INTREAT

qualifies, we may understand by the phrase that no single event or result can be looked on as a complete fulfilment of the prophet's message. It has a wider range or scope than the happening of any special occurrence, though that occurrence may be regarded as o fulfilment of the prophet's announcement. J. R. Willis.

INTKEAT. — Besides the mod. sense of 'beseech,' intreat (spelled also 'entreat') means 'deal with,' 'handle,' mod. 'treat,' always with an adverb 'well,' 'ill,' 'shamefully,' etc. Coverdale translates Is 40" 'He shal gather the lambes together with his arme, and carle them in his bosome, and shal kindly intreate those that beare yonge.'

It is even more important to notice that when the meaning seems to be as now, viz. 'beseech,' the word is often in reality much stronger, 'prevail on by en-treaty.' Thus Gn 25" ' And Isaac intreated the Lord for his wife, . . . and the Lobd was intreated of him,' i.e. yielded to the entreaty, as the Heb. means. Cf. Grafton, Chron. ii. 768, ' Howbeit she could in no wise be intreated with her good wyll to delyver him.'

In Jer IS" and its margin the two meanings of the word and the two spellings are used as alternative renderings, 'I will cause the enemy to entreat thee well,' marg. 'I will intreat the enemy for thee' (RV 'I will cause the enemy to make supplication unto thee').

INWARDS, INWARD PARTS.— 1. The former of these expressions is frequently found in EV (Ex. and Lv.), meaning the entrails or bowels of the animals to be sacrificed according to the Levitical institutions (Ex 29i»- a, Lv 3»- 9- " 4«- " 7= S's- a etc.). The same idea is found in Gn 41", where EV has ' had eaten them up,' and LXX renders 'came into their belly' (see AVm which gives the alternative ' had come to the inward parts of them'; cf. also 1 K 17" AVm). For the most part, however, the expression 'inward parts' is used in a metaphorical sense, to denote the contrast between the inward reality and the outward clothing of human character. Situated within the 'inward parts ' is the capacity for wisdom (Job 38", see neverthe-less EVm), truth (Ps 51'), ethical knowledge, and moral renovation (Jer 31", where 'inward parts' is almost synonymous with 'heart,' cf. Pr. 203"). Here, too, lie hidden the springs of active wickedness (Ps 5'), and deceitful language (Ps 62* AVm). The power of deceiv-ing as to character and motives comes from man's inherent abiUty to secrete, within the profound depths of the 'innermost parts,' his daily thoughts (Pr 18'; cf. Ps 64«). At the same time, these hidden designs are as an open book, beneath the bright light of a lamp, to the Lord (Pr 202'; cf., for a similar thought, Ps 262 7«_ Jer IIM, Rev 2" etc.).

2. In the NT the expression is used only to denote the power of the hypocrites to deceive their fellow- men (Lk 11''; cf. Mt 7« 23^8). The curious phrase 'give for alms those things which are within' (Lk 11") may be taken as an incidental reference by Jesus to the necessity and the possibility of man's inmost Ufe being renewed and restored to a right relation-ship with God and men (cf. Is. 58i»). At least it is per-missible to take the word rendered 'the things which are within' as equivalent to 'the inward man,' or 'the inward parts' (see Plummer, ICC, in loc; cf. Mk 7'"-, Lk 16'). It is not enough to give alms mechanically; the gift must be accompanied by the spontaneous bestowal of the giver's self, as it were, to the receiver. J. R. Willis.

lOB.— See Jashdb, No. 1.

IFHDEIAH.— A Benjamite chief (1 Oh 8»).

IPHTAH.— AtownintheShephelahof Judah, Jos IS"; site unknown.

IPHTAH -EL.— A ravine N.W. of Hannathon, on the north border of Zebulun (Jos 19'1- ")• It is identi-

IR-HA-HERES

fled by some with the Jotapata (mod. Jefat) of Josephus.

IR (1 Ch 7").— A Benjamite (called in v.» Iri).

