W. M. Kamsav. IDALAH (n^K'!:). — A town of Zebulun, named between Shimron and Bethlehem (Jos 19"). The aite is uncertain.
IDBASH (tf^n;).— One of the sons (ace. to LXX) of Etam, 1 Ch 4». The MT is undoubtedly cor- rupt. See Genealogy.
IDDO. — 1. Wk (? -ntt • strength ') Ezr 8" ' The chief, at the place Casiphia,' who provided Ezra with Levites and Nethinim. Tlie text implies that I. was himself one of the Nethinim, but it is im- possible that the head of a Levitioal seminary should have belonged to the lowest order of ministers. Read, with Kyle, 'unto Iddo and his brethren {i.e. Levites) and the Nethinim.' I Es S'"-*' has ' Loddeus the captain who was in the place of the treasury . . . Loddeus and to his brethren and to the treasurers in that place,' con- necting the name Casiphia with kcscph ' silver' (so LXX iv apyvpltf ToS tottov). It must have been near Babylon, and can have no connexion with the Caspian Mountains or Caspian Pj'lie. 2. {'^x 'be- loved ') I Ch 27-' son of Zechariah, captain of the half tribe of Manasseh in Gilead, perh. = No. 4. 3. Ezr 1U-" (1^: Kethib RV, i: Kerd, RVm .laddai, AV .Jadau, 1 Es 9" Edos) one of those who had taken strange wives. 4. 1 K 4" ((iiy ' timely,' Ges.) father of Abinadab, who was Solomon's commis- sariat officer in Mahanaim in Gilead (see No. 2). S. (";■) 1 Ch 6^' a Gershonite Levite called Adaiali in V.-". 6. A seer [hozch) and prophet (nnbi) cited by the Chronicler as an authority for the reigns of ('() Solomon, 2 Ch G"-* (Kethib ny; Jedai, Ker6 ^iv; Jedo, LXX 'lurjK) ' the visions of I. the seer concern- ing Jeroboam the son of Nebat'; (6) Rehoboam, 2 Ch 12" (^n) ' the history of I. the seer after the manner of (or, in reckoning the) genealogies'; and of (c) Abijah, 2 Ch IS-'' (iiy) ' the miilrash of the prophet Iddo.' The first passage cited is probably the ground of the tradition ado]ited by Jos. (Ant. VIII. viii. 5) and Jerome (Qu. Heb. in 2 Ch 9-'« 12'» 15') that the prophet who de- nounces .Jeroboam in 1 K 13 was named Jadon or Jaddo. Jerome also identifies Iddo with Oded.
7. iiv Zee I' (.x'liy Zee 1', Kzr 5' 6'*) 1 Es 6' Aa<lo. Grandfather (father ace. to Ezr) of the prophet Zechariah ; possilily of tlie same family as No. 2.
8. K'l^v Neh l^"-'" (in v.'" Kethib has n'^v) one of the priestly clans that went up with Zerubbabel.
N. J. D. White.
IDOLATRY The idolatry of Israel, in ordinary
usage, is held to include two forms of aberration from true religion. The more heinous tj'pe was the worship of alien or fictitious divinities, best described as heathenism (Gdtzendienst) ; the less heinous was the worship of the God of Israel by the mediation of images (Bilderdienst). The par- ticular problems arising under these two heads being dealt with in separate articles (see Asn- TOUKTli, Baal, Calf, Ephod, etc.), the main object here must be to indicate the general drift and features of the protracted conllict between the religious ideals and the popular religious tendencies which are mirrored in the OT.
