IDOLS, MEATS OFFERED TO

In the pagan world of the first century C.E., it was a common practice to offer meats to idols ceremonially. On such occasions parts of the sacrificial animal victim were placed on the idol altar, a certain portion went to the priests and the remainder went to the worshipers, who would use it for a meal or feast, either in the temple or in a private house. Financial need or desire for selfish gain often resulted in some of the flesh being turned over to the maʹkel·lon or meat market to be sold.

Many persons before becoming Christians had been accustomed to eating meats offered to idols with a feeling of reverence for the idol. (1 Cor. 8:7) In so doing these former pagans had been sharers with the demon god represented by the idol. (1 Cor. 10:20) Quite fittingly, therefore, by formal letter from Jerusalem, the governing body of the early Christian congregation, under the guidance of the holy spirit, forbade such formal, religious eating of meats offered to idols, thus safeguarding Christians from idolatry in this regard.—Acts 15:19-23, 28, 29.

Christians, like those living in pagan Corinth, were faced with a number of questions in this matter. Could they conscientiously go into an idol temple and eat meat, doing so with no thought of honoring the idol? And, would there be any objection to buying from the maʹkel·lon meats that had been ceremonially offered to idols? Finally, how should a Christian handle this matter when eating as a guest in someone else’s home?

Under inspiration Paul provided the Corinthian Christians with timely information to aid them in making the correct decisions. Although an “idol is nothing,” it would not be advisable for a Christian to go to an idol temple to eat meat, because he could thereby be giving spiritually weak observers the wrong impression. Such observers might conclude that the Christian was worshiping the idol, and could be stumbled thereby, or it could even lead such weaker ones to the point of actually eating meats sacrificed to idols in religious ceremony, in direct violation of the decree of the governing body. There was also the danger that the Christian eater would violate his own conscience and yield to idol worship.—1 Cor. 8:1-13.

Since the ceremonial offering of meats to idols produced no change in the meat, the Christian could, however, with a good conscience buy meat from a market that received some of its meat from religious temples. This meat had lost its “sacred” significance. It was just as good as any other meat, and the Christian was therefore not under obligation to make inquiry respecting its origin.

Furthermore, the Christian, upon being invited to a meal, did not have to make inquiry concerning the source of the meat, but could eat it with a good conscience. If, however, an individual present at the meal were to remark that the meat had been “offered in sacrifice,” then the Christian would refrain from eating it to avoid stumbling anyone.—1 Cor. 10:25-29.

The words of the glorified Jesus Christ to John, respecting the Christian congregations at Pergamum and Thyatira, indicate that certain ones had failed to heed the apostolic decree in not keeping themselves clean from things sacrificed to idols.—Rev. 2:12, 14, 18, 20.

IDUMEA

(Id·u·meʹa) [Gr., (land) of the Edomites].

In Maccabean and Roman times the geographical boundaries of Idumea did not include the heartland of ancient Edom E of the Arabah but embraced parts of what had formerly been Simeonite and Judean territory. As indicated by the apocryphal book of First Maccabees (4:29, 61; 5:65, JB), Idumea included the region around Hebron as far N as Beth-zur, about sixteen miles (26 kilometers) S-SW of Jerusalem. It is reported that the Idumeans suffered a crushing defeat at the hands of Judas Maccabaeus. (1 Maccabees 5:3) Later, according to Josephus, John Hyrcanus subdued all the Idumeans, allowing them to remain in the land on condition that they submit to circumcision and adhere to Jewish law. Rather than leave the country, the Idumeans complied with this condition. (Antiquities of the Jews, Book XIII, chap. IX, par. 1) Inhabitants of Idumea were among those who personally came to Jesus upon hearing of the “many things he was doing.”—Mark 3:8; see EDOM, EDOMITES; HEROD.

IEZER

(Ieʹzer), Iezerites (Ieʹzer·ites).

Iezer is a shortened form of the name Abi-ezer, the prefix “Ab” (father) being removed. He and his descendants, the Iezerites, were of the “sons of Gilead.”—Num. 26:30; see ABI-EZER No. 1; ABI-EZRITE.

IGAL

(Iʹgal) [he (God) redeems].

1. Chieftain of the tribe of Issachar sent by Moses to spy out the land of Canaan.—Num. 13:1-3, 7.

2. One of King David’s mighty men; son of Nathan of Zobah.—2 Sam. 23:8, 36.

3. A man of the tribe of Judah who descended from Governor Zerubbabel and was of the royal line of David.—1 Chron. 3:1, 19-22.

IGDALIAH

(Ig·da·liʹah) [great is Jehovah].

Father of Hanan; “a man of the true God.”—Jer. 35:3, 4.

IIM

(Iʹim) [heaps, ruins].

A city in southern Judah. (Josh. 15:21, 29) Its exact location is uncertain. However, some suggest as a possible identification Deir el-Ghawi about sixteen miles (26 kilometers) S-SW of Hebron.

IJON

(Iʹjon).

One of the places taken by the military forces of Syria’s King Ben-hadad I about 962-961 B.C.E. during the reign of Baasha. (1 Ki. 15:20, 21; 2 Chron. 16:4) Nearly two centuries later Assyrian King Tiglath-pileser III conquered Ijon and exiled its population. (2 Ki. 15:29) Geographers generally link Ijon with Tell ed-Dibbin about twenty miles (c. 32 kilometers) N of Lake Huleh (now mostly drained). But some question this identification on the claim that surface exploration of the mound has not revealed any evidence of occupation in the period referred to in Scripture. However, those favoring the commonly proposed identification attribute the absence of such evidence at the base of Tell ed-Dibbin to the well-preserved ancient walls that have prevented spillage from the mound.

IKKESH

(Ikʹkesh) [crooked, perverse].

The Tekoite whose son Ira was one of King David’s mighty men.—2 Sam. 23:8, 26; 1 Chron. 11:26, 28; 27:9.

ILAI

(Iʹlai) [elevated].

An Ahohite; a mighty man of David’s military forces, apparently called Zalmon in 2 Samuel 23:28.—1 Chron. 11:26, 29.

ILLEGITIMATE

Not according to law. The Hebrew word for an illegitimate child is mam·zerʹ, a word of uncertain etymology, possibly related to an Arabic word meaning “corrupt, foul, polluted,” pointing to the corruptness or pollution of such one’s birth.

At Deuteronomy 23:2 the Law reads: “No illegitimate son may come into the congregation of Jehovah. Even to the tenth generation none of his may come into the congregation of Jehovah.” The number ten representing completeness, the “tenth” generation would mean that such ones could never come into the congregation. The same law is stated regarding the Ammonite and the Moabite, and there the words are added, “to time indefinite,” which makes the