3:2.
•HONEY (1.) Hebrews ya'ar, occurs only 1 Samuel 14:25, 27, 29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.
(2.) Nopheth, honey that drops (Psalm 19:10; Proverbs 5:3; Cant. 4:11).
(3.) Debash denotes bee-honey (Judges 14:8); but also frequently a vegetable honey distilled from trees (Genesis 43:11; Ezekiel 27:17). In these passages it may probably mean "dibs," or syrup of grapes, i.e., the juice of ripe grapes boiled down to one-third of its bulk.
(4.) Tsuph, the cells of the honey-comb full of honey (Proverbs 16:24; Psalm 19:10).
(5.) "Wild honey" (Matthew 3:4) may have been the vegetable honey distilled from trees, but rather was honey stored by bees in rocks or in trees (Deuteronomy 32:13; Psalm 81:16; 1 Samuel 14:25-29).
Canaan was a "land flowing with milk and honey" (Exodus 3:8). Milk and honey were among the chief dainties in the earlier ages, as they are now among the Bedawin; and butter and honey are also mentioned among articles of food (Isaiah 7:15). The ancients used honey instead of sugar (Psalm 119:103; Proverbs 24:13); but when taken in great quantities it caused nausea, a fact referred to in Proverbs 25:16, 17 to inculcate moderation in pleasures. Honey and milk also are put for sweet discourse (Cant. 4:11).
•HOOD (Hebrews tsaniph) a tiara round the head (Isaiah 3:23; R.V., pl., "turbans"). Rendered "diadem," Job 29:14; high priest's "mitre," Zechariah 3:5; "royal diadem," Isaiah 62:3.
•HOOF a cleft hoof as of neat cattle (Exodus 10:26; Ezekiel 32:13); hence also of the horse, though not cloven (Isaiah 5:28). The "parting of the hoof" is one of the distinctions between clean and unclean animals (Leviticus 11:3; Deuteronomy 14:7).
•HOOK (1.) Hebrews hah, a "ring" inserted in the nostrils of animals to which a cord was fastened for the purpose of restraining them (2 Kings
19:28; Isaiah 37:28, 29; Ezekiel 29:4; 38:4). "The Orientals make use of this contrivance for curbing their work-beasts...When a beast becomes unruly they have only to draw the cord on one side, which, by stopping his breath, punishes him so effectually that after a few repetitions he fails not to become quite tractable whenever he begins to feel it" (Michaelis). So God's agents are never beyond his control.
(2.) Hakkah, a fish "hook" (Job 41:2, Hebrews Text, 40:25; Isaiah 19:8; Habakkuk 1:15).
(3.) Vav, a "peg" on which the curtains of the tabernacle were hung (Exodus 26:32).
(4.) Tsinnah, a fish-hooks (Amos 4:2).
(5.) Mazleg, flesh-hooks (1 Samuel 2:13, 14), a kind of fork with three teeth for turning the sacrifices on the fire, etc.
(6.) Mazmeroth, pruning-hooks (Isaiah 2:4; Joel 3:10).
(7.) 'Agmon (Job 41:2, Hebrews Text 40:26), incorrectly rendered in the Authorized Version. Properly a rush-rope for binding animals, as in Revised Version margin.
•HOPE one of the three main elements of Christian character (1 Corinthians 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Romans 8:24; 1 John 3:2). "Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Peter 3:15; Hebrews 10:23). In it the whole glory of the Christian vocation is centred (Ephesians 1:18; 4:4)." Unbelievers are without this hope (Ephesians 2:12; 1 Thessalonians 4:13). Christ is the actual object of the believer's hope, because it is in his second coming that the hope of glory will be fulfilled (1 Timothy 1:1; Colossians 1:27; Titus 2:13). It is spoken of as "lively", i.e., a living, hope, a hope not frail and perishable, but having a perennial life (1 Peter 1:3). In Romans 5:2 the "hope" spoken of is probably objective, i.e., "the hope set before us," namely, eternal life (comp. 12:12). In 1 John 3:3 the expression "hope in him" ought rather to be, as in the Revised Version, "hope on him," i.e., a hope based on God.
•HOPHNI pugilist or client, one of the two sons of Eli, the high priest (1 Samuel 1:3; 2:34), who, because he was "very old," resigned to them the active duties of his office. By their scandalous conduct they brought down
a curse on their father's house (2:22, 12-27, 27-36; 3:11-14). For their wickedness they were called "sons of Belial," i.e., worthless men (2:12). They both perished in the disastrous battle with the Philistines at Aphek (4:11). (See PHINEHAS.)
•HOPHRA i.e., PHARAOH-HOPHRA (called Apries by the Greek historian Herodotus) king of Egypt (B.C. 591-572) in the time of Zedekiah, king of Judah (Jeremiah 37:5 44:30; Ezekiel 29:6, 7).
•HOR mountain. (1.) One of the mountains of the chain of Seir or Edom, on the confines of Idumea (Numbers 20:22-29; 33:37). It was one of the stations of the Israelites in the wilderness (33:37), which they reached in the circuitous route they were obliged to take because the Edomites refused them a passage through their territory. It was during the encampment here that Aaron died (Numbers 33:37-41). (See AARON.) The Israelites passed this mountain several times in their wanderings. It bears the modern name of Jebel Harun, and is the highest and most conspicious of the whole range. It stands about midway between the Dead Sea and the Elanitic gulf. It has two summits, in the hallow between which it is supposed that Aaron died. Others, however, suppose that this mountain is the modern Jebel Madurah, on the opposite, i.e., the western, side of the Arabah.
(2.) One of the marks of the northern boundary of Palestine (Numbers 34:7, 8). Nowhere else mentioned. Perhaps it is one of the peaks of Lebanon.
•HOREB desert or mountain of the dried-up ground, a general name for the whole mountain range of which Sinai was one of the summits (Exodus 3:1; 17:6; 33:6; Psalm 106:19, etc.). The modern name of the whole range is Jebel Musa. It is a huge mountain block, about 2 miles long by about 1 in breadth, with a very spacious plain at its north-east end, called the Er Rahah, in which the Israelites encamped for nearly a whole year. (See SINAI.)
•HOREM consecrated, one of the fenced cities of Naphtali (Joshua 19:38).
•HORITES cave-men, a race of Troglodytes who dwelt in the limestone caves which abounded in Edom. Their ancestor was "Seir," who probably gave his name to the district where he lived. They were a branch of the Hivites (Genesis 14:6; 36:20-30; 1 Chronicles 1:38, 39). They were
dispossessed by the descendants of Esau, and as a people gradually became extinct (Deuteronomy 2:12-22).
•HORMAH banning; i.e., placing under a "ban," or devoting to utter destruction. After the manifestation of God's anger against the Israelites, on account of their rebellion and their murmurings when the spies returned to the camp at Kadesh, in the wilderness of Paran, with an evil report of the land, they quickly repented of their conduct, and presumed to go up "to the head of the mountain," seeking to enter the Promised Land, but without the presence of the Lord, without the ark of the convenant, and without Moses. The Amalekites and the Canaanites came down and "smote and discomfited them even unto Hormah" (Numbers 14:45). This place, or perhaps the watch-tower commanding it, was originally called Zephath (Judges 1:17), the modern Sebaiteh. Afterwards (Numbers 21:1-3) Arad, the king of the Canaanites, at the close of the wanderings, when the Israelites were a second time encamped at Kadesh, "fought against them, and took some of them prisoners." But Israel vowed a vow unto the Lord utterly to destroy the cities of the Canaanites; they "banned" them, and hence the place was now called Hormah. But this "ban" was not fully executed till the time of Joshua, who finally conquered the king of this district, so that the ancient name Zephath became "Hormah" (Joshua 12:14; Judges 1:17).
