contemporaries
in
persecution
presented
it
as
a
vision
wliich
some
ancient
worthy,
Enoch,
Daniel,
Baruch,
or
Ezra,
had
seen.
The
apocalyptists
were
only
in
a
secondary
sense
creative.
They
moulded
the
utterances
of
the
prophets
and
traditional
material
borrowed
from
Babylonia,
so
as
to
make
them
express
the
hopes
which
they
would
teach.
No
fewer
than
seven
of
these
works
were
attributed
to
Enoch,
and
six
to
Baruch;
one
was
ascribed
to
Moses,
one
to
Isaiah,
while
each
of
the
twelve
sons
of
Jacob
had
his
'Testament,'
and
Solomon
a
'
Psalter.'
In
this
literature
the
national
consciousness
of
Judaism,
in
conflict
first
with
S3rria
and
then
with
Rome,
finds
expression.
The
hopes
for
the
long-delayed
kingdom
of
which
the
prophets
had
spoken
are
portrayed.
As
one
sees
that
kingdom
fade
(or
brighten)
from
the
earthly
empire
of
the
early
apocalypses
to
the
heavenly
kingdom
of
some
of
the
later
ones,
one
follows
the
eschatological
conceptions
which
were
at
this
time
being
born
in
Judaism.
The
apocalyptic
hopes
were
quite
consistent
with
the
Law;
they
pointed
forward
to
that
time
when
the
faithful
should
have
ability
to
serve
God
com-pletely,
and
to
the
reward
for
all
that
they
had
suffered
here.
The
great
idea
of
God
expressed
by
the
Priestly
document
pervaded
and
still
pervades
Judaism.
The
Divine
unity
and
majesty
were
and
are
its
watchwords.
These
as
well
as
its
Pharisaic
ritual
have
been
embodied
in
Talmud
and
Midrash,
and
transmitted
to
modern
times.
Judaism
during
the
Christian
centuries
has
had
its
history,
its
development,
and
its
heresies.
It
has
produced
independent
thinkers
like
Maimonides
and
Spinoza.
In
modern
life
the
Reformed
Jew
is
casting
off
the
forms
of
Pharisaism,
but
through
the
lapse
of
all
the
centuries
Judaism,
as
shaped
by
the
Pharisees
and
held
by
their
successors,
has
been
the
orthodox
religion
of
that
race
which
traces
its
lineage
to
Israel.
Geoboe
a.
Bakton.
ISRAELITE
(Ju
1").—
This
is
the
only
instance
of
the
use
of
the
word
'
Israelite
'
in
the
Gospels.
It
has
the
particular
significance,
suggested
by
the
story
of
Jacob
in
Gn
3228
35'°,
of
one
belonging
to
the
Jewish
race,
with
special
reference
to
the
privileges
conferred
by
God
on
His
people:
'whose
is
the
adoption,
and
the
glory,
and
the
covenants,
and
the
giving
of
the
law,
and
the
temple
service,
and
the
promises'
(Ro
9*).
Its
use
(eis
distinct
from
'Jew'
and
'Hebrew')
became
closely
associated
with
belief
in
the
Messianic
hope
(cf.
Jn
1«),
and
the
expression
'IsraeUte
indeed,'
addressed
to
Nathanael,
breathes
that
sense
of
tragedy
so
apparent
in
the
Fourth
Gospel,
inasmuch
as
those
who
were
specially
'His
own'
received
Him
not.
We
may
com-pare
the
attitude
of
'the
Jews,'
in
ch.
6,
who
blindly
claimed
race
privileges,
and
yet
were
enemies
of
Christ,
and
who
cherished
the
very
prejudice
that
Nathanael
overcame
{cf.
Ju
1"
with
6",
where
the
objection
in
both
cases
is
to
the
commonplace
origin
of
Jesus),
when
he
readily
responded
to
Philip's
invitation,
'Come
and
see.'
It
is
in
this
sense
that
Nathanael
is
'without
guUe.'
He
does
not
allow
his
devout
sense
of
privilege
to
destroy
openness
of
heart
towards
the
claim
of
Jesus
of
Nazareth.
His
action
shows
that
he
is
sincere,
frank,
and
without
sinister
aim
(cf.
2
Co
12",
1
Th
2').
To
Jesus,
therefore,
he
is
an
object
of
surprise.
R.
H.
Steachan.
ISSACHAR.
—
The
fifth
son
of
Leah,
born
after
Gad
and
Asher,
the
sons
of
Zilpah,
and
the
ninth
of
Jacob's
sons
(Gn
30i8
[E],
cf.
3S»i>a.
[p]).
The
name
(in
Heb.
Yiss-askar)
is
peculiar
in
form,
and
of
uncertain
signifi-cation;
but
it
is
quite
probable
that
it
has
arisen
from
a
coiruption
of
'ish-sakhar
as
Wellhausen
(Sam.
95)
sug-gests,
and
further,
that
the
latter
element
is
the
name
of
a
deity.
Ball
(SBOT,adloc.)
suggests
the
Egyptian
Mem-
phi
te
god
Sokar.
The
name
would
then
correspond
to
the
name
'ish-Gad
by
which
the
Moabites
knew
the
Gadites.
