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

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

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

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

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; Rom. 8:32; 1 Cor. 2:8; Heb. 2:11-14; 1 Tim. 3:16; Gal. 4:4, etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual.

Incense - a fragrant composition prepared by the "art of the apothecary." It consisted of four ingredients "beaten small" ( Ex. 30:34-36). That which was not thus prepared was called "strange incense" ( Ex 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 ( Ex 30:7,Ex 30:8). It was the symbol of prayer ( Ps. 141:1,Ps. 141:2; Rev. 5:8; Rev 8:3, Rev. 5:4).

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 ( Ezek. 27:15,Ezek. 27:24).

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 ( Ezek. 9:2,Ezek. 9:3,Ezek. 9:11). 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 Ex. 4:24 was just the halting-place of the caravan. In later times khans were erected for the accommodation of travellers. In Luke 2:7 the word there so rendered denotes a place for loosing the beasts of their burdens. It is rendered "guest-chamber" in Mark 14:14 and Luke 22:11. In Luke 10:34 the word so rendered is different. That inn had an "inn-keeper," who attended to the wants of travellers.

Inspiration - that extraordinary or supernatural divine influence vouchsafed to those who wrote the Holy Scriptures, rendering their writings infallible. "All scripture is given by inspiration of God" (R.V., "Every scripture inspired of God"), 2 Tim. 3:16. This is true of all the "sacred writings," not in the sense of their being works of genius or of supernatural insight, but as "theopneustic," i.e., "breathed into by God" in such a sense that the writers were supernaturally guided to express exactly what God intended them to express as a revelation of his mind and will. The testimony of the sacred writers themselves abundantly demonstrates this truth; and if they are infallible as teachers of doctrine, then the doctrine of 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 - When on earth he made intercession for his people ( Luke 23:34; John 17:20; Heb. 5:7); but now he exercises this function of his priesthood in heaven, where he is said to appear in the presence of God for us ( Heb. 9:12,Heb. 9:24).

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

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

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

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

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

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

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

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

Irha-heres - according to some MSS., meaning "city of destruction." Other MSS. read 'Irhahares; rendered "city of the sun", Isa. 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 ( Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr. 22:3; Isa. 10:34).

Figuratively, a yoke of iron ( Deut. 28:48) denotes hard service; a rod of iron ( Ps. 2:9), a stern government; a pillar of iron ( Jer. 1:18), a strong support; a furnace of iron ( Deut. 4:20), severe labour; a bar of iron ( Job 40:18), strength; fetters of iron ( Ps. 107:10), affliction; giving silver for iron ( Isa. 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 ( Deut. 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,Amos 7:16).

(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs ( Gen. 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 (Gen. 22). (See ABRAHAM.) When he was forty years of age Rebekah was chosen for his wife (Gen. 24). After the death and burial of his father he took up his residence at Beer-lahai-roi ( Gen 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 ( Gen. 26:1) Isaac went to Gerar, where he practised deception as to his relation to Rebekah, imitating the conduct of his father in Egypt ( Gen 12:12-20) and in Gerar ( Gen 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 ( Gen. 27:1). He died at Mamre, "being old and full of days" ( Gen 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 ( Heb. 11:17; James 2:21), and to his blessing his sons ( Heb. 11:20). As the child of promise, he is contrasted with Ishmael ( Rom. 9:7,Rom. 9:10; Gal. 4:28; Heb. 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 - (Heb. Yesh'yahu, i.e., "the salvation of Jehovah"). (1.) The son of Amoz ( Isa. 1:1;Isa 2:1), who was apparently a man of humble rank. His wife was called "the prophetess" ( Isa 8:3), either because she was endowed with the prophetic gift, like Deborah ( Judg. 4:4) and Huldah (2 Kings 22:14-20), or simply because she was the wife of "the prophet" ( Isa. 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 ( Isa 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" ( Isa. 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 Chr. 28:5,2 Chr. 28:6). 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;2 Kings 16:9; 1 Chr. 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 ( Isa. 10:24;Isa 37:6), entered into an alliance with the king of Egypt ( Isa. 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 ( Isa. 36:2-22;Isa 37:8). Isaiah on that occasion encouraged Hezekiah to resist the Assyrians ( Isa 37:1-7), whereupon Sennacherib sent a threatening letter to Hezekiah, which he "spread before the Lord" ( Isa 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 Chr. 32:23,2 Chr. 32:27-29). 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 Chr. 25:3,1 Chr. 25:15, "Jeshaiah").

(3.) A Levite (1 Chr. 26:25). (4.) Ezra 8:7. (5.) Neh. 11:7.

Isaiah, The Book of - consists of prophecies delivered (Isa. 1) in the reign of Uzziah (1-5), (2) of Jotham (6), (3) Ahaz Neh 7-14:28), (4) the first half of Hezekiah's reign Neh 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 Isa. 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 ( Matt. 3:3; Luke 3:4-6; Luke 4:16-41; John 12:38; Acts 8:28; Rom. 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 ( Gen. 11:29,Gen. 11:31).

Iscariot - (See JUDAS.)

Ishbak - leaving, one of Abraham's sons by Keturah ( Gen. 25:2).