•HORN Trumpets were at first horns perforated at the tip, used for various purposes (Joshua 6:4,5).
Flasks or vessels were made of horn (1 Samuel 16:1, 13; 1 Kings 1:39).
But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings (Exodus 27:2) and of incense (30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock (29:12; Leviticus 4:7-18). The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50; 2:28).
The word also denotes the peak or summit of a hill (Isaiah 5:1, where the word "hill" is the rendering of the same Hebrew word).
This word is used metaphorically also for strength (Deuteronomy 33:17) and honour (Job 16:15; Lamentations 2:3). Horns are emblems of power, dominion, glory, and fierceness, as they are the chief means of attack and
defence with the animals endowed with them (Daniel 8:5, 9; 1 Samuel 2:1; 16:1, 13; 1 Kings 1:39; 22:11; Joshua 6:4, 5; Psalm 75:5, 10; 132:17; Luke 1:69, etc.). The expression "horn of salvation," applied to Christ, means a salvation of strength, or a strong Saviour (Luke 1:69). To have the horn "exalted" denotes prosperity and triumph (Psalm 89:17, 24). To "lift up" the horn is to act proudly (Zechariah 1:21).
Horns are also the symbol of royal dignity and power (Jeremiah 48:25; Zechariah 1:18; Daniel 8:24).
•HORNET Hebrews tsir'ah, "stinging", (Exodus 23:28; Deuteronomy 7:20; Joshua 24:12). The word is used in these passages as referring to some means by which the Canaanites were to be driven out from before the Israelites. Some have supposed that the word is used in a metaphorical sense as the symbol of some panic which would seize the people as a "terror of God" (Genesis 35:5), the consternation with which God would inspire the Canaanites. In Palestine there are four species of hornets, differing from our hornets, being larger in size, and they are very abundant. They "attack human beings in a very furious manner." "The furious attack of a swarm of hornets drives cattle and horses to madness, and has even caused the death of the animals."
•HORONAIM two caverns, a city of Moab to the south of the Arnon, built, apparently, upon an eminence, and a place of some importance (Isaiah 15:5; Jeremiah 48:3, 5, 34).
•HORONITE the designation of Sanballat (Nehemiah 2:10, 19), a native of Horonaim, or of one of the two Beth-horons, the "upper" or the "nether," mentioned in Joshua 16:3,5.
•HORSE always referred to in the Bible in connection with warlike operations, except Isaiah 28:28. The war-horse is described Job 39:19-25. For a long period after their settlement in Canaan the Israelites made no use of horses, according to the prohibition, Deuteronomy 17:16. David was the first to form a force of cavalry (2 Samuel 8:4). But Solomon, from his connection with Egypt, greatly multiplied their number (1 Kings 4:26; 10:26, 29). After this, horses were freely used in Israel (1 Kings 22:4; 2 Kings 3:7; 9:21, 33; 11:16). The furniture of the horse consisted simply of a bridle (Isaiah 30:28) and a curb (Psalm 32:9).
•HORSE-GATE a gate in the wall of Jerusalem, at the west end of the bridge, leading from Zion to the temple (Nehemiah 3:28; Jeremiah 31:40).
•HORSE-LEECH occurs only in Proverbs 30:15 (Hebrews 'alukah); the generic name for any blood-sucking annelid. There are various species in the marshes and pools of Palestine. That here referred to, the Hoemopis, is remarkable for the coarseness of its bite, and is therefore not used for medical purposes. They are spoken of in the East with feelings of aversion and horror, because of their propensity to fasten on the tongue and nostrils of horses when they come to drink out of the pools. The medicinal leech
(Hirudo medicinalis), besides other species of leeches, are common in the waters of Syria.
•HORSEMAN Hebrews ba'al parash, "master of a horse." The "horsemen" mentioned Exodus 14:9 were "mounted men", i.e., men who rode in chariots. The army of Pharaoh consisted of a chariot and infantry force. We find that at a later period, however, the Egyptians had cavalry (2 Chronicles 12:3). (See HORSE.)
•HOSAH refuge. (1.) A place on the border of the tribe of Asher (Joshua 19:29), a little to the south of Zidon.
(2.) A Levite of the family of Merari (1 Chronicles 16:38).
•HOSANNA Save now! or Save, we beseech, (Matthew 21:9). This was a customary form of acclamation at the feast of Tabernacles. (Comp. Psalm 118:25.)
•HOSE (Daniel 3:21), a tunic or undergarment.
•HOSEA salvation, the son of Beeri, and author of the book of prophecies bearing his name. He belonged to the kingdom of Israel. "His Israelitish origin is attested by the peculiar, rough, Aramaizing diction, pointing to the northern part of Palestine; by the intimate acquaintance he evinces with the localities of Ephraim (5:1; 6:8, 9; 12:12; 14:6, etc.); by passages like 1:2, where the kingdom is styled 'the land', and 7:5, where the Israelitish king is designated as 'our' king." The period of his ministry (extending to some sixty years) is indicated in the superscription (Hos. 1:1, 2). He is the only prophet of Israel who has left any written prophecy.
•HOSEA, PROPHECIES OF This book stands first in order among the "Minor Prophets." "The probable cause of the location of Hosea may be the thoroughly national character of his oracles, their length, their earnest tone, and vivid representations." This was the longest of the prophetic books written before the Captivity. Hosea prophesied in a dark and melancholy period of Israel's history, the period of Israel's decline and fall. Their sins had brought upon them great national disasters. "Their homicides and fornication, their perjury and theft, their idolatry and impiety, are censured and satirized with a faithful severity." He was a contemporary of Isaiah. The book may be divided into two parts, the first containing chapters 1-3, and symbolically representing the idolatry of
Israel under imagery borrowed from the matrimonial relation. The figures of marriage and adultery are common in the Old Testament writings to represent the spiritual relations between Jehovah and the people of Israel. Here we see the apostasy of Israel and their punishment, with their future repentance, forgiveness, and restoration.
The second part, containing 4-14, is a summary of Hosea's discourses, filled with denunciations, threatenings, exhortations, promises, and revelations of mercy.
Quotations from Hosea are found in Matthew 2:15; 9:15; 12:7; Romans 9:25, 26. There are, in addition, various allusions to it in other places (Luke 23:30; Revelation 6:16, comp. Hos. 10:8; Romans 9:25, 26; 1 Peter 2:10, comp. Hos. 1:10, etc.).
As regards the style of this writer, it has been said that "each verse forms a whole for itself, like one heavy toll in a funeral knell." "Inversions (7:8; 9:11, 13; 12: 8), anacolutha (9:6; 12:8, etc.), ellipses (9:4; 13:9, etc.), paranomasias, and plays upon words, are very characteristic of Hosea (8:7; 9:15; 10:5; 11:5; 12:11)."
•HOSHEA salvation. (1.) The original name of the son of Nun, afterwards called Joshua (Numbers 13:8, 16; Deuteronomy 32:44).
(2.) 1 Chronicles 27:20. The ruler of Ephraim in David's time.