J
and
E,
however,
both
connect
it
with
the
root
sSkhar,
'to
hire':
J,
because
Leah
'hired'
Jacob
from
Rachel
with
Reuben's
mandrakes;
E,
because
she
gave
Zilpah
to
Jacob.
The
difference
shows
that
the
traditions
are
of
little
value
as
linguistic
guides.
Gn
49"-
"
also
appears
to
play
upon
the
root
sakhar
in
its
description
of
Issachar
as
'a
servant
under
task
work.'
This
would
harmonize
with
the
interpretation
'hired
man'
or
'labourer.'
It
has,
however,
little
to
commend
it.
P's
census
at
Sinai
gives
the
tribe
54,400
(Nu
l^'),
and
at
Moab
64,300
(26»);
cf.
1
Ch
7'.
For
the
clans
see
Gn
4613
and
1
Ch
7>«-.
The
original
seat
of
the
tribe
appears
to
have
been
S.
of
NaphtaU
and
S.E.
of
Zebulun,
'probably
in
the
hills
between
the
two
valleys
which
descend
from
the
Great
Plain
to
the
Jordan
(Wady
d-Bireh
and
iVoftr
Oalud)'
(Moore,
Judges,
161).
On
the
N.W.
it
touched
upon
Mt.
Tabor,
on
the
S.
upon
Mt.
Gilboa.
Eastward
it
reached
to
the
Jordan.
P's
lot
(Jos
19"-^)
assigns
to
the
tribe
sixteen
cities
and
their
villages,
scattered
throughout
the
eastern
end
of
the
rich
Plain
of
Esdraelon
and
the
Valley
of
Jezreel,
The
tribe
participated
in
the
war
against
Sisera
(Jg
6"),
and
Deborah
perhaps
belonged
to
it.
The
'with'
before
Deborah
might
be
read
'people
of;
but
the
verse
is
evidently
corrupt.
Baasha,
the
son
of
Ahijah,
who
succeeded
Nadab,
was
'of
the
house
of
Issachar';
and,
possibly,
alsoOmri,
who
gave
his
name
to
the
Northern
Kingdom.
The
refer-ences
in
the
Blessing
of
Jacob
(Gn49)
would
indicate
that
during
the
early
monarchy
Issachar
lost
both
its
martial
valour
and
its
independence.
On
the
other
hand,
in
the
Blessing
of
Moses
(Dt
33"-
")
great
commercial
pros-perity
is
indicated,
and
the
maintenance
of
a
sanctuary
to
which
'the
peoples'
fiock
to
the
sacrificial
worship.
Tola
the
judge,
the
grandson
of
Dodo,
was
a
man
of
Issachar
(Jg
10').
This
name
Dodo,
occurring
on
the
Mesha
stele
as
that
of
a
divinity,
has
led
to
the
sugges-tion
that
he
may
have
been
worshipped
in
early
times
by
the
tribe.
According
to
the
Talmud,
the
Sanhedrin
drew
from
Issachar
its
most
intellectually
prominent
members.
See
also
Tribes
op
Israel.
Jambs
A.
Craio.
ISSHIAH.—
1.
One
of
the
heads
of
the
tribe
of
Issachar
(1
Ch
7').
2.
A
Korahite
who
joined
David
at
Ziklag
(1
Ch
12=).
3.
The
son
of
Uzziel
(1
Ch
232»
242').
4.
A
Levite
(1
Ch
242').
ISSHIJAH.
—
One
of
those
who
had
married
a
foreign
wife
(Ezr
10^');
called
in
1
Es
9»2
Aseas.
ISSUE.
—
See
Medicine,
p.
600*.
ISTALCURUS
(1
Es
8").—
'Uthi
the
son
of
Istalcurus'
here
stands
for
'Uthai
and
Zabbud'
in
Ezr
8".
ITALIAN
BAND.—
See
Band.
ITALY.
—
This
word
varied
in
sense
from
time
to
time.
It
first
signified
only
the
Southern
(the
Greek)
part
of
the
peninsula;
later
it
included
all
the
country
south
of
the
Lombard
plain;
and
finally,
before
the
time
of
Christ,
it
had
come
to
bear
the
meaning
which
it
has
now.
Its
central
position
in
the
Mediterranean,
the
conformation
of
its
coast,
and
the
capabilities
of
its
soil
under
proper
cultivation,
fitted
it
to
be
the
home
and
centre
of
a
governing
race.
In
the
1st
cent.
A.D.
there
was
constant
communication
between
the
capital
Rome
and
every
part
of
the
Empire,
by
well-recognized
routes.
Among
the
routes
to
the
E.,
which
mainly
concern
the
NT
student,
was
that
from
Rome
along
the
W.
coast
of
Italy
to
Campania,
where
it
crossed
the
country
and
eventually
reached
Brundisium.
From
the
harbour
there
the
traveller
either
sailed
across
the
Adriatic
to
Dyrrhachium,
and
went
by
the
Egnatian
road
to
Thessalonica
and
beyond,
or
sailed
across
to
the
Gulf
of
Corinth,
transhipped
from
Lechaeum
to
Cenchreae
(wh.
see),
and
from
there
sailed
to
Ephesus
or
Antioch
or
Alexandria,
as
he
desired.
