IIM
His
human
nature
could
be
ignorant,
see
Kenosis,
Knowledge.
J.
H.
Maude.
nM.
—
A
city
of
Judali
(Jos
IS"');
site
unknown.
See
lYiM,
2.
UON.
—
A
town
in
tlie
nortli
part
of
tlie
mountains
of
Naplitali,
noticed
in
1
K
IS^"
(
=
2
Cli
16<)
as
taken
by
Bentiadad.
It
was
also
captured
and
depopulated
by
Tiglath-pileser
(2
K
IS").
The
name
survives
in
Merj
'AyUn,
a
plateau
N.W.
of
Dan.
The
most
important
site
in
this
plateau
is
Tell
DibKn,
which
may
be
the
site
of
Ijon.
IKKESH.—
The
father
of
Ira,
one
of
David's
heroes
(2
S
23a,
1
Ch
1128
279).
ILAI.—
One
of
David's
heroes
(1
Ch
11").
In
the
parallel
list
(2
S
23")
the
name
appears
as
Zalmon,
which
is
probably
the
more
correct
text.
njADUN'
(1
Es
5S8).—
Perhaps
to
be
identified
with
Henadad
of
Ezr
3^.
ILLYRICXJM.—
The
only
Scripture
mentionis
Ro
15",
where
St.
Paul
points
to
the
fact
that
he
had
fully
preached
the
good
news
of
the
Messiah
from
Jerusalem
and
round
about
as
far
as
lUyricum.
Neither
geo-graphical
term
is
included
in
the
sense
of
the
Greek,
which
is
that
he
had
done
so
from
the
outer
edge
of
Jerusalem,
so
to
speak,
round
about
(through
various
countries)
as
far
as
the
border
of
Illyricum.
These
provinces
in
order
are
Syria,
Cilicia,
Galatia,
Asia,
and
Macedonia,
and
a
journey
through
them
in
succession
describes
a
segment
of
a
rough
circle.
The
provinces
Macedonia
and
Illyricum
are
conterminous,
and
the
nearest
city
in
Macedonia
in
which
we
know
St.
Paul
to
have
preached
is
Bercea
(Ac
17'").
Illyricum
is
a
Latin
word,
and
denotes
the
Roman
province
which
extended
along
the
Adriatic
from
Italy
and
Fannonia
on
the
north
to
the
province
Macedoma
on
the
south.
A
province
Illyria
had
been
formed
in
b.c.
167,
and
during
the
succeeding
two
centuries
all
accessions
of
territory
in
that
quarter
were
incorporated
in
that
province.
In
A.D.
10
Augustus
separated
Paimonia
from
Illyricum,
and
gave
the
latter
a
settled
constitution.
The
govern-ment
of
this
important
province
was
difficult,
and
was
entrusted
to
an
ex-consul
with
the
style
legalus
Augusti
pro
prcetore.
The
northern
half
was
called
Libumia
and
the
southern
Dalmatia
(wh.
see).
The
latter
term
gradually
came
to
indicate
the
whole
province
of
Illyricum.
A.
Souteb.
DIAGE.
—
In
theological
usage
the
term
'image'
occurs
in
two
connexions:
(1)
as
defining
the
nature
of
man
('God
created
man
in
his
own
image,'
Gn
J");
and
(2)
as
describing
the
relation
of
Christ
as
Son
to
the
Father
('
who
is
the
image
of
the
invisible
God,'
Col
l").
These
senses,
again,
are
not
without
connexion;
for,
as
man
is
re-created
in
the
image
of
God
—
^lost,
or
at
least
defaced,
through
sin
(Col
3>»;
cf.
Eph
*»)
—
so,
as
renewed,
he
bears
the
image
of
Christ
(2
Co
3'*).
These
Scriptural
senses
of
the
term
'Image'
claim
further
elucidation.
1.
As
regards
man,
the
fundamental
text
is
that
already
quoted,
Gn
V-
".
Here,
in
the
story
of
Creation,
man
is
represented
as
called
into
being,
not,
Uke
the
other
creatures,
by
a
simple
ilat,
but
as
the
result
of
a
solemn
and
deliberate
act
of
counsel
of
the
Creator:
'
Let
us
make
man
in
our
image,
afterour
likeness.
.
.
.
And
God
created
man
in
his
own
image,
in
the
image
of
God
created
he
him;
male
and
female
created
he
them.'
Distinctions,
referred
to
below,
have
been
sought,
since
Patristic
times,
between
'image'
and
'likeness,'
but
it
is
now
generally
conceded
that
no
difference
of
meaning
is
intended.
The
two
words
'image'
(.tsdem)
and
'likeness'
(demuth)
combine,
without
distinction
of
sense,
to
emphasize
the
idea
of
resemblance
to
God.
This
is
shown
by
the
fact
that
in
v.^'
the
word
'image'
alone
is
employed
to
express
the
total
idea,
and
in
5'
the
word
'likeness.'
Man
was
made
like
God,
and
so
bears
IMAGES
His
image.
The
expression
recurs
in
Gn
9',
and
again
repeatedly
in
the
NT
(1
Co
11',
Col
3i»;
cf.
