59 lines
52 KiB
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59 lines
52 KiB
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<TITLE>Dictionary Info Blue Letter Bible</TITLE>
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<script>var eastonArray = new Array ();
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eastonArray["$$T0001850"] = "<strong>Husbandman:</strong> one whose business it is to cultivate the ground. It was one of the first occupations, and was esteemed most honourable (<a href=\"#\" onClick=\"return mV('Gen',9,20);\">Gen 9:20</a>; <a href=\"#\" onClick=\"return mV('Gen',26,12,12,14">26:12, 14</a>; <a href=\"#\" onClick=\"return mV('Gen',37,7);\">37:7</a>, etc.). All the Hebrews, except those engaged in religious services, were husbandmen. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000124');\">AGRICULTURE</a>.)";
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eastonArray["$$T0001851"] = "<strong>Hushai:</strong> quick, \"the Archite,\" \"the king's friend\" (<a href=\"#\" onClick=\"return mV('1Ch',27,33);\">1Ch 27:33</a>). 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 (<a href=\"#\" onClick=\"return mV('2Sa',15,32,37);\">2Sa 15:32, 37</a>; <a href=\"#\" onClick=\"return mV('2Sa',16,'16-18');\">16:16-18</a>). 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.";
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eastonArray["$$T0001852"] = "<strong>Husk:</strong> In <a href=\"#\" onClick=\"return mV('Num',6,4);\">Num 6:4</a> (Heb. zag) it means the \"skin\" of a grape. In <a href=\"#\" onClick=\"return mV('2Ki',4,42);\">2Ki 4:42</a> (Heb. tsiqlon) it means a \"sack\" for grain, as rendered in the Revised Version. In <a href=\"#\" onClick=\"return mV('Luk',15,16);\">Luk 15:16</a>, in the parable of the Prodigal Son, it designates the beans of the carob tree, or Ceratonia siliqua. From the supposition, mistaken, however, that it was on the husks of this tree that John the Baptist fed, it is called \"St. John's bread\" and \"locust tree.\" This tree is in \"February covered with innumerable purple-red pendent blossoms, which ripen in April and May into large crops of pods from 6 to 10 inches long, flat, brown, narrow, and bent like a horn (whence the Greek name keratia, meaning 'little horns'), with a sweetish taste when still unripe. Enormous quantities of these are gathered for sale in various towns and for exportation.\" \"They were eaten as food, though only by the poorest of the poor, in the time of our Lord.\" The bean is called a \"gerah,\" which is used as the name of the smallest Hebrew weight, twenty of these making a shekel.";
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eastonArray["$$T0001853"] = "<strong>Hymn:</strong> occurs only <a href=\"#\" onClick=\"return mV('Eph',5,19);\">Eph 5:19</a> and <a href=\"#\" onClick=\"return mV('Col',3,16);\">Col 3:16</a>. The verb to \"sing an hymn\" occurs <a href=\"#\" onClick=\"return mV('Mat',26,30);\">Mat 26:30</a> and <a href=\"#\" onClick=\"return mV('Mar',14,26);\">Mar 14:26</a>. The same Greek word is rendered to \"sing praises\" <a href=\"#\" onClick=\"return mV('Act',16,25);\">Act 16:25</a> (R.V., \"sing hymns\") and <a href=\"#\" onClick=\"return mV('Hbr',2,12);\">Hbr 2:12</a>. 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 <a href=\"#\" onClick=\"return mV('Psa',113,'1-');\">Psa 113-118</a>. It was thus a name given to a number of psalms taken together and forming a devotional exercise.<br><br>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.";
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eastonArray["$$T0001854"] = "<strong>Hypocrite:</strong> one who puts on a mask and feigns himself to be what he is not; a dissembler in religion. Our Lord severely rebuked the scribes and Pharisees for their hypocrisy (<a href=\"#\" onClick=\"return mV('Mat',6,2,5,16);\">Mat 6:2, 5, 16</a>). \"The hypocrite's hope shall perish\" (<a href=\"#\" onClick=\"return mV('Job',8,13);\">Job 8:13</a>). The Hebrew word here rendered \"hypocrite\" rather means the \"godless\" or \"profane,\" as it is rendered in <a href=\"#\" onClick=\"return mV('Jer',23,11);\">Jer 23:11</a>, i.e., polluted with crimes.";
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eastonArray["$$T0001855"] = "<strong>Hyssop:</strong> (Heb. 'ezob; LXX. hyssopos), first mentioned in <a href=\"#\" onClick=\"return mV('Exd',12,22);\">Exd 12:22</a> in connection with the institution of the Passover. We find it afterwards mentioned in <a href=\"#\" onClick=\"return mV('Lev',14,4,6,52);\">Lev 14:4, 6, 52</a>; <a href=\"#\" onClick=\"return mV('Num',19,6,18);\">Num 19:6, 18</a>; <a href=\"#\" onClick=\"return mV('Hbr',9,19);\">Heb. 9:19</a>. It is spoken of as a plant \"springing out of the wall\" (<a href=\"#\" onClick=\"return mV('1Ki',4,33);\">1Ki 4:33</a>). 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 <i>Capparis spinosa</i> 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 (<a href=\"#\" onClick=\"return mV('Mat',27,48);\">Mat 27:48</a>; <a href=\"#\" onClick=\"return mV('Mar',15,36);\">Mar 15:36</a>. Comp. <a href=\"#\" onClick=\"return mV('Jhn',19,29);\">John 19:29</a>).";
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eastonArray["$$T0001856"] = "<strong>Ibhar:</strong> chosen, one of David's sons (<a href=\"#\" onClick=\"return mV('1Ch',3,6);\">1Ch 3:6</a>; <a href=\"#\" onClick=\"return mV('2Sa',5,15);\">2Sa 5:15</a>).";
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eastonArray["$$T0001857"] = "<strong>Ibleam:</strong> people-waster, a city assigned to Manasseh (<a href=\"#\" onClick=\"return mV('Jos',17,11);\">Jos 17:11</a>), from which the Israelites, however, could not expel the Canaanites (<a href=\"#\" onClick=\"return mV('Jdg',1,27);\">Jdg 1:27</a>). It is also called Bileam (<a href=\"#\" onClick=\"return mV('1Ch',6,70);\">1Ch 6:70</a>). It was probably the modern Jelamah, a village 2 1/2 miles north of Jenin.";