IRA. — 1. The Jairite who was kShen or priest to David (2 S 202«). His name is omitted from the original (7) passage in 2 S S", and from the passage in 1 Ch 18". ' The jE^rite ' denotes that he was of the Gileadite clan of the Jairites. The name probably means 'the watchful.' 2. The Ithrite, one of David's heroes (2 S 23", where perhaps Ithrite should be Jatlirite). 3. The son of Ikkesh the Tekoite (2 S 23»), another of David's heroes. W. F. Cobb.

IRAD. — Son of Enoch and grandson of Cain (Gn 4").

IRAM.— A 'duke' of Edom (Gn 36« = 1 Ch 1").

IR-HA-HERES.— In Is ig" the name to be given in the ideal future to one of the ' five cities in the land of Egypt that speak the language of Canaan, and swear to Jehovah of hosts ' ; AV and RV ' one shall be called, The city of destruction.' The usually accepted explana-tion of the passage is that the name 'city of heres, or destruction,' — or, more exactly, 'of tearing down' (the verb haras being used of pulling or tearing down cities, altars, walls, etc., Jg C^s, Is 14", Ezk 13"), — is chosen for the sake of a punning allusion to cheres, in Heb. a rare word for 'sun' (Job 9'), the 'city of cheres,' or ' the sun,' being a designation which might have been given in Heb. to On, the Heliopolis of the Greeks, a city a few miles N.E. of the modern Cairo, in ancient times the chief centre of the sun-worship in Egypt, and full of obeUsks dedicated to the sun-god Ra ('Cleopatra's needle,' now on the Thames Embank-ment, was originally one of these obeUsks, erected by Thothmes iii. in front of the temple of the sun-god at On); and the meaning of the passage being that the place which has hitherto been a ' city of the sun' will in the future be called the 'city of destroying,' i.e. a city devoted to destroying the temples and emblems of the sun (cf. Jer 43"). [The LXX have polis hasedek, i.e. 'city of righteousness,' a reading which is open to the suspicion of being an alteration based on 1^.]

To some scholars, however, this explanation appears artificial; and the question is further complicated by historical considerations. The high priest Onias lu., after his deposition by Antiochus Epiphanes in B.C. 175 (2 Mac 4'-'), despairing of better times in Judah, sought refuge in Egypt with Ptolemy Philometor; and con-ceived the idea of building there a temple dedicated to J", in which the ancient rites of his people might be carried on without molestation, and which might form a religious centre for the Jews settled in Egypt. Ptolemy granted him a site at Leontopolis, in the ' nome,' or district, of Heliopolis; and there Onias erected his temple (Jos. BJ. i. i. 1, Ant. xm. iii. 1-3, and elsewhere; Ewald, Hist. v. 355 f.), — not improbably at Tell el-Yahudiyeh, about 10 m. N. of Heliopolis, near which there are remains of a Jewish necropolis (Naville, The Mound of the Jew and the City of Onias, pp. 18-20). In support of his plan, Onias had pointed to Is 19" and its context as a prediction that a temple to J" was to be built in Egypt (Jos. Ant. xiii. iii. 1 end). These facts have indeed no bearing on Is 19", supposing the passage to be really Isaiah's; but many modern scholars are of opinion that Is l9i6(i8)-26 are not Isaiah's, and even those who do not go so far as this would be ready to grant that 19"'' (from 'one shall be called') might be a later addition to the original text of Isaiah.

The following are the chief views taken by those who hold that this clause (with orwithout its context) is not Isaiah's, (l) Duhm and Marti render boldly 'shall be called Lion- city (or Leontopolis),' explaining Aeres from the Arab. Aarra, properly the bruiser, crusher, a poetical name for a lion. But that a very special and fig. application of an Arab, root, not occurringinHeb. even in its usual Arabicsense.should be found in Heb. is not probable. (2) Dillmann, while accept-ing the prophecy as a whole as Isaiah's, threw out the suggestion that v.'"" was added after the temple of Onias

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