(3.) The last king of Israel. He conspired against and slew his predecessor, Pekah (Isaiah 7:16), but did not ascend the throne till after an interregnum of warfare of eight years (2 Kings 17:1, 2). Soon after this he submitted to Shalmaneser, the Assyrian king, who a second time invaded the land to punish Hoshea, because of his withholding tribute which he had promised to pay. A second revolt brought back the Assyrian king Sargon, who besieged Samaria, and carried the ten tribes away beyond the Euphrates, B.C. 720 (2 Kings 17:5, 6; 18:9-12). No more is heard of Hoshea. He disappeared like "foam upon the water" (Hos. 10:7; 13:11).
•HOST an entertainer (Romans 16:23); a tavern-keeper, the keeper of a caravansary (Luke 10:35).
In warfare, a troop or military force. This consisted at first only of infantry. Solomon afterwards added cavalry (1 Kings 4:26; 10:26). Every male Israelite from twenty to fifty years of age was bound by the law to bear arms when necessary (Numbers 1:3; 26:2; 2 Chronicles 25:5).
Saul was the first to form a standing army (1 Samuel 13:2; 24:2). This example was followed by David (1 Chronicles 27:1), and Solomon (1 Kings 4:26), and by the kings of Israel and Judah (2 Chronicles 17:14; 26:11; 2 Kings 11:4, etc.).
•HOSTAGE a person delivered into the hands of another as a security for the performance of some promise, etc. (2 Kings 14:14; 2 Chronicles 25:24).
•HOST OF HEAVEN The sun, moon, and stars are so designated (Genesis 2:1). When the Jews fell into idolatry they worshipped these (Deuteronomy 4:19; 2 Kings 17:16; 21:3,5; 23:5; Jeremiah 19:13; Zephaniah 1:5; Acts 7:42).
•HOUGH to hamstring, i.e., sever the "tendon of Achilles" of the hinder legs of captured horses (Joshua 11:6; 2 Samuel 8:4; 1 Chronicles 18:4), so as to render them useless.
•HOUR First found in Daniel 3:6; 4:19, 33;5:5. It is the rendering of the Chaldee shaah, meaning a "moment," a "look." It is used in the New Testament frequently to denote some determinate season (Matthew 8:13; Luke 12:39).
With the ancient Hebrews the divisions of the day were "morning, evening, and noon-day" (Psalm 55:17, etc.). The Greeks, following the Babylonians, divided the day into twelve hours. The Jews, during the Captivity, learned also from the Babylonians this method of dividing time. When Judea became subject to the Romans, the Jews adopted the Roman mode of reckoning time. The night was divided into four watches (Luke 12:38; Matthew 14:25; 13:25). Frequent allusion is also made to hours (Matthew 25:13; 26:40, etc.). (See DAY.)
An hour was the twelfth part of the day, reckoning from sunrise to sunset, and consequently it perpetually varied in length.
•HOUSE Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Genesis 47:3; Exodus 12:7; Hebrews 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isaiah 9:10) and marble (1 Chronicles 29:2) used in building, and
to the internal wood-work of the houses (1 Kings 6:15; 7:2; 10:11, 12; 2 Chronicles 3:5; Jeremiah 22:14). "Ceiled houses" were such as had beams inlaid in the walls to which wainscotting was fastened (Ezra 6:4; Jeremiah 22:14; Hag. 1:4). "Ivory houses" had the upper parts of the walls adorned with figures in stucco with gold and ivory (1 Kings 22:39; 2 Chronicles 3:6; Psalm 45:8).
The roofs of the dwelling-houses were flat, and are often alluded to in Scripture (2 Samuel 11:2; Isaiah 22:1; Matthew 24:17). Sometimes tents or booths were erected on them (2 Samuel 16:22). They were protected by parapets or low walls (Deuteronomy 22:8). On the house-tops grass sometimes grew (Proverbs 19:13; 27:15; Psalm 129:6, 7). They were used, not only as places of recreation in the evening, but also sometimes as sleeping-places at night (1 Samuel 9:25, 26; 2 Samuel 11:2; 16:22; Daniel 4:29; Job 27:18; Proverbs 21:9), and as places of devotion (Jeremiah 32:29; 19:13).
•HUKKOK decreed, a town near Zebulun, not far from Jordan, on the border of Naphtali (Joshua 19:34). (See HELKATH.)
•HUL circle, the second son of Aram (Genesis 10:23), and grandson of Shem.
•HULDAH weasel, a prophetess; the wife of Shallum. She was consulted regarding the "book of the law" discovered by the high priest Hilkiah (2 Kings 22:14-20; 2 Chronicles 34:22-28). She resided in that part of Jerusalem called the Mishneh (A.V., "the college;" R.V., "the second quarter"), supposed by some to be the suburb between the inner and the outer wall, the second or lower city, Akra. Miriam (Exodus 15:20) and Deborah (Judges 4:4) are the only others who bear the title of "prophetess," for the word in Isaiah 8:3 means only the prophet's wife.
•HUMILIATION OF CHRIST (Phil. 2:8), seen in (1) his birth (Galatians 4:4; Luke 2:7; John 1:46; Hebrews 2:9), (2) his circumstances, (3) his reputation (Isaiah 53; Matthew 26:59, 67; Psalm 22:6; Matthew 26:68), (4) his soul (Psalm 22:1; Matthew 4:1-11; Luke 22:44; Hebrews 2:17, 18; 4:15), (5) his death (Luke 23; John 19; Mark 15:24, 25), (6) and his burial (Isaiah 53:9; Matthew 27:57, 58, 60).
His humiliation was necessary (1) to execute the purpose of God (Acts 2:23, 24; Psalm 40:6-8), (2) fulfil the Old Testament types and
prophecies, (3) satisfy the law in the room of the guilty (Isaiah 53; Hebrews 9:12, 15), procure for them eternal redemption, (4) and to show us an example.
•HUMILITY a prominent Christian grace (Romans 12:3; 15:17, 18; 1 Corinthians 3:5-7; 2 Corinthians 3:5; Phil. 4:11-13). It is a state of mind well pleasing to God (1 Peter 3:4); it preserves the soul in tranquillity (Psalm 69:32, 33), and makes us patient under trials (Job 1:22).
Christ has set us an example of humility (Phil. 2:6-8). We should be led thereto by a remembrance of our sins (Lamentations 3:39), and by the thought that it is the way to honour (Proverbs 16:18), and that the greatest promises are made to the humble (Psalm 147:6; Isaiah 57:15; 66:2; 1 Peter 5:5). It is a "great paradox in Christianity that it makes humility the avenue to glory."
•HUNTING mentioned first in Genesis 10:9 in connection with Nimrod. Esau was "a cunning hunter" (Genesis 25:27). Hunting was practised by the Hebrews after their settlement in the "Land of Promise" (Leviticus 17:15; Proverbs 12:27). The lion and other ravenous beasts were found in Palestine (1 Samuel 17:34; 2 Samuel 23:20; 1 Kings 13:24; Ezekiel 19:3-8), and it must have been necessary to hunt and destroy them. Various snares and gins were used in hunting (Psalm 91:3; Amos 3:5; 2 Samuel 23:20).
War is referred to under the idea of hunting (Jeremiah 16:16; Ezekiel 32:30).
•HUR a hole, as of a viper, etc. (1.) A son of Caleb (1 Chronicles 2:19, 50; 4:1, 4; comp. 2 Chronicles 1:5).