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eastonArray["$$T0001858"] = "<strong>Ibzan:</strong> illustrious, the tenth judge of Israel (<a href=\"#\" onClick=\"return mV('Jdg',12,'8-10');\">Jdg 12:8-10</a>). He ruled seven years.";
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eastonArray["$$T0001859"] = "<strong>Ice:</strong> frequently mentioned (<a href=\"#\" onClick=\"return mV('Job',6,16);\">Job 6:16</a>; <a href=\"#\" onClick=\"return mV('Job',38,29);\">38:29</a>; <a href=\"#\" onClick=\"return mV('Psa',147,17);\">Psa 147:17</a>, etc.). (See <a href=\"#\" onClick=\"return doDictLookup('ET0000933');\">CRYSTAL</a>.)";
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eastonArray["$$T0001860"] = "<strong>Ichabod:</strong> When the tidings of the disastrous defeat of the Israelites in the battle against the Philistines near to Mizpeh were carried to Shiloh, the wife of Phinehas \"was near to be delivered. And when she heard the tidings that the ark of God was taken, and that her father-in-law and her husband were dead, she bowed herself and travailed\" (<a href=\"#\" onClick=\"return mV('1Sa',4,'19-22');\">1Sa 4:19-22</a>). In her great distress she regarded not \"the women that stood by her,\" but named the child that was born \"Ichabod\" i.e., no glory, saying, \"The glory is departed from Israel;\" and with that word on her lips she expired.";
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eastonArray["$$T0001861"] = "<strong>Iconium:</strong> the capital of ancient Lycaonia. It was first visited by Paul and Barnabas from Antioch-in-Pisidia during the apostle's first missionary journey (<a href=\"#\" onClick=\"return mV('Act',13,50,51);\">Act 13:50-51</a>). 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 (<a href=\"#\" onClick=\"return mV('Act',14,21,22);\">14:21-22</a>). It was probably again visited by Paul during his third missionary journey along with Silas (<a href=\"#\" onClick=\"return mV('Act',18,23);\">18:23</a>). It is the modern Konieh, at the foot of Mount Taurus, about 120 miles inland from the Mediterranean.";
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eastonArray["$$T0001862"] = "<strong>Idalah:</strong> snares (?), a city near the west border of Zebulun (<a href=\"#\" onClick=\"return mV('Jos',19,15);\">Jos 19:15</a>). It has been identified with the modern Jeida, in the valley of Kishon.";
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eastonArray["$$T0001863"] = "<strong>Iddo:</strong><br><br>(1.) Timely (<a href=\"#\" onClick=\"return mV('1Ch',6,21);\">1Ch 6:21</a>). A Gershonite Levite.<br><br>(2.) Lovely. The son of Zechariah (<a href=\"#\" onClick=\"return mV('1Ch',27,21);\">1Ch 27:21</a>), the ruler of Manasseh in David's time.<br><br>(3.) Timely. The father of Ahinadab, who was one of Solomon's purveyors (<a href=\"#\" onClick=\"return mV('1Ki',4,14);\">1Ki 4:14</a>).<br><br>(4.) Lovely. A prophet of Judah who wrote the history of Rehoboam and Abijah (<a href=\"#\" onClick=\"return mV('2Ch',12,15);\">2Ch 12:15</a>). He has been identified with Oded (<a href=\"#\" onClick=\"return mV('2Ch',15,1);\">2Ch 15:1</a>).<br><br>(5.) Lovely. The father of Berachiah, and grandfather of the prophet Zechariah (<a href=\"#\" onClick=\"return mV('Zec',1,1,7);\">Zec 1:1, 7</a>). He returned from Babylon (<a href=\"#\" onClick=\"return mV('Neh',12,4);\">Neh 12:4</a>).";
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eastonArray["$$T0001864"] = "<strong>Idol:</strong><br><br>(1.) Heb. aven, \"nothingness;\" \"vanity\" (<a href=\"#\" onClick=\"return mV('Isa',66,3);\">Isa 66:3</a>; <a href=\"#\" onClick=\"return mV('Isa',41,29);\">41:29</a>; <a href=\"#\" onClick=\"return mV('Deu',32,21);\">Deu 32:21</a>; <a href=\"#\" onClick=\"return mV('1Ki',16,13);\">1Ki 16:13</a>; <a href=\"#\" onClick=\"return mV('Psa',31,6);\">Psa 31:6</a>; <a href=\"#\" onClick=\"return mV('Jer',8,19);\">Jer 8:19</a>, etc.).<br><br>(2.) 'Elil, \"a thing of naught\" (<a href=\"#\" onClick=\"return mV('Psa',97,7);\">Psa 97:7</a>; <a href=\"#\" onClick=\"return mV('Isa',19,3);\">Isa 19:3</a>); a word of contempt, used of the gods of Noph (<a href=\"#\" onClick=\"return mV('Eze',30,13);\">Eze 30:13</a>).<br><br>(3.) 'Emah, \"terror,\" in allusion to the hideous form of idols (<a href=\"#\" onClick=\"return mV('Jer',50,38);\">Jer 50:38</a>).<br><br>(4.) Miphletzeth, \"a fright;\" \"horror\" (<a href=\"#\" onClick=\"return mV('1Ki',15,13);\">1Ki 15:13</a>; <a href=\"#\" onClick=\"return mV('2Ch',15,16);\">2Ch 15:16</a>).<br><br>(5.) Bosheth, \"shame;\" \"shameful thing\" (<a href=\"#\" onClick=\"return mV('Jer',11,13);\">Jer 11:13</a>; <a href=\"#\" onClick=\"return mV('Hsa',9,10);\">Hsa 9:10</a>); as characterizing the obscenity of the worship of Baal.<br><br>(6.) Gillulim, also a word of contempt, \"dung;\" \"refuse\" (<a href=\"#\" onClick=\"return mV('Eze',16,36);\">Eze 16:36</a>; <a href=\"#\" onClick=\"return mV('Eze',20,8);\">20:8</a>; <a href=\"#\" onClick=\"return mV('Deu',29,17);\">Deu 29:17</a>, marg.).<br><br>(7.) Shikkuts, \"filth;\" \"impurity\" (<a href=\"#\" onClick=\"return mV('Eze',37,23);\">Eze 37:23</a>; <a href=\"#\" onClick=\"return mV('Nah',3,6);\">Nah 3:6</a>).<br><br>(8.) Semel, \"likeness;\" \"a carved image\" (<a href=\"#\" onClick=\"return mV('Deu',4,16);\">Deu 4:16</a>).<br><br>(9.) Tselem, \"a shadow\" (<a href=\"#\" onClick=\"return mV('Dan',3,1);\">Dan 3:1</a>; <a href=\"#\" onClick=\"return mV('1Sa',6,5);\">1Sa 6:5</a>), as distinguished from the \"likeness,\" or the exact counterpart.