Ja
3'
'likeness').
The
usage
in
Genesis
is
indeed
peculiar
to
the
so-called
'Priestly'
writer;
but
the
idea
underlies
the
view
of
man
in
the
Jahwistic
sections
as
well,
for
only
as
made
in
God's
image
is
man
capable
of
knowledge
of
God,
fellowship
with
Him,
covenant
relation
to
Him,
and
character
conformable
to
God's
own.
To
'be
as
God'
was
the
serpent's
allurement
to
Eve
(Gn
3').
Ps
8
echoes
the
story
of
man's
creation
in
Gn
1.
In
what
did
this
Divine
image,
or
likeness
to
God,
consist?
Not
in
bodily
form,
for
God
is
Spirit;
nor
yet
simply,
as
the
Socinians
would
have
it,
in
dominion
over
the
creatures;
but
in
those
features
of
man's
rational
and
moral
constitution
in
which
the
peculiar
dignity
of
man,
as
distinguished
from
the
animal
worid
below
him,
is
recogmzed.
Man,
as
a
spiritual
nature,
is
self-conscious,
personal,
rational,
free,
capable
of
rising
to
the
apprehension
of
general
truths
and
laws,
of
setting
ends
of
conduct
before
him,
of
apprehending
right
and
wrong,
good
and
evil,
of
framing
ideas
of
God,
infinity,
eternity,
immortality,
and
of
shaping
his
life
in
the
light
of
such
conceptions.
In
this
he
shows
himself
akin
to
God;
is
able
to
know,
love,
serve,
and
obey
God.
The
germ
of
sonship
lies
in
the
idea
of
the
image.
To
this
must
be
added,
in
the
light
of
such
passages
as
Eph
4"
and
Col
3'",
the
idea
of
actual
moral
conformity
—
of
actual
knowledge,
righteousness,
and
holiness
—
as
pertaining
to
the
perfection
of
the
image.
Sin
has
not
destroyed
the
essential
elements
of
God's
image
in
man,
but
it
has
shattered
the
image
in
a
moral
respect
;
and
grace,
as
the
above
passages
teach,
renews
it
in
Christ.
If
this
explanation
is
correct,
the
older
attempts
at
a
distinction
between
'image'
and
'likeness,'
e.g.
that
'
image
'
referred
to
the
body,
'
Ukeness
'
to
the
intellectual
nature;
or
'image'
to
the
intellectual,
'likeness'
to
the
moral,
faculties;
or,
as
in
Roman
Catholic
theology,
'image'
to
the
natural
attributes
of
intelligence
and
freedom,
'
Ukeness
'
to
a
superadded
endowment
of
super-natural
righteousness
—
must,
as
already
hinted,
be
pronounced
untenable.
2
.
The
idea
of
Christ,
the
Son,
as
'
the
image
(eikOn)
of
the
invisible
God'
(Col
1";
of.
2
Co
i')
connects
itself
with
the
doctrine
of
the
Trinity,
and
finds
expression
in
various
forms
in
the
NT,
notably
in
He
1'
—
'
who
being
the
effulgence
of
his
glory
and
the
very
image
of
his
substance.'
Jesus
Himself
could
declare
of
Himself
that
he
who
had
seen
Him
had
seen
the
Father
(Jn
14»).
But
the
passages
quoted
refer
to
a
supra-temporal
and
essential
relation
between
the
Son
and
the
Father.
God,
in
His
eternal
being,
reflects
Himself,
and
beholds
His
own
infinite
perfection'and
glory
mirrored,
in
the
Son
(cf.
Jn
11
17').
It
is
this
eternal
Word,
or
perfect
self-
revelation
of
God,
that
has
become
incarnate
in
Jesus
Christ
(Jn
1").
The
consequence
is
obvious.
Bearing
Christ's
image,
we
bear
God's.
Being
renewed
in
God's
image,
we
are
conformed
to
the
image
of
His
Son
(Ro
8").
James
Oke.
nUACrES.
—
1.
The
making
of
an
image
imphes
a
definite
conception
and
the
application
of
art
to
religion.
The
earUest
Semitic
religion
(Uke
that
of
Greece,
Rome,
etc.)
was
accordingly
imageless.
The
first
images
were
the
stone
pillar
and
the
wooden
pole
or
asherah
(a
tree
fetish
possibly
of
phalUc
significance).
Then
came
real
idols,
at
first
for
domestic
use
(as
probably
the
teraphim,
portable
household
gods),
and
subse-quently
those
of
greater
size
for
pubUc
worship.
2.
About
15
words
in
OT
are
used
specificaUy
for
images.
The
earUest
point
to
the
process
of
manu-facture
—
graven,
sculptured,
molten
images.
The
word
properly
meaning
image,
i.e.
'Ukeness,'
is
not
earUer
than
the
end
of
7th
cent.
b.c.
From
that
time
onwards
metaphor
is
frequent
:
images
are
'
vanity,
'
'
lies,'
and
objects
inspiring
disgust
or
horror
[cf.
the
name