(2.) The husband of Miriam, Moses' sister (Exodus 17:10-12). He was associated with Aaron in charge of the people when Moses was absent on Sinai (Exodus 24:14). He was probably of the tribe of Judah, and grandfather of Bezaleel (Exodus 31:2; 35:30; 1 Chronicles 2:19).
(3.) One of the five princes of Midian who were defeated and slain by the Israelites under the command of Phinehas (Numbers 31:8).
•HURAI linen-worker, one of David's heroes, a native of the valley of Mount Gaash (1 Chronicles 11:32).
•HUSBAND i.e., the "house-band," connecting and keeping together the whole family. A man when betrothed was esteemed from that time a
husband (Matthew 1:16, 20; Luke 2:5). A recently married man was exempt from going to war for "one year" (Deuteronomy 20:7; 24:5).
•HUSBANDMAN one whose business it is to cultivate the ground. It was one of the first occupations, and was esteemed most honourable (Genesis 9:20; 26:12, 14; 37:7, etc.). All the Hebrews, except those engaged in religious services, were husbandmen. (See AGRICULTURE.)
•HUSHAI quick, "the Archite," "the king's friend" (1 Chronicles 27:33). When David fled from Jerusalem, on account of the rebellion of Absalom, and had reached the summit of Olivet, he there met Hushai, whom he sent back to Jerusalem for the purpose of counteracting the influence of Ahithophel, who had joined the ranks of Absalom (2 Samuel 15:32, 37; 16:16-18). It was by his advice that Absalom refrained from immediately pursuing after David. By this delay the cause of Absalom was ruined, for it gave David time to muster his forces.
•HUSK In Numbers 6:4 (Hebrews zag) it means the "skin" of a grape. In 2 Kings 4:42 (Hebrews tsiqlon) it means a "sack" for grain, as rendered in the Revised Version. In Luke 15:16, in the parable of the Prodigal Son, it designates the beans of the carob tree, or Ceratonia siliqua. From the supposition, mistaken, however, that it was on the husks of this tree that John the Baptist fed, it is called "St. John's bread" and "locust tree." This tree is in "February covered with innumerable purple-red pendent blossoms, which ripen in April and May into large crops of pods from 6 to 10 inches long, flat, brown, narrow, and bent like a horn (whence the Greek name keratia, meaning 'little horns'), with a sweetish taste when still unripe. Enormous quantities of these are gathered for sale in various towns and for exportation." "They were eaten as food, though only by the poorest of the poor, in the time of our Lord." The bean is called a "gerah," which is used as the name of the smallest Hebrew weight, twenty of these making a shekel.
•HYMN occurs only Ephesians 5:19 and Colossians 3:16. The verb to "sing an hymn" occurs Matthew 26:30 and Mark 14:26. The same Greek word is rendered to "sing praises" Acts 16:25 (R.V., "sing hymns") and Hebrews 2:12. The "hymn" which our Lord sang with his disciples at the last Supper is generally supposed to have been the latter part of the Hallel, comprehending Psalm 113-118. It was thus a name given to a number of psalms taken together and forming a devotional exercise.
The noun hymn is used only with reference to the services of the Greeks, and was distinguished from the psalm. The Greek tunes required Greek hymns. Our information regarding the hymnology of the early Christians is very limited.
•HYPOCRITE one who puts on a mask and feigns himself to be what he is not; a dissembler in religion. Our Lord severely rebuked the scribes and Pharisees for their hypocrisy (Matthew 6:2, 5, 16). "The hypocrite's hope shall perish" (Job 8:13). The Hebrew word here rendered "hypocrite" rather means the "godless" or "profane," as it is rendered in Jeremiah 23:11, i.e., polluted with crimes.
•HYSSOP (Hebrews 'ezob; LXX. hyssopos), first mentioned in Exodus 12:22 in connection with the institution of the Passover. We find it afterwards mentioned in Leviticus 14:4, 6, 52; Numbers 19:6, 18; Hebrews 9:19. It is spoken of as a plant "springing out of the wall" (1 Kings 4:33). Many conjectures have been formed as to what this plant really was. Some contend that it was a species of marjoram (origanum), six species of which are found in Palestine. Others with more probability think that it was the caper plant, the Capparis spinosa of Linnaeus. This plant grew in Egypt, in the desert of Sinai, and in Palestine. It was capable of producing a stem three or four feet in length (Matthew 27:48; Mark 15:36. Comp. John 19:29).
•IBHAR chosen, one of David's sons (1 Chronicles 3:6; 2 Samuel 5:15).
•IBLEAM people-waster, a city assigned to Manasseh (Joshua 17:11), from which the Israelites, however, could not expel the Canaanites (Judges 1:27). It is also called Bileam (1 Chronicles 6:70). It was probably the modern Jelamah, a village 2 1/2 miles north of Jenin.
•IBZAN illustrious, the tenth judge of Israel (Judges 12:8-10). He ruled seven years.
•ICE frequently mentioned (Job 6:16; 38:29; Psalm 147:17, etc.). (See CRYSTAL.)
•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 Samuel 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.
•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.
•IDALAH snares(?), a city near the west border of Zebulun (Joshua 19:15). It has been identified with the modern Jeida, in the valley of Kishon.
•IDDO (1.) Timely (1 Chronicles 6:21). A Gershonite Levite.
(2.) Lovely. The son of Zechariah (1 Chronicles 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 Chronicles 12:15). He has been identified with Oded (2 Chronicles 15:1).
(5.) Lovely. The father of Berachiah, and grandfather of the prophet Zechariah (Zechariah 1:1, 7). He returned from Babylon (Nehemiah 12:4).
•IDOL (1.) Hebrews aven, "nothingness;" "vanity" (Isaiah 66:3; 41:29; Deuteronomy 32:21; 1 Kings 16:13; Psalm 31:6; Jeremiah 8:19, etc.).
(2.) 'Elil, "a thing of naught" (Psalm 97:7; Isaiah 19:3); a word of contempt, used of the gods of Noph (Ezekiel 30:13).
(3.) 'Emah, "terror," in allusion to the hideous form of idols (Jeremiah 50:38).
(4.) Miphletzeth, "a fright;" "horror" (1 Kings 15:13; 2 Chronicles 15:16).
(5.) Bosheth, "shame;" "shameful thing" (Jeremiah 11:13; Hos. 9:10); as characterizing the obscenity of the worship of Baal.
(6.) Gillulim, also a word of contempt, "dung;" "refuse" (Ezekiel 16:36; 20:8; Deuteronomy 29:17, marg.).
(7.) Shikkuts, "filth;" "impurity" (Ezekiel 37:23; Nah. 3:6).
(8.) Semel, "likeness;" "a carved image" (Deuteronomy 4:16).
(9.) Tselem, "a shadow" (Daniel 3:1; 1 Samuel 6:5), as distinguished from the "likeness," or the exact counterpart.
(10.) Temunah, "similitude" (Deuteronomy 4:12-19). Here Moses forbids the several forms of Gentile idolatry.
(11.) 'Atsab, "a figure;" from the root "to fashion," "to labour;" denoting that idols are the result of man's labour (Isaiah 48:5; Psalm 139:24, "wicked way;" literally, as some translate, "way of an idol").
(12.) Tsir, "a form;" "shape" (Isaiah 45:16).