<br><br>(10.) Temunah, \"similitude\" (<a href=\"#\" onClick=\"return mV('Deu',4,'12-19');\">Deu 4:12-19</a>). Here Moses forbids the several forms of Gentile idolatry.<br><br>(11.) 'Atsab, \"a figure;\" from the root \"to fashion,\" \"to labour;\" denoting that idols are the result of man's labour (<a href=\"#\" onClick=\"return mV('Isa',48,5);\">Isa 48:5</a>; <a href=\"#\" onClick=\"return mV('Psa',139,24);\">Psa 139:24</a>, \"wicked way; \" literally, as some translate, \"way of an idol\").<br><br>(12.) Tsir, \"a form;\" \"shape\" (<a href=\"#\" onClick=\"return mV('Isa',45,16);\">Isa 45:16</a>).<br><br>(13.) Matztzebah, a \"statue\" set up (<a href=\"#\" onClick=\"return mV('Jer',43,13);\">Jer 43:13</a>); a memorial stone like that erected by Jacob (<a href=\"#\" onClick=\"return mV('Gen',28,18);\">Gen 28:18</a>; <a href=\"#\" onClick=\"return mV('Gen',31,45);\">31:45</a>; <a href=\"#\" onClick=\"return mV('Gen',35,14,20);\">35:14, 20</a>), by Joshua (<a href=\"#\" onClick=\"return mV('Jos',4,9);\">Jos 4:9</a>), and by Samuel (<a href=\"#\" onClick=\"return mV('1Sa',7,12);\">1Sa 7:12</a>). It is the name given to the statues of Baal (<a href=\"#\" onClick=\"return mV('2Ki',3,2);\">2Ki 3:2</a>; <a href=\"#\" onClick=\"return mV('2Ki',10,27);\">10:27</a>).<br><br>(14.) Hammanim, \"sun-images.\" Hamman is a synonym of Baal, the sun-god of the Phoenicians (<a href=\"#\" onClick=\"return mV('2Ch',34,4,7);\">2Ch 34:4, 7</a>; <a href=\"#\" onClick=\"return mV('2Ch',14,3,5);\">14:3, 5</a>; <a href=\"#\" onClick=\"return mV('Isa',17,8);\">Isa 17:8</a>).<br><br>(15.) Maskith, \"device\" (<a href=\"#\" onClick=\"return mV('Lev',26,1);\">Lev 26:1</a>; <a href=\"#\" onClick=\"return mV('Num',33,52);\">Num 33:52</a>). In <a href=\"#\" onClick=\"return mV('Lev',26,1);\">Lev 26:1</a>, the words \"image of stone\" (A.V.) denote \"a stone or cippus with the image of an idol, as Baal, Astarte, etc.\" In <a href=\"#\" onClick=\"return mV('Eze',8,12);\">Eze 8:12</a>, \"chambers of imagery\" (maskith), are \"chambers of which the walls are painted with the figures of idols;\" comp. ver. <a href=\"#\" onClick=\"return mV('Eze',8,10,11);\">10, 11</a>.<br><br>(16.) Pesel, \"a graven\" or \"carved image\" (<a href=\"#\" onClick=\"return mV('Isa',44,'10-20');\">Isa 44:10-20</a>). It denotes also a figure cast in metal (<a href=\"#\" onClick=\"return mV('Deu',7,25);\">Deu 7:25</a>; <a href=\"#\" onClick=\"return mV('Deu',27,15);\">27:15</a>; <a href=\"#\" onClick=\"return mV('Isa',40,19);\">Isa 40:19</a>; <a href=\"#\" onClick=\"return mV('Isa',44,10);\">44:10</a>).<br><br>(17.) Massekah, \"a molten image\" (<a href=\"#\" onClick=\"return mV('Deu',9,12);\">Deu 9:12</a>; <a href=\"#\" onClick=\"return mV('Jdg',17,3,4);\">Jdg 17:3-4</a>).<br><br>(18.) Teraphim, pl., \"images,\" family gods (penates) worshipped by Abram's kindred (<a href=\"#\" onClick=\"return mV('Jos',24,14);\">Jos 24:14</a>). Put by Michal in David's bed (<a href=\"#\" onClick=\"return mV('Jdg',17,5);\">Jdg 17:5</a>; <a href=\"#\" onClick=\"return mV('Jdg',18,14,17,18,20);\">18:14, 17-18, 20</a>; <a href=\"#\" onClick=\"return mV('1Sa',19,13);\">1Sa 19:13</a>).<br><br>\"Nothing can be more instructive and significant than this multiplicity and variety of words designating the instruments and inventions of idolatry.\"";
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eastonArray["$$T0001865"] = "<strong>Idolatry:</strong> image-worship or divine honour paid to any created object. Paul describes the origin of idolatry in <a href=\"#\" onClick=\"return mV('Rom',1,'21-25');\">Rom 1:21-25</a>: men forsook God, and sank into ignorance and moral corruption (<a href=\"#\" onClick=\"return mV('Rom',1,28);\">Rom 1:28</a>).<br><br>The forms of idolatry are,<br><br>(1.) Fetishism, or the worship of trees, rivers, hills, stones, etc.<br><br>(2.) Nature worship, the worship of the sun, moon, and stars, as the supposed powers of nature.<br><br>(3.) Hero worship, the worship of deceased ancestors, or of heroes.<br><br>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 (<a href=\"#\" onClick=\"return mV('Gen',31,19);\">Gen 31:19</a>), which were the relics of the worship of other gods by Laban's progenitors \"on the other side of the river in old time\" (<a href=\"#\" onClick=\"return mV('Jos',24,2);\">Jos 24:2</a>). During their long residence in Egypt the Hebrews fell into idolatry, and it was long before they were delivered from it (<a href=\"#\" onClick=\"return mV('Jos',24,14);\">Jos 24:14</a>; <a href=\"#\" onClick=\"return mV('Eze',20,7);\">Eze 20:7</a>). Many a token of God's displeasure fell upon them because of this sin.<br><br>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.<br><br>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 (<a href=\"#\" onClick=\"return mV('Exd',22,20);\">Exd 22:20</a>). His nearest relatives were not only bound to denounce him and deliver him up to punishment (<a href=\"#\" onClick=\"return mV('Deu',13,'2-10');\">Deu 13:2-10</a>), but their hands were to strike the first blow when, on the evidence of two witnesses at least, he was stoned (<a href=\"#\" onClick=\"return mV('Deu',17,'2-7');\">Deu 17:2-7</a>). To attempt to seduce others to false worship was a crime of equal enormity (<a href=\"#\" onClick=\"return mV('Deu',13,'6-10');\">13:6-10</a>). 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 (<a href=\"#\" onClick=\"return mV('Exd',34,15,16);\">Exd 34:15-16</a>; <a href=\"#\" onClick=\"return mV('Deu',7,1)\">Deu 7</a>; <a href=\"#\" onClick=\"return mV('Deu',12,'29-31');\">12:29-31</a>; <a href=\"#\" onClick=\"return mV('Deu',20,17);\">20:17</a>), and that the calamities of the Israelites were due to the same cause (<a href=\"#\" onClick=\"return mV('Jer',2,17);\">Jer 2:17</a>). \"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 (<a href=\"#\" onClick=\"return mV('1Sa',15,23);\">1Sa 15:23</a>), 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 (<a href=\"#\" onClick=\"return mV('Exd',23,24,32);\">Exd 23:24, 32</a>; <a href=\"#\" onClick=\"return mV('Exd',34,13);\">34:13</a>; <a href=\"#\" onClick=\"return mV('Deu',7,5,25);\">Deu 7:5, 25</a>; <a href=\"#\" onClick=\"return mV('Deu',12,'1-3');\">12:1-3</a>).<br><br>In the New Testament the term idolatry is used to designate covetousness (<a href=\"#\" onClick=\"return mV('Mat',6,24);\">Mat 6:24</a>; <a href=\"#\" onClick=\"return mV('Luk',16,13);\">Luk 16:13</a>; <a href=\"#\" onClick=\"return mV('Col',3,5);\">Col 3:5</a>; <a href=\"#\" onClick=\"return mV('Eph',5,5);\">Eph 5:5</a>).";