Idolatry (i.'ii,XaA«t'/ii/«), which occur» once In AV (I S 1S») u tr. of D'C^P, haa no exact Ileh. equivalent. There are, how- ever, nine or ten Ileh. wordn which .-KV, and, in the main, KV (followlnt; L.\X) rentier by * idol,* and which (five lively o.xpre»- Bion to the varied sentiments of contcnu't, loathini;, and appro- henslon excitc<l in the prophetical wnten* liy idolatry. The termB are : p^x nolhincnesa 0* ''*'^). C'C't* ohject* of terror (Jer 60W). Sx neutral e%preii»ion tor any divinity (I« .'■7'), r^U a cypher (often, «»p. In l»), C'^lV) nuuay blocka (Lv 28»), ■Y^f Q a terror (1 K 15"), ^^ or 'rfi » llgur* (2 Ch ST), VVit^
canings, with perhaps a play on sorrow (IIos 4''), of. 3iy T» a figure (Is 4518). Image in AV is used as the eipiivaient ol about an equal number of terms, of which the following altera- tions in KV may be noted : yin a sun-image (Lv ao*)), .nji; a pillar, a-!}-m untranslated. Sjp la the graven image ;Er 20*), but is sometimes used comprehensively (Is 40i»). .iprp (Ex 34IT) and TJC) (Is 4lW) denote the molten image. In NT ' image ' translates w«*» and once x'^P^^^''*-!' (He 13 ' express [UV ' ver>' '| image'). See more fully under Imaok. The common idol was an uncoutli figure of clay or wood ; the more pretentious was of pold or silver, or at lexst plated. The process of manufacture IS contemptuously described in Is 44'"-.
I. Heatheni.sm in Israel.— Not the least in- teresting chapter in the history of tliis subject is that upon which the narrative of Genesis throws little if any light, viz. the religion ot the stock from which the Hebrews sprang. The teaching of (Genesis is to the etiect that there was a primi- tive knowledge of the true God, which was handed down through Noah to the line of Shem, of which Abraham became the custodian, and which he transmitted to his posterity. It is, at the most, im[ilied in the story of the Call of Abraliani (Gii 12'), and first stated exjdicitly in Jos 24-''-, that the patriarchal religion had a background of idolatry. For the reconstruction of this primitive Semitic heathenism there is .some material avail- able. It is reasonable to suppose, in the first place, that vestiges of the older beliefs and customs survived to the later period illuminated by the OT. A second source, which has been closely examined in the same interest, especially by Wellliausen (Skizzen unrl Vorarbeiten, Heft .'{) and W. R. Smith (US-), is the type of heathen- ism which prevailed in Arabia before the rise of Islam, and which, it is as.sumed, had not widely diverged from thj»t of the common ancestor of the Semitic peoiJes. The examination of this evidence has sliaKen the older view that Semitic idolatrj' began in the worship of the heavenly bodies (so, eg., Maimonides, De Idololatri'i, who explains star-worship by an intelligible desire to lionour what God had honoured, but traces the later phase of image-service to the designs of fal.se prophets, cap. i. § 4). The suggestion of P^wald ( Gesch. Ur." i. p. 3SU), that a polytheistic system may be detected in the genealogies of On 4 and 5, where the gods and goddesses of an earlier age have been degraded to patriarcha. rank, has not met with much favour. By other writers, esp. Stade, it is held that an importnnt, if not the most im- portant, element in the early religious life of the Semites was ancestor-worship — sacrilices having been oH'ered at Hebron and Shechem to Abraham and Josetih ere they were ottered to Jahweli ; and for proof stress is laid on significant features of burial and mourning (cf. Is 65*), the loni; persist- ence of the worship of a species of household gods known as Teraphim, and the specilic designation of spirits as Elohim ( 1 S 28"). The special purpo.se of \V. R. Smith's work in this field, on the other hand, was to draw attention to the vestiges of a primitive totemism or animal-worship Inith among Arabs and Hebrews; and these he found to linger, in the case of the Hebrews, in the denominaticm of tribes and families after animals, binls, and rrpiiles; in a vigorous animal-cult, de.scribetl by Ezekiel as flourishing so recently as the eve of the Exile (EzkS'"); and in tlieilistinctionof deananil unclean beasts, where the totem of the earlier vurvivetl as the unclean animal of the later neriod {./ourn. 0/ I'ltilohigij, ix. 75 M'.). There are, however, reasons for regarding both ancestor-worship and animal- worship a-s secondary in the develojimeiit of the religions of nature ; ami others are ot opinion that the evidence rather points to a polyiliemoiiism lu the original typo of Semitic heathenism. Of thia the fundamental conception is that men are in contact with a realm of spirits which take to do