(13.) Matztzebah, a "statue" set up (Jeremiah 43:13); a memorial stone like that erected by Jacob (Genesis 28:18; 31:45; 35:14, 20), by Joshua (4:9), and by Samuel (1 Samuel 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 Chronicles 34:4, 7; 14:3, 5; Isaiah 17:8).
(15.) Maskith, "device" (Leviticus 26:1; Numbers 33:52). In Leviticus 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 Ezekiel 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" (Isaiah 44:10-20). It denotes also a figure cast in metal (Deuteronomy 7:25; 27:15; Isaiah 40:19; 44:10).
(17.) Massekah, "a molten image" (Deuteronomy 9:12; Judges 17:3, 4).
(18.) Teraphim, pl., "images," family gods (penates) worshipped by Abram's kindred (Joshua 24:14). Put by Michal in David's bed (Judges 17:5; 18:14, 17, 18, 20; 1 Samuel 19:13).
"Nothing can be more instructive and significant than this multiplicity and variety of words designating the instruments and inventions of idolatry."
•IDOLATRY image-worship or divine honour paid to any created object. Paul describes the origin of idolatry in Romans 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 (Genesis 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" (Joshua 24:2). During their long residence in Egypt the Hebrews fell into
idolatry, and it was long before they were delivered from it (Joshua 24:14; Ezekiel 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 (Exodus 22:20). His nearest relatives were not only bound to denounce him and deliver him up to punishment (Deuteronomy 13:20-10), but their hands were to strike the first blow when, on the evidence of two witnesses at least, he was stoned (Deuteronomy 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 (Exodus 34:15, 16; Deuteronomy 7; 12:29-31; 20:17), and that the calamities of the Israelites were due to the same cause (Jeremiah 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 Samuel 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 (Exodus 23:24, 32; 34:13; Deuteronomy 7:5, 25; 12:1-3).
In the New Testament the term idolatry is used to designate covetousness (Matthew 6:24; Luke 16:13; Colossians 3:5; Ephesians 5:5).
•IDUMAEA the Greek form of Edom (Isaiah 34:5, 6; Ezekiel 35:15; 36:5, but in R.V. "Edom"). (See EDOM).
•IGAL avengers. (1.) Numbers 13:7, one of the spies of the tribe of Issachar. (2.) Son of Nathan of Zobah, and one of David's warriors (2 Samuel 23:36). (3.) 1 Chronicles 3:22.
•IIM ruins. (1.) A city in the south of Judah (Joshua 15:29).
(2.) One of the stations of the Israelites in the wilderness (Numbers 33:45).
•IJE-ABARIM ruins of Abarim, the forty-seventh station of the Israelites in the wilderness, "in the border of Moab" (Numbers 33:44).
•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.
•ILAI an Ahohite, one of David's chief warriors (1 Chronicles 11:29); called also Zalmon (2 Samuel 23:28).
•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 Timothy 4:10). It was traversed by Paul in his third missionary journey (Romans 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.
•IMAGERY only in the phrase "chambers of his imagery" (Ezekiel 8:12). (See CHAMBER.)
•IMLA replenisher, the father of Micaiah the prophet (2 Chronicles 18:7,8).
•IMMANUEL God with us. In the Old Testament it occurs only in Isaiah 7:14 and 8:8. Most Christian interpreters have regarded these words as directly and exclusively a prophecy of our Saviour, an interpretation borne out by the words of the evangelist Matthew (1:23).
•IMMER talkative. (1.) The head of the sixteenth priestly order (1 Chronicles 24:14). (2.) Jeremiah 20:1. (3.) Ezra 2:37; Nehemiah 7:40. (4.) Ezra 2:59; Nehemiah 7:61. (5.) The father of Zadok (Nehemiah 3:29).
•IMMORTALITY perpetuity of existence. The doctrine of immortality is taught in the Old Testament. It is plainly implied in the writings of Moses (Genesis 5:22, 24; 25:8; 37:35; 47:9; 49:29, comp. Hebrews 11:13-16; Exodus 3:6, comp. Matthew 22:23). It is more clearly and fully taught in the later books (Isaiah 14:9; Psalm 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 Timothy 1:10; 1 Corinthians 15; 2 Corinthians 5:1-6; 1 Thessalonians 4:13-18).
•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 (Romans 5:12-19; comp. Philemon 1:18, 19).
•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; Romans 8:32; 1 Corinthians 2:8; Hebrews 2:11-14; 1 Timothy 3:16; Galatians 4:4, etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual.
•INCENSE a fragrant composition prepared by the "art of the apothecary." It consisted of four ingredients "beaten small" (Exodus 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 (Psalm 141:1,2; Revelation 5:8; 8:3, 4).
•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 (Ezekiel 27:15, 24).
•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 (Ezekiel 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.
•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 Exodus 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.
•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 Timothy 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 plenary 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; WORD OF GOD.)
•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; Hebrews 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 (Hebrews 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; Hebrews 7:25). He can be "touched with the feeling of our infirmities," and is both a merciful and a faithful high priest (Hebrews 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; Ephesians 2:18; 3:12). "The communion of his people with the Father will ever be sustained through him as mediatorial Priest" (Psalm 110:4; Revelation 7:17).
•INTERCESSION OF THE SPIRIT (Romans 8:26, 27; John 14:26). "Christ is a royal Priest (Zechariah 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.
•IPHEDEIAH set free by Jehovah, a chief of the tribe of Benjamin (1 Chronicles 8:25).
•IRA citizen; wakeful. (1.) A Tekoite, one of David's thirty warriors (2 Samuel 23:26).
(2.) An Ithrite, also one of David's heroes (2 Samuel 23:38).
(3.) A Jairite and priest, a royal chaplain (2 Samuel 20:26) or confidential adviser (comp. 2 Samuel 8:18; 1 Chronicles 18:17).
•IRAD runner; wild ass, one of the antediluvian patriarchs, the father of Mehujael (Genesis 4:18), and grandson of Cain.
•IRAM citizen, chief of an Edomite tribe in Mount Seir (Genesis 36:43).
•IRHA-HERES according to some MSS., meaning "city of destruction." Other MSS. read 'Irhahares; rendered "city of the sun", Isaiah 19:18, where alone the word occurs. This name may probably refer to Heliopolis. The prophecy here points to a time when the Jews would so increase in
number there as that the city would fall under their influence. This might be in the time of the Ptolemies. (See ON.)
•IRON Tubal-Cain is the first-mentioned worker in iron (Genesis 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chronicles 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezekiel 27:19). Various instruments are mentioned as made of iron (Deuteronomy 27:5; 19:5; Joshua 17:16, 18; 1 Samuel 17:7; 2 Samuel 12:31; 2 Kings 6:5, 6; 1 Chronicles 22:3; Isaiah 10:34).
Figuratively, a yoke of iron (Deuteronomy 28:48) denotes hard service; a rod of iron (Psalm 2:9), a stern government; a pillar of iron (Jeremiah 1:18), a strong support; a furnace of iron (Deuteronomy 4:20), severe labour; a bar of iron (Job 40:18), strength; fetters of iron (Psalm 107:10), affliction; giving silver for iron (Isaiah 60:17), prosperity.
•IRRIGATION As streams were few in Palestine, water was generally stored up in winter in reservoirs, and distributed through gardens in numerous rills, which could easily be turned or diverted by the foot (Deuteronomy 11:10).
For purposes of irrigation, water was raised from streams or pools by water-wheels, or by a shaduf, commonly used on the banks of the Nile to the present day.