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eastonArray["$$T0001866"] = "<strong>Idumaea:</strong> the Greek form of Edom (<a href=\"#\" onClick=\"return mV('Isa',34,5,6);\">Isa 34:5-6</a>; <a href=\"#\" onClick=\"return mV('Eze',35,15);\">Eze 35:15</a>; <a href=\"#\" onClick=\"return mV('Eze',36,5);\">36:5</a>, but in R.V. \"Edom\"). (See <a href=\"#\" onClick=\"return doDictLookup('ET0001129');\">EDOM</a>).";
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eastonArray["$$T0001867"] = "<strong>Igal:</strong> avengers.<br><br>(1.) <a href=\"#\" onClick=\"return mV('Num',13,7);\">Num 13:7</a>, one of the spies of the tribe of Issachar.<br><br>(2.) Son of Nathan of Zobah, and one of David's warriors (<a href=\"#\" onClick=\"return mV('2Sa',23,36);\">2Sa 23:36</a>).<br><br>(3.) <a href=\"#\" onClick=\"return mV('1Ch',3,22);\">1Ch 3:22</a>.";
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eastonArray["$$T0001868"] = "<strong>Iim:</strong> ruins.<br><br>(1.) A city in the south of Judah (<a href=\"#\" onClick=\"return mV('Jos',15,29);\">Jos 15:29</a>).<br><br>(2.) One of the stations of the Israelites in the wilderness (<a href=\"#\" onClick=\"return mV('Num',33,45);\">Num 33:45</a>).";
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eastonArray["$$T0001869"] = "<strong>Ije-abarim:</strong> ruins of Abarim, the forty-seventh station of the Israelites in the wilderness, \"in the border of Moab\" (<a href=\"#\" onClick=\"return mV('Num',33,44);\">Num 33:44</a>).";
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eastonArray["$$T0001870"] = "<strong>Ijon:</strong> a ruin, a city of Naphtali, captured by Ben-hadad of Syria at the instance of Asa (<a href=\"#\" onClick=\"return mV('1Ki',15,20);\">1Ki 15:20</a>), and afterwards by Tiglath-pileser of Assyria (<a href=\"#\" onClick=\"return mV('2Ki',15,29);\">2Ki 15:29</a>) in the reign of Pekah; now el-Khiam.";
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eastonArray["$$T0001871"] = "<strong>Ilai:</strong> an Ahohite, one of David's chief warriors (<a href=\"#\" onClick=\"return mV('1Ch',11,29);\">1Ch 11:29</a>); called also Zalmon (<a href=\"#\" onClick=\"return mV('2Sa',23,28);\">2Sa 23:28</a>).";
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eastonArray["$$T0001872"] = "<strong>Illyricum:</strong> a country to the north-west of Macedonia, on the eastern shores of the Adriatic, now almost wholly comprehended in Dalmatia, a name formerly given to the southern part of Illyricum (<a href=\"#\" onClick=\"return mV('2Ti',4,10);\">2Ti 4:10</a>). It was traversed by Paul in his third missionary journey (<a href=\"#\" onClick=\"return mV('Rom',15,19);\">Rom 15:19</a>). It was the farthest district he had reached in preaching the gospel of Christ. This reference to Illyricum is in harmony with <a href=\"#\" onClick=\"return mV('Act',20,2);\">Act 20:2</a>, inasmuch as the apostle's journey over the parts of Macedonia would bring him to the borders of Illyricum.";
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eastonArray["$$T0001873"] = "<strong>Imagery:</strong> only in the phrase \"chambers of his imagery\" (<a href=\"#\" onClick=\"return mV('Eze',8,12);\">Eze 8:12</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0000761');\">CHAMBER</a>.)";
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eastonArray["$$T0001874"] = "<strong>Imla:</strong> replenisher, the father of Micaiah the prophet (<a href=\"#\" onClick=\"return mV('2Ch',18,7,8);\">2Ch 18:7-8</a>).";
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eastonArray["$$T0001875"] = "<strong>Immanuel:</strong> God with us. In the Old Testament it occurs only in <a href=\"#\" onClick=\"return mV('Isa',7,14);\">Isa 7:14</a> and <a href=\"#\" onClick=\"return mV('Isa',8,8);\">Isa 8:8</a>. 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 (<a href=\"#\" onClick=\"return mV('Mat',1,23);\">Mat 1:23</a>).";
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eastonArray["$$T0001876"] = "<strong>Immer:</strong> talkative.<br><br>(1.) The head of the sixteenth priestly order (<a href=\"#\" onClick=\"return mV('1Ch',24,14);\">1Ch 24:14</a>).<br><br>(2.) <a href=\"#\" onClick=\"return mV('Jer',20,1);\">Jer 20:1</a>.<br><br>(3.) <a href=\"#\" onClick=\"return mV('Ezr',2,37);\">Ezr 2:37</a>; <a href=\"#\" onClick=\"return mV('Neh',7,40);\">Neh 7:40</a>.<br><br>(4.) <a href=\"#\" onClick=\"return mV('Ezr',2,59);\">Ezr 2:59</a>; <a href=\"#\" onClick=\"return mV('Neh',7,61);\">Neh 7:61</a>.<br><br>(5.) The father of Zadok (<a href=\"#\" onClick=\"return mV('Neh',3,29);\">Neh 3:29</a>).";
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eastonArray["$$T0001877"] = "<strong>Immortality:</strong> perpetuity of existence. The doctrine of immortality is taught in the Old Testament. It is plainly implied in the writings of Moses (<a href=\"#\" onClick=\"return mV('Gen',5,22,24);\">Gen 5:22, 24</a>; <a href=\"#\" onClick=\"return mV('Gen',25,8);\">25:8</a>; <a href=\"#\" onClick=\"return mV('Gen',37,35);\">37:35</a>; <a href=\"#\" onClick=\"return mV('Gen',47,9);\">47:9</a>; <a href=\"#\" onClick=\"return mV('Hbr',11,'13-16');\">Hbr 11:13-16</a>; <a href=\"#\" onClick=\"return mV('Exd',3,6);\">Exd 3:6</a>, comp. <a href=\"#\" onClick=\"return mV('Mat',22,23);\">Mat 22:23). It is more clearly and fully taught in the later books (<a href=\"#\" onClick=\"return mV('Isa',14,9);\">Isa 14:9</a>; <a href=\"#\" onClick=\"return mV('Psa',17,15);\">Psa 17:15</a>; <a href=\"#\" onClick=\"return mV('Psa',49,15);\">49:15</a>; <a href=\"#\" onClick=\"return mV('Psa',73,24);\">73:24</a>). It was thus a doctrine obviously well known to the Jews.<br><br>With the full revelation of the gospel this doctrine was \"brought to light\" (<a href=\"#\" onClick=\"return mV('2Ti',1,10);\">2Ti 1:10</a>; <a href=\"#\" onClick=\"return mV('1Cr',15,'1-')\">1Cr 15</a>; <a href=\"#\" onClick=\"return mV('2Cr',5,'1-6');\">2Cr 5:1-6</a>; <a href=\"#\" onClick=\"return mV('1Th',4,'13-18');\">1Th 4:13-18</a>).";
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eastonArray["$$T0001878"] = "<strong>Imputation:</strong> is used to designate any action or word or thing as reckoned to a person. Thus in doctrinal language<br><br>(1) the sin of Adam is imputed to all his descendants, i.e., it is reckoned as theirs, and they are dealt with therefore as guilty;<br><br>(2) the righteousness of Christ is imputed to them that believe in him, or so attributed to them as to be considered their own; and<br><br>(3) our sins are imputed to Christ, i.e., he assumed our \"law-place,\" undertook to answer the demands of justice for our sins. In all these cases the nature of imputation is the same (<a href=\"#\" onClick=\"return mV('Rom',5,'12-19');\">Rom 5:12-19</a>; <a href=\"#\" onClick=\"return mV('Phm',1,18,19);\">Phm 1:18-19</a>).";
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eastonArray["$$T0001879"] = "<strong>Incarnation:</strong> 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 (<a href=\"#\" onClick=\"return mV('Act',20,28);\">Act 20:28</a>; <a href=\"#\" onClick=\"return mV('Rom',8,32);\">Rom 8:32</a>; <a href=\"#\" onClick=\"return mV('1Cr',2,8);\">1Cr 2:8</a>; <a href=\"#\" onClick=\"return mV('Hbr',2,'11-14');\">Hbr 2:11-14</a>; <a href=\"#\" onClick=\"return mV('1Ti',3,16);\">1Ti 3:16</a>; <a href=\"#\" onClick=\"return mV('Gal',4,4);\">Gal 4:4</a>, etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual.";
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eastonArray["$$T0001880"] = "<strong>Incense:</strong> a fragrant composition prepared by the \"art of the apothecary.\" It consisted of four ingredients \"beaten small\" (<a href=\"#\" onClick=\"return mV('Exd',30,'34-36');\">Exd 30:34-36</a>). That which was not thus prepared was called \"strange incense\" (<a href=\"#\" onClick=\"return mV('Exd',30,9);\">30:9</a>). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (<a href=\"#\" onClick=\"return mV('Exd',30,7,8);\">30:7-8</a>). It was the symbol of prayer (<a href=\"#\" onClick=\"return mV('Psa',141,1,2);\">Psa 141:1-2</a>; <a href=\"#\" onClick=\"return mV('Rev',5,8);\">Rev 5:8</a>; <a href=\"#\" onClick=\"return mV('Rev',8,3,4);\">8:3-4</a>).";
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eastonArray["$$T0001881"] = "<strong>India:</strong> occurs only in <a href=\"#\" onClick=\"return mV('Est',1,1);\">Est 1:1</a> and <a href=\"#\" onClick=\"return mV('Est',8,9);\">Est 8:9</a>, 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 (<a href=\"#\" onClick=\"return mV('Eze',27,15,24);\">Eze 27:15, 24</a>).";
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eastonArray["$$T0001882"] = "<strong>Inkhorn:</strong> The Hebrew word so rendered means simply a round vessel or cup for containing ink, which was generally worn by writers in the girdle (<a href=\"#\" onClick=\"return mV('Eze',9,2,3,11);\">Eze 9:2-3, 11</a>). The word \"inkhorn\" was used by the translators, because in former times in this country horns were used for containing ink.";
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eastonArray["$$T0001883"] = "<strong>Inn:</strong> 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 <a href=\"#\" onClick=\"return mV('Exd',4,24);\">Exd 4:24</a> was just the halting-place of the caravan. In later times khans were erected for the accommodation of travellers. In <a href=\"#\" onClick=\"return mV('Luk',2,7);\">Luk 2:7</a> the word there so rendered denotes a place for loosing the beasts of their burdens. It is rendered \"guest-chamber\" in <a href=\"#\" onClick=\"return mV('Mar',14,14);\">Mark 14:14</a> and <a href=\"#\" onClick=\"return mV('Luk',22,11);\">Luk 22:11</a>. In <a href=\"#\" onClick=\"return mV('Luk',10,34);\">Luk 10:34</a> the word so rendered is different. That inn had an \"inn-keeper,\" who attended to the wants of travellers.";
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eastonArray["$$T0001884"] = "<strong>Inspiration:</strong> that extraordinary or supernatural divine influence vouchsafed to those who wrote the Holy Scriptures, rendering their writings infallible. \"All scripture is given by inspiration of God\" (R.V., \"Every scripture inspired of God\"), <a href=\"#\" onClick=\"return mV('2Ti',3,16);\">2Ti 3:16</a>. This is true of all the \"sacred writings,\" not in the sense of their being works of genius or of supernatural insight, but as \"theopneustic,\" i.e., \"breathed into by God\" in such a sense that the writers were supernaturally guided to express exactly what God intended them to express as a revelation of his mind and will. The testimony of the sacred writers themselves abundantly demonstrates this truth; and if they are infallible as teachers of doctrine, then the doctrine of plenary inspiration must be accepted. There are no errors in the Bible as it came from God, none have been proved to exist. Difficulties and phenomena we cannot explain are not errors. All these books of the Old and New Testaments are inspired. We do not say that they contain, but that they are, the Word of God. The gift of inspiration rendered the writers the organs of God, for the infallible communication of his mind and will, in the very manner and words in which it was originally given.<br><br>As to the nature of inspiration we have no information. This only we know, it rendered the writers infallible. They were all equally inspired, and are all equally infallible. The inspiration of the sacred writers did not change their characters. They retained all their individual peculiarities as thinkers or writers. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000580');\">BIBLE</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0003832');\">WORD OF GOD</a>.)";