•ISAAC laughter. (1) Israel, or the kingdom of the ten tribes (Amos 7:9, 16).
(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Genesis 21:1-3). He was circumcised when eight days old (4-7); and when he was probably two years old a great feast was held in connection with his being weaned.
The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Genesis 22). (See ABRAHAM.) When he was forty years of age Rebekah was chosen for his wife (Genesis 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (25:7-11), where his two sons, Esau and Jacob, were born (21-26), the former of whom seems to have been his favourite son (27,28).
In consequence of a famine (Genesis 26:1) Isaac went to Gerar, where he practised deception as to his relation to Rebekah, imitating the conduct of his father in Egypt (12:12-20) and in Gerar (20:2). The Philistine king rebuked him for his prevarication.
After sojourning for some time in the land of the Philistines, he returned to Beersheba, where God gave him fresh assurance of covenant blessing, and where Abimelech entered into a covenant of peace with him.
The next chief event in his life was the blessing of his sons (Genesis 27:1). He died at Mamre, "being old and full of days" (35:27-29), one hundred and eighty years old, and was buried in the cave of Machpelah.
In the New Testament reference is made to his having been "offered up" by his father (Hebrews 11:17; James 2:21), and to his blessing his sons (Hebrews 11:20). As the child of promise, he is contrasted with Ishmael (Romans 9:7, 10; Galatians 4:28; Hebrews 11:18).
Isaac is "at once a counterpart of his father in simple devoutness and purity of life, and a contrast in his passive weakness of character, which in part, at least, may have sprung from his relations to his mother and wife. After the expulsion of Ishmael and Hagar, Isaac had no competitor, and grew up in the shade of Sarah's tent, moulded into feminine softness by habitual submission to her strong, loving will." His life was so quiet and uneventful that it was spent "within the circle of a few miles; so guileless that he let Jacob overreach him rather than disbelieve his assurance; so tender that his mother's death was the poignant sorrow of years; so patient and gentle that peace with his neighbours was dearer than even such a coveted possession as a well of living water dug by his own men; so grandly obedient that he put his life at his father's disposal; so firm in his reliance on God that his greatest concern through life was to honour the divine promise given to his race.", Geikie's Hours, etc.
•ISAIAH (Hebrews Yesh'yahu, i.e., "the salvation of Jehovah"). (1.) The son of Amoz (Isaiah 1:1; 2:1), who was apparently a man of humble rank. His wife was called "the prophetess" (8:3), either because she was endowed with the prophetic gift, like Deborah (Judges 4:4) and Huldah (2 Kings 22:14-20), or simply because she was the wife of "the prophet" (Isaiah 38:1). He had two sons, who bore symbolical names.
He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (1:1). Uzziah reigned fifty-two years (B.C. 810-759), and Isaiah must have begun his career a few years before Uzziah's death, probably B.C. 762. He lived till the fourteenth year of Hezekiah, and in all likelihood outlived that monarch (who died B.C. 698), and may have been contemporary for some years with Manasseh. Thus Isaiah may have prophesied for the long period of at least sixty-four years.
His first call to the prophetical office is not recorded. A second call came to him "in the year that King Uzziah died" (Isaiah 6:1). He exercised his ministry in a spirit of uncompromising firmness and boldness in regard to all that bore on the interests of religion. He conceals nothing and keeps nothing back from fear of man. He was also noted for his spirituality and for his deep-toned reverence toward "the holy One of Israel."
In early youth Isaiah must have been moved by the invasion of Israel by the Assyrian monarch Pul (q.v.), 2 Kings 15:19; and again, twenty years later, when he had already entered on his office, by the invasion of Tiglath-pileser and his career of conquest. Ahaz, king of Judah, at this crisis refused to co-operate with the kings of Israel and Syria in opposition to the Assyrians, and was on that account attacked and defeated by Rezin of Damascus and Pekah of Samaria (2 Kings 16:5; 2 Chronicles 28:5, 6). Ahaz, thus humbled, sided with Assyria, and sought the aid of Tiglath-pileser against Israel and Syria. The consequence was that Rezin and Pekah were conquered and many of the people carried captive to Assyria (2 Kings 15:29; 16:9; 1 Chronicles 5:26). Soon after this Shalmaneser determined wholly to subdue the kingdom of Israel. Samaria was taken and destroyed (B.C. 722). So long as Ahaz reigned, the kingdom of Judah was unmolested by the Assyrian power; but on his accession to the throne, Hezekiah (B.C. 726), who "rebelled against the king of Assyria" (2 Kings 18:7), in which he was encouraged by Isaiah, who exhorted the people to place all their dependence on Jehovah (Isaiah 10:24;
37:6), entered into an alliance with the king of Egypt (Isaiah 30:2-4). This led the king of Assyria to threaten the king of Judah, and at length to invade the land. Sennacherib (B.C. 701) led a powerful army into Palestine. Hezekiah was reduced to despair, and submitted to the Assyrians (2 Kings 18:14-16). But after a brief interval war broke out again, and again Sennacherib (q.v.) led an army into Palestine, one detachment of which threatened Jerusalem (Isaiah 36:2-22; 37:8). Isaiah on that occasion encouraged Hezekiah to resist the Assyrians (37:1-7), whereupon Sennacherib sent a threatening letter to Hezekiah, which he "spread before the Lord" (37:14). The judgement of God now fell on the Assyrian host. "Like Xerxes in Greece, Sennacherib never recovered from the shock of the disaster in Judah. He made no more expeditions against either Southern Palestine or Egypt." The remaining years of Hezekiah's reign were peaceful (2 Chronicles 32:23, 27-29). Isaiah probably lived to its close, and possibly into the reign of Manasseh, but the time and manner of his death are unknown. There is a tradition that he suffered martyrdom in the heathen reaction in the time of Manasseh (q.v.).
(2.) One of the heads of the singers in the time of David (1 Chronicles 25:3,15, "Jeshaiah").
(3.) A Levite (1 Chronicles 26:25). (4.) Ezra 8:7. (5.) Nehemiah 11:7.
•ISAIAH, THE BOOK OF consists of prophecies delivered (Isaiah 1) in the reign of Uzziah (1-5), (2) of Jotham (6), (3) Ahaz (7-14:28), (4) the first half of Hezekiah's reign (14:28-35), (5) the second half of Hezekiah's reign (36-66). Thus, counting from the fourth year before Uzziah's death (B.C. 762) to the last year of Hezekiah (B.C. 698), Isaiah's ministry extended over a period of sixty-four years. He may, however, have survived Hezekiah, and may have perished in the way indicated above.
The book, as a whole, has been divided into three main parts: (1.) The first thirty-five chapters, almost wholly prophetic, Israel's enemy Assyria, present the Messiah as a mighty Ruler and King. (2.) Four chapters are historical (36-39), relating to the times of Hezekiah. (3.) Prophetical (40-66), Israel's enemy Babylon, describing the Messiah as a suffering victim, meek and lowly.