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eastonArray["$$T0001885"] = "<strong>Intercession of Christ:</strong> 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.<br><br>When on earth he made intercession for his people (<a href=\"#\" onClick=\"return mV('Luk',23,34);\">Luk 23:34</a>; <a href=\"#\" onClick=\"return mV('Jhn',17,20);\">Jhn 17:20</a>; <a href=\"#\" onClick=\"return mV('Hbr',5,7);\">Hbr 5:7</a>); but now he exercises this function of his priesthood in heaven, where he is said to appear in the presence of God for us (<a href=\"#\" onClick=\"return mV('Hbr',9,12,24);\">Hbr 9:12, 24</a>).<br><br>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 (<a href=\"#\" onClick=\"return mV('1Jo',2,1);\">1Jo 2:1</a>; <a href=\"#\" onClick=\"return mV('Jhn',17,24);\">Jhn 17:24</a>; <a href=\"#\" onClick=\"return mV('Hbr',7,25);\">Hbr 7:25</a>). He can be \"touched with the feeling of our infirmities,\" and is both a merciful and a faithful high priest (<a href=\"#\" onClick=\"return mV('Hbr',2,17,18);\">Hbr 2:17-18</a>; <a href=\"#\" onClick=\"return mV('Hbr',4,15,16);\">4:15-16</a>). This intercession is an essential part of his mediatorial work. Through him we have \"access\" to the Father (<a href=\"#\" onClick=\"return mV('Jhn',14,6);\">Jhn 14:6</a>; <a href=\"#\" onClick=\"return mV('Eph',2,18);\">Eph 2:18</a>; <a href=\"#\" onClick=\"return mV('Eph',3,12);\">3:12</a>). \"The communion of his people with the Father will ever be sustained through him as mediatorial Priest\" (<a href=\"#\" onClick=\"return mV('Psa',110,4);\">Psa 110:4</a>; <a href=\"#\" onClick=\"return mV('Rev',7,17);\">Rev 7:17</a>).";
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eastonArray["$$T0001886"] = "<strong>Intercession of the Spirit:</strong> (<a href=\"#\" onClick=\"return mV('Rom',8,26,27);\">Rom 8:26-27</a>; <a href=\"#\" onClick=\"return mV('Jhn',14,26);\">Jhn 14:26</a>). \"Christ is a royal Priest (<a href=\"#\" onClick=\"return mV('Zec',6,13);\">Zec 6:13</a>). From the same throne, as King, he dispenses his Spirit to all the objects of his care, while as Priest he intercedes for them. The Spirit acts for him, taking only of his things. They both act with one consent, Christ as principal, the Spirit as his agent. Christ intercedes for us, without us, as our advocate in heaven, according to the provisions of the everlasting covenant. The Holy Spirit works upon our minds and hearts, enlightening and quickening, and thus determining our desires 'according to the will of God,' as our advocate within us. The work of the one is complementary to that of the other, and together they form a complete whole.\", Hodge's Outlines of Theology.";
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eastonArray["$$T0001887"] = "<strong>Iphedeiah:</strong> set free by Jehovah, a chief of the tribe of Benjamin (<a href=\"#\" onClick=\"return mV('1Ch',8,25);\">1Ch 8:25</a>).";
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eastonArray["$$T0001888"] = "<strong>Ira:</strong> citizen; wakeful.<br><br>(1.) A Tekoite, one of David's thirty warriors (<a href=\"#\" onClick=\"return mV('2Sa',23,26);\">2Sa 23:26</a>).<br><br>(2.) An Ithrite, also one of David's heroes (<a href=\"#\" onClick=\"return mV('2Sa',23,38);\">2Sa 23:38</a>).<br><br>(3.) A Jairite and priest, a royal chaplain (<a href=\"#\" onClick=\"return mV('2Sa',20,26);\">2Sa 20:26</a>) or confidential adviser (<a href=\"#\" onClick=\"return mV('2Sa',8,18);\">2Sa 8:18</a>; <a href=\"#\" onClick=\"return mV('1Ch',18,17);\">1Ch 18:17</a>).";
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eastonArray["$$T0001889"] = "<strong>Irad:</strong> runner; wild ass, one of the antediluvian patriarchs, the father of Mehujael (<a href=\"#\" onClick=\"return mV('Gen',4,18);\">Gen 4:18</a>), and grandson of Cain.";
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eastonArray["$$T0001890"] = "<strong>Iram:</strong> citizen, chief of an Edomite tribe in Mount Seir (<a href=\"#\" onClick=\"return mV('Gen',36,43);\">Gen 36:43</a>).";
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eastonArray["$$T0001891"] = "<strong>Irha-heres:</strong> according to some MSS., meaning \"city of destruction.\" Other MSS. read <i>'Irhahares</i>; rendered \"city of the sun\", <a href=\"#\" onClick=\"return mV('Isa',19,18);\">Isa 19:18</a>, 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 <a href=\"#\" onClick=\"return doDictLookup('ET0002786');\">ON</a>.)";
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eastonArray["$$T0001892"] = "<strong>Iron:</strong> Tubal-Cain is the first-mentioned worker in iron (<a href=\"#\" onClick=\"return mV('Gen',4,22);\">Gen 4:22</a>). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (<a href=\"#\" onClick=\"return mV('1Ch',22,3);\">1Ch 22:3</a>; <a href=\"#\" onClick=\"return mV('1Ch',29,7);\">29:7</a>). The merchants of Dan and Javan brought it to the market of Tyre (<a href=\"#\" onClick=\"return mV('Eze',27,19);\">Eze 27:19</a>). Various instruments are mentioned as made of iron (<a href=\"#\" onClick=\"return mV('Deu',27,5);\">Deu 27:5</a>; <a href=\"#\" onClick=\"return mV('Deu',19,5);\">19:5</a>; <a href=\"#\" onClick=\"return mV('Jos',17,16,18);\">Jos 17:16, 18</a>; <a href=\"#\" onClick=\"return mV('1Sa',17,7);\">1Sa 17:7</a>; <a href=\"#\" onClick=\"return mV('2Sa',12,31);\">2Sa 12:31</a>; <a href=\"#\" onClick=\"return mV('2Ki',6,5,6);\">2Ki 6:5-6</a>; <a href=\"#\" onClick=\"return mV('1Ch',22,3);\">1Ch 22:3</a>; <a href=\"#\" onClick=\"return mV('Isa',10,34);\">Isa 10:34</a>).<br><br>Figuratively, a yoke of iron (<a href=\"#\" onClick=\"return mV('Deu',28,48);\">Deu 28:48</a>) denotes hard service; a rod of iron (<a href=\"#\" onClick=\"return mV('Psa',2,9);\">Psa 2:9</a>), a stern government; a pillar of iron (<a href=\"#\" onClick=\"return mV('Jer',1,18);\">Jer 1:18</a>), a strong support; a furnace of iron (<a href=\"#\" onClick=\"return mV('Deu',4,20);\">Deu 4:20</a>), severe labour; a bar of iron (<a href=\"#\" onClick=\"return mV('Job',40,18);\">Job 40:18</a>), strength; fetters of iron (<a href=\"#\" onClick=\"return mV('Psa',107,10);\">Psa 107:10</a>), affliction; giving silver for iron (<a href=\"#\" onClick=\"return mV('Isa',60,17);\">Isa 60:17</a>), prosperity.";
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eastonArray["$$T0001893"] = "<strong>Irrigation:</strong> 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 (<a href=\"#\" onClick=\"return mV('Deu',11,10);\">Deu 11:10</a>).<br><br>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.";
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eastonArray["$$T0001894"] = "<strong>Isaac:</strong> laughter.<br><br>(1) Israel, or the kingdom of the ten tribes (<a href=\"#\" onClick=\"return mV('Amo',7,9,16);\">Amo 7:9, 16</a>).<br><br>(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs (<a href=\"#\" onClick=\"return mV('Gen',21,'1-3');\">Gen 21:1-3</a>). He was circumcised when eight days old (<a href=\"#\" onClick=\"return mV('Gen',21,'4-7');\">4-7</a>); and when he was probably two years old a great feast was held in connection with his being weaned.<br><br>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 (<a href=\"#\" onClick=\"return mV('Gen',22,'1-');\">Gen 22</a>) (See <a href=\"#\" onClick=\"return doDictLookup('ET0000055');\">ABRAHAM</a>.) When he was forty years of age Rebekah was chosen for his wife (<a href=\"#\" onClick=\"return mV('Gen',24,'1-')\">Gen 24</a>). After the death and burial of his father he took up his residence at Beer-lahai-roi (<a href=\"#\" onClick=\"return mV('Gen',25,'7-11');\">25:7-11</a>), where his two sons, Esau and Jacob, were born (<a href=\"#\" onClick=\"return mV('Gen',25,'21-26');\">21-26</a>), the former of whom seems to have been his favourite son (<a href=\"#\" onClick=\"return mV('Gen',25,27,28);\">27-28</a>).<br><br>In consequence of a famine (<a href=\"#\" onClick=\"return mV('Gen',26,1);\">Gen 26:1</a>) Isaac went to Gerar, where he practised deception as to his relation to Rebekah, imitating the conduct of his father in Egypt (<a href=\"#\" onClick=\"return mV('Gen',12,'12-20');\">12:12-20</a>) and in Gerar (<a href=\"#\" onClick=\"return mV('Gen',20,2);\">20:2</a>). The Philistine king rebuked him for his prevarication.<br><br>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.<br><br>The next chief event in his life was the blessing of his sons (<a href=\"#\" onClick=\"return mV('Gen',27,1);\">Gen 27:1</a>). He died at Mamre, \"being old and full of days\" (<a href=\"#\" onClick=\"return mV('Gen',35,'27-29');\">35:27-29</a>), one hundred and eighty years old, and was buried in the cave of Machpelah.<br><br>In the New Testament reference is made to his having been \"offered up\" by his father (<a href=\"#\" onClick=\"return mV('Hbr',11,17);\">Hbr 11:17</a>; <a href=\"#\" onClick=\"return mV('Jam',2,21);\">Jam 2:21</a>), and to his blessing his sons (<a href=\"#\" onClick=\"return mV('Hbr',11,20);\">Hbr 11:20</a>). As the child of promise, he is contrasted with Ishmael (<a href=\"#\" onClick=\"return mV('Rom',9,7,10);\">Rom 9:7, 10</a>; <a href=\"#\" onClick=\"return mV('Gal',4,28);\">Gal 4:28</a>; <a href=\"#\" onClick=\"return mV('Hbr',11,18);\">Hbr 11:18</a>).<br><br>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.";
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eastonArray["$$T0001895"] = "<strong>Isaiah:</strong> (Heb. Yesh'yahu, i.e., \"the salvation of Jehovah\"). <br><br>(1.) The son of Amoz (<a href=\"#\" onClick=\"return mV('Isa',1,1);\">Isa 1:1</a>; <a href=\"#\" onClick=\"return mV('Isa',2,1);\">2:1</a>), who was apparently a man of humble rank. His wife was called \"the prophetess\" (<a href=\"#\" onClick=\"return mV('Isa',8,3);\">8:3</a>), either because she was endowed with the prophetic gift, like Deborah (<a href=\"#\" onClick=\"return mV('Jdg',4,4);\">Jdg 4:4</a>) and Huldah (<a href=\"#\" onClick=\"return mV('2Ki',22,'14-20');\">2Ki 22:14-20</a>), or simply because she was the wife of \"the prophet\" (<a href=\"#\" onClick=\"return mV('Isa',38,1);\">Isa 38:1</a>). He had two sons, who bore symbolical names.<br><br>He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (<a href=\"#\" onClick=\"return mV('Isa',1,1);\">1:1</a>). 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.<br><br>His first call to the prophetical office is not recorded. A second call came to him \"in the year that King Uzziah died\" (<a href=\"#\" onClick=\"return mV('Isa',6,1);\">Isa 6:1</a>). 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.