The genuineness of the section Isaiah 40-66 has been keenly opposed by able critics. They assert that it must be the production of a deutero-Isaiah, who lived toward the close of the Babylonian captivity. This theory was
originated by Koppe, a German writer at the close of the last century. There are other portions of the book also (e.g., ch. 13; 24-27; and certain verses in ch. 14 and 21) which they attribute to some other prophet than Isaiah. Thus they say that some five or seven, or even more, unknown prophets had a hand in the production of this book. The considerations which have led to such a result are various: (1.) They cannot, as some say, conceive it possible that Isaiah, living in B.C. 700, could foretell the appearance and the exploits of a prince called Cyrus, who would set the Jews free from captivity one hundred and seventy years after. (2.) It is alleged that the prophet takes the time of the Captivity as his standpoint, and speaks of it as then present; and (3) that there is such a difference between the style and language of the closing section (40-66) and those of the preceding chapters as to necessitate a different authorship, and lead to the conclusion that there were at least two Isaiahs. But even granting the fact of a great diversity of style and language, this will not necessitate the conclusion attempted to be drawn from it. The diversity of subjects treated of and the peculiarities of the prophet's position at the time the prophecies were uttered will sufficiently account for this.
The arguments in favour of the unity of the book are quite conclusive. When the LXX. version was made (about B.C. 250) the entire contents of the book were ascribed to Isaiah, the son of Amoz. It is not called in question, moreover, that in the time of our Lord the book existed in the form in which we now have it. Many prophecies in the disputed portions are quoted in the New Testament as the words of Isaiah (Matthew 3:3; Luke 3:4-6; 4:16-41; John 12:38; Acts 8:28; Romans 10:16-21). Universal and persistent tradition has ascribed the whole book to one author.
Besides this, the internal evidence, the similarity in the language and style, in the thoughts and images and rhetorical ornaments, all points to the same conclusion; and its local colouring and allusions show that it is obviously of Palestinian origin. The theory therefore of a double authorship of the book, much less of a manifold authorship, cannot be maintained. The book, with all the diversity of its contents, is one, and is, we believe, the production of the great prophet whose name it bears.
•ISCAH spy, the daughter of Haran and sister of Milcah and Lot (Genesis 11:29, 31).
•ISCARIOT (See JUDAS.)
•ISHBAK leaving, one of Abraham's sons by Keturah (Genesis 25:2).
•ISHBI-BENOB my seat at Nob, one of the Rephaim, whose spear was three hundred shekels in weight. He was slain by Abishai (2 Samuel 21:16, 17).
•ISH-BOSHETH man of shame or humiliation, the youngest of Saul's four sons, and the only one who survived him (2 Samuel 2-4). His name was originally Eshbaal (1 Chronicles 8:33; 9:39). He was about forty years of age when his father and three brothers fell at the battle of Gilboa. Through the influence of Abner, Saul's cousin, he was acknowledged as successor to the throne of Saul, and ruled over all Israel, except the tribe of Judah (over whom David was king), for two years, having Mahanaim, on the east of Jordan, as his capital (2 Samuel 2:9). After a troubled and uncertain reign he was murdered by his guard, who stabbed him while he was asleep on his couch at mid-day (2 Samuel 4:5-7); and having cut off his head, presented it to David, who sternly rebuked them for this cold-blooded murder, and ordered them to be immediately executed (9-12).
•ISHI my husband, a symbolical name used in Hos. 2:16 (See BAALI.)
•ISHMAEL God hears. (1.) Abraham's eldest son, by Hagar the concubine (Genesis 16:15; 17:23). He was born at Mamre, when Abraham was eighty-six years of age, eleven years after his arrival in Canaan (16:3; 21:5). At the age of thirteen he was circumcised (17:25). He grew up a true child of the desert, wild and wayward. On the occasion of the weaning of Isaac his rude and wayward spirit broke out in expressions of insult and mockery (21:9, 10); and Sarah, discovering this, said to Abraham, "Expel this slave and her son." Influenced by a divine admonition, Abraham dismissed Hagar and her son with no more than a skin of water and some bread. The narrative describing this act is one of the most beautiful and touching incidents of patriarchal life (Genesis 21:14-16). (See HAGAR.)
Ishmael settled in the land of Paran, a region lying between Canaan and the mountains of Sinai; and "God was with him, and he became a great archer" (Genesis 21:9-21). He became a great desert chief, but of his history little is recorded. He was about ninety years of age when his father Abraham
died, in connection with whose burial he once more for a moment reappears. On this occasion the two brothers met after being long separated. "Isaac with his hundreds of household slaves, Ishmael with his troops of wild retainers and half-savage allies, in all the state of a Bedouin prince, gathered before the cave of Machpelah, in the midst of the men of Heth, to pay the last duties to the 'father of the faithful,' would make a notable subject for an artist" (Genesis 25:9). Of the after events of his life but little is known. He died at the age of one hundred and thirty-seven years, but where and when are unknown (25:17). He had twelve sons, who became the founders of so many Arab tribes or colonies, the Ishmaelites, who spread over the wide desert spaces of Northern Arabia from the Red Sea to the Euphrates (Genesis 37:25, 27, 28; 39:1), "their hand against every man, and every man's hand against them."
(2.) The son of Nethaniah, "of the seed royal" (Jeremiah 40:8, 15). He plotted against Gedaliah, and treacherously put him and others to death. He carried off many captives, "and departed to go over to the Ammonites."
•ISHMAIAH heard by Jehovah. (1.) A Gibeonite who joined David at Ziklag, "a hero among the thirty and over the thirty" (1 Chronicles 12:4).
(2.) Son of Obadiah, and viceroy of Zebulun under David and Solomon (1 Chronicles 27:19).
•ISHMEELITES (Genesis 37:28; 39:1, A.V.) should be "Ishmaelites," as in the Revised Version.
•ISHTOB man of Tob, one of the small Syrian kingdoms which together constituted Aram (2 Samuel 10:6,8).
•ISLAND (Hebrews 'i, "dry land," as opposed to water) occurs in its usual signification (Isaiah 42:4, 10, 12, 15, comp. Jeremiah 47:4), but more frequently simply denotes a maritime region or sea-coast (Isaiah 20:6, R.V.," coastland;" 23:2, 6; Jeremiah 2:10; Ezekiel 27:6, 7). (See CHITTIM.) The shores of the Mediterranean are called the "islands of the sea" (Isaiah 11:11), or the "isles of the Gentiles" (Genesis 10:5), and sometimes simply "isles" (Psalm 72:10); Ezekiel 26:15, 18; 27:3, 35; Daniel 11:18).
•ISRAEL the name conferred on Jacob after the great prayer-struggle at Peniel (Genesis 32:28), because "as a prince he had power with God and
prevailed." (See JACOB.) This is the common name given to Jacob's descendants. The whole people of the twelve tribes are called "Israelites," the "children of Israel" (Joshua 3:17; 7:25; Judges 8:27; Jeremiah 3:21), and the "house of Israel" (Exodus 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Psalm 73:1: Isaiah 45:17; 49:3; John 1:47; Romans 9:6; 11:26).
After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2 Samuel 2:9, 10, 17, 28; 3:10, 17; 19:40-43), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah."
After the Exile the name Israel was assumed as designating the entire nation.
•ISRAEL, KINGDOM OF (B.C. 975-B.C. 722). Soon after the death of Solomon, Ahijah's prophecy (1 Kings 11:31-35) was fulfilled, and the kingdom was rent in twain. Rehoboam, the son and successor of Solomon, was scarcely seated on his throne when the old jealousies between Judah and the other tribes broke out anew, and Jeroboam was sent for from Egypt by the malcontents (12:2,3). Rehoboam insolently refused to lighten the burdensome taxation and services which his father had imposed on his subjects (12:4), and the rebellion became complete. Ephraim and all Israel raised the old cry, "Every man to his tents, O Israel" (2 Samuel 20:1). Rehoboam fled to Jerusalem (1 Kings 12:1-18; 2 Chronicles 10), and Jeroboam was proclaimed king over all Israel at Shechem, Judah and Benjamin remaining faithful to Solomon's son. War, with varying success, was carried on between the two kingdoms for about sixty years, till Jehoshaphat entered into an alliance with the house of Ahab.
Extent of the kingdom. In the time of Solomon the area of Palestine, excluding the Phoenician territories on the shore of the Mediterranean, did not much exceed 13,000 square miles. The kingdom of Israel comprehended about 9,375 square miles. Shechem was the first capital of this kingdom (1 Kings 12:25), afterwards Tirza (14:17). Samaria was subsequently chosen as the capital (16:24), and continued to be so till the destruction of the kingdom by the Assyrians (2 Kings 17:5). During the siege of Samaria (which lasted for three years) by the Assyrians, Shalmaneser died and was succeeded by Sargon, who himself thus records the capture of that city: "Samaria I looked at, I captured; 27,280 men who
dwelt in it I carried away" (2 Kings 17:6) into Assyria. Thus after a duration of two hundred and fifty-three years the kingdom of the ten tribes came to an end. They were scattered throughout the East. (See CAPTIVITY.)
"Judah held its ground against Assyria for yet one hundred and twenty-three years, and became the rallying-point of the dispersed of every tribe, and eventually gave its name to the whole race. Those of the people who in the last struggle escaped into the territories of Judah or other neighbouring countries naturally looked to Judah as the head and home of their race. And when Judah itself was carried off to Babylon, many of the exiled Israelites joined them from Assyria, and swelled that immense population which made Babylonia a second Palestine."
After the deportation of the ten tribes, the deserted land was colonized by various eastern tribes, whom the king of Assyria sent thither (Ezra 4:2, 10; 2 Kings 17:24-29). (See KINGS.)
In contrast with the kingdom of Judah is that of Israel. (1.) "There was no fixed capital and no religious centre. (2.) The army was often insubordinate. (3.) The succession was constantly interrupted, so that out of nineteen kings there were no less than nine dynasties, each ushered in by a revolution. (4.) The authorized priests left the kingdom in a body, and the priesthood established by Jeroboam had no divine sanction and no promise; it was corrupt at its very source." (Maclean's O. T. Hist.)
•ISSACHAR hired (Genesis 30:18). "God hath given me," said Leah, "my hire (Hebrews sekhari)...and she called his name Issachar." He was Jacob's ninth son, and was born in Padan-aram (comp. 28:2). He had four sons at the going down into Egypt (46:13; Numbers 26:23, 25).
Issachar, Tribe of, during the journey through the wilderness, along with Judah and Zebulun (Numbers 2:5), marched on the east of the tabernacle. This tribe contained 54,400 fighting men when the census was taken at Sinai. After the entrance into the Promised Land, this tribe was one of the six which stood on Gerizim during the ceremony of the blessing and cursing (Deuteronomy 27:12). The allotment of Issachar is described in Joshua 19:17-23. It included the plain of Esdraelon (=Jezreel), which was and still is the richest portion of Palestine (Deuteronomy 33:18, 19; 1 Chronicles 12:40).
The prophetic blessing pronounced by Jacob on Issachar corresponds with that of Moses (Genesis 49:14, 15; comp. Deuteronomy 33:18, 19).
•ITALIAN BAND the name of the Roman cohort to which Cornelius belonged (Acts 10:1), so called probably because it consisted of men recruited in Italy.
•ITALY Acts 18:2; 27:1, 6; Hebrews 13:24), like most geographical names, was differently used at different periods of history. As the power of Rome advanced, nations were successively conquered and added to it till it came to designate the whole country to the south of the Alps. There was constant intercourse between Palestine and Italy in the time of the Romans.
•ITHAMAR palm isle, the fourth and youngest son of Aaron (1 Chronicles 6:3). He was consecrated to the priesthood along with his brothers (Exodus 6:23); and after the death of Nadab and Abihu, he and Eleazar alone discharged the functions of that office (Leviticus 10:6, 12; Numbers 3:4). He and his family occupied the position of common priest till the high priesthood passed into his family in the person of Eli (1 Kings 2:27), the reasons for which are not recorded. (See ZADOK.)
•ITHRITE two of David's warriors so designated (2 Samuel 23:38; 1 Chronicles 11:40).
•ITTAI near; timely; or, with the Lord. (1.) A Benjamite, one of David's thirty heroes (2 Samuel 23:29).
(2.) A native of Gath, a Philistine, who had apparently the command of the six hundred heroes who formed David's band during his wanderings (2 Samuel 15:19-22; comp. 1 Samuel 23:13; 27:2; 30:9, 10). He is afterwards with David at Mahanaim, holding in the army equal rank with Joab and Abishai (2 Samuel 18:2, 5, 12). He then passes from view.
•ITURAEA a district in the north-east of Palestine, forming, along with the adjacent territory of Trachonitis, the tetrarchy of Philip (Luke 3:1). The present Jedur comprehends the chief part of Ituraea. It is bounded on the east by Trachonitis, on the south by Gaulanitis, on the west by Hermon, and on the north by the plain of Damascus.
•IVAH overturning, a city of the Assyrians, whence colonists were brought to Samaria (2 Kings 18:34; 19:13). It lay on the Euphrates,
between Sepharvaim and Henah, and is supposed by some to have been the Ahava of Ezra (8:15).
•IVORY (Hebrews pl. shenhabbim, the "tusks of elephants") was early used in decorations by the Egyptians, and a great trade in it was carried on by the Assyrians (Ezekiel 27:6; Revelation 18:12). It was used by the Phoenicians to ornament the box-wood rowing-benches of their galleys, and Hiram's skilled workmen made Solomon's throne of ivory (1 Kings 10:18). It was brought by the caravans of Dedan (Isaiah 21:13), and from the East Indies by the navy of Tarshish (1 Kings 10:22). Many specimens of ancient Egyptian and Assyrian ivory-work have been preserved. The word habbim is derived from the Sanscrit ibhas, meaning "elephant," preceded by the Hebrew article (ha); and hence it is argued that Ophir, from which it and the other articles mentioned in 1 Kings 10:22 were brought, was in India.
•IZHAR oil, one of the sons of Kohath, and grandson of Levi (Exodus 6:18, 21; Numbers 16:1).
•IZRAHITE the designation of one of David's officers (1 Chronicles 27:8).
•JAAKAN he twists, one of the sons of Ezer, the son of Seir the Horite (1 Chronicles 1:42).
•JAAKOBAH heel-catcher, a form of the name Jacob, one of the descendants of Simeon (1 Chronicles 4:36).
•JAALA a wild she-goat, one of the Nethinim, whose descendants returned from the Captivity (Nehemiah 7:58).
•JAALAM concealer, the second of Esau's three sons by Aholibamah (Genesis 36:5, 14).
•JAANAI mourner, one of the chief Gadites (1 Chronicles 5:12).
•JAARE-OREGIM forests of the weavers, a Bethlehemite (2 Samuel 21:19), and the father of Elhanan, who slew Goliath. In 1 Chronicles 20:5 called JAIR.
•JAASAU fabricator, an Israelite who renounced his Gentile wife after the Return (Ezra 10:37).