\"<br><br>In early youth Isaiah must have been moved by the invasion of Israel by the Assyrian monarch Pul (q.v.), <a href=\"#\" onClick=\"return mV('2Ki',15,19);\">2Ki 15:19</a>; 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 (<a href=\"#\" onClick=\"return mV('2Ki',16,5);\">2Ki 16:5</a>; <a href=\"#\" onClick=\"return mV('2Ch',28,5,6);\">2Ch 28:5-6</a>). 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 (<a href=\"#\" onClick=\"return mV('2Ki',15,29);\">2Ki 15:29</a>; <a href=\"#\" onClick=\"return mV('2Ki',16,9);\">16:9</a>; <a href=\"#\" onClick=\"return mV('1Ch',5,26);\">1Ch 5:26</a>). 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\" (<a href=\"#\" onClick=\"return mV('2Ki',18,7);\">2Ki 18:7</a>), in which he was encouraged by Isaiah, who exhorted the people to place all their dependence on Jehovah (<a href=\"#\" onClick=\"return mV('Isa',10,24);\">Isa 10:24</a>; <a href=\"#\" onClick=\"return mV('Isa',37,6);\">37:6</a>), entered into an alliance with the king of Egypt (<a href=\"#\" onClick=\"return mV('Isa',30,'2-4');\">Isa 30:2-4</a>). 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 (<a href=\"#\" onClick=\"return mV('2Ki',18,'14-16');\">2Ki 18:14-16</a>). 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 (<a href=\"#\" onClick=\"return mV('Isa',36,'2-22');\">Isa 36:2-22</a>; <a href=\"#\" onClick=\"return mV('Isa',37,8);\">37:8</a>). Isaiah on that occasion encouraged Hezekiah to resist the Assyrians (<a href=\"#\" onClick=\"return mV('Isa',37,'1-7');\">37:1-7</a>), whereupon Sennacherib sent a threatening letter to Hezekiah, which he \"spread before the Lord\" (<a href=\"#\" onClick=\"return mV('Isa',37,14);\">37:14</a>). 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 (<a href=\"#\" onClick=\"return mV('2Ch',32,23,'27-29');\">2Ch 32:23, 27-29</a>). 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.).<br><br>(2.) One of the heads of the singers in the time of David (<a href=\"#\" onClick=\"return mV('1Ch',25,3,15);\">1Ch 25:3, 15</a> \"Jeshaiah\").<br><br>(3.) A Levite (<a href=\"#\" onClick=\"return mV('1Ch',26,25);\">1Ch 26:25</a>).<br><br>(4.) <a href=\"#\" onClick=\"return mV('Ezr',8,7);\">Ezr 8:7</a>.<br><br>(5.) <a href=\"#\" onClick=\"return mV('Neh',11,7);\">Neh 11:7</a>.";
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eastonArray["$$T0001896"] = "<strong>Isaiah, The Book of:</strong> consists of prophecies delivered (<a href=\"#\" onClick=\"return mV('Isa',1,'1-')\">Isa 1</a>) in the reign of Uzziah (<a href=\"#\" onClick=\"return mV('Isa',1,'1-5')\">1-5</a>),<br/><br>(2) of Jotham (<a href=\"#\" onClick=\"return mV('Isa',1,6)\">6</a>),<br><br>(3) Ahaz (<a href=\"#\" onClick=\"return mV('Isa',7,'1-');\">Isa 7:1-14:28</a>),<br><br>(4) the first half of Hezekiah's reign (<a href=\"#\" onClick=\"return mV('Isa',14,'28-35');\">Isa 14:28-35</a>),<br><br>(5) the second half of Hezekiah's reign (<a href=\"#\" onClick=\"return mV('Isa',14,'36-66');\">36-66</a>). 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.<br><br>The book, as a whole, has been divided into three main parts:<br><br>(1.) The first thirty-five chapters, almost wholly prophetic, Israel's enemy Assyria, present the Messiah as a mighty Ruler and King.<br><br>(2.) Four chapters are historical (<a href=\"#\" onClick=\"return mV('Isa',36,'1-'');\">36-39</a>), relating to the times of Hezekiah.<br><br>(3.) Prophetical (<a href=\"#\" onClick=\"return mV('Isa',40,'1-'');\">40-66</a>), Israel's enemy Babylon, describing the Messiah as a suffering victim, meek and lowly.<br><br>The genuineness of the section <a href=\"#\" onClick=\"return mV('Isa',40,'1-'');\">Isa 40-66</a> 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., (verses in ch. <a href=\"#\" onClick=\"return mV('Isa',14,'1-'');\">14</a> and <a href=\"#\" onClick=\"return mV('Isa',21,'1-'');\">21</a>) which they attribute to some other <a href=\"#\" onClick=\"return mV('Isa',13,'1-')\">Isa 13</a>; <a href=\"#\" onClick=\"return mV('Isa',24,'1-'');\">24-27</a>; and certain verses in ch. <a href=\"#\" onClick=\"return mV('Isa',14,'1-'');\">14</a> and <a href=\"#\" onClick=\"return mV('Isa',21,'1-'');\">21</a>) 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:<br><br>(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.<br><br>(2.) It is alleged that the prophet takes the time of the Captivity as his standpoint, and speaks of it as then present; and<br><br>(3) that there is such a difference between the style and language of the closing section (<a href=\"#\" onClick=\"return mV('Isa',40,'1-'');\">40-66</a>) 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.<br><br>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 (<a href=\"#\" onClick=\"return mV('Mat',3,3);\">Mat 3:3</a>; <a href=\"#\" onClick=\"return mV('Luk',3,'4-6');\">Luk 3:4-6</a>; <a href=\"#\" onClick=\"return mV('Luk',4,'16-41');\">4:16-41</a>; <a href=\"#\" onClick=\"return mV('Jhn',12,38);\">Jhn 12:38</a>; <a href=\"#\" onClick=\"return mV('Act',8,28);\">Act 8:28</a>; <a href=\"#\" onClick=\"return mV('Rom',10,'16-21');\">Rom 10:16-21</a>). Universal and persistent tradition has ascribed the whole book to one author.<br><br>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.";
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eastonArray["$$T0001897"] = "<strong>Iscah:</strong> spy, the daughter of Haran and sister of Milcah and Lot (<a href=\"#\" onClick=\"return mV('Gen',11,29,31);\">Gen 11:29, 31</a>).";
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eastonArray["$$T0001898"] = "<strong>Iscariot:</strong> (See <a href=\"#\" onClick=\"return doDictLookup('ET0002129');\">JUDAS</a>.)";
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eastonArray["$$T0001899"] = "<strong>Ishbak:</strong> leaving, one of Abraham's sons by Keturah (<a href=\"#\" onClick=\"return mV('Gen',25,2);\">Gen 25:2</a>).";
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