HURAI

6. The father of Rephaiah, who was a ruler of half of Jerusalem, and who helped to repair the walls (Neh 3'). LXX omits the name Hur. A. H. M'Neile.

HURAI.— See Hiddai.

HURAM.— 1. A Benjamite (1 Ch 80. 2. 3. See Hiram, 1 and 2.

HURL— A Gadite (1 Ch 5").

HUSBAND.— See Family.

HUSBANDMAN, HUSBANDRY.— In EV the former is, in most cases, synonymous with 'a tiller of the ground,' which RV has substituted for it in Zee IS"— in modern English, a farmer. The first farmer men-tioned in OT, therefore, is not Noah the ' husbandman ' (Gn 9»), but Cain the 'tiUer of the ground' (4^). In jn IS', however, the former has the more limited sense of vinedresser: 'I am the true vine and my Father is the vinedresser' (AV and RV 'husbandman'). So, too, in the parable of the Vineyard (Mt 21"™-).

'Husbandry,' in the same way, is tillage, farming. Thus of king Uzziah it is said that ' he loved husbandry ' (lit. 'the land' in the modern sense, 2 Ch 26"'), that is, as the context shows, he loved and fostered agricul-ture, including viticulture. In 1 Co 3' 'husbandry' is used by meton3rmy of the land tilled (cf. RVm): 'ye are God's field' (Weymouth, TAe NT in Modern Speech). A. R. S. Kennedy.

HUSHAH. — Son of Ezer, the son of Hur (see Hun, 2), and therefore of the tribe of Judah (1 Ch 4').

HUSHAI.— An Archite (2 S 15« 17«- »), i.e. a native of 'the border of the Archltes' (Jos 16') to the W. of Bethel. He is further described as ' the friend of David ' (15"), while at 2 S 16" the two titles are united. At the rebellion of Absalom he was induced by David to act as if he favoured the cause of the king's son. By so doing he was enabled both to defeat the plans of Abitbo-phel and to keep David informed (by means of Ahimaaz and Jonathan, the sons of Zadok and Abiathar the priests) of the progress of events in Jerusalem (2 S 16"-1723). He is probably to be identified with the father of Baana, one of Solomon's twelve commissariat officers (1 K 4W).

HUSHAM.— A king of Edom (Gn 36"- » =1 Ch 1«- ").

HUSHATHITE (prob. =au inhabitant of Hushah).— This description is applied to Sibbecai, one of David's thirty heroes (2 S 21'«=1 Ch 20«, 2 S 23" = 1 Ch ll's 27").

HUSHIM. — 1. The eponym of a Danite family (Gn 462»); called in Nu 26« Shuham. In 1 Ch 712 Hushim seems to be a Benjamite, but it is possible that for 'sons of Aher' we should read 'sons of another,' i.e. Dan. 2. The wife of Shaharaim the Benjamite (1 Ch 88- ").

HUSKS (keratia, Lk 15") are almost certainly the pods of the carob tree {Ceratonia silicpia), commonly called the locust tree. This common Palestine tree is distinguished by its beautiful dark glossy foliage. The long pods, which ripen from May to August accord-ing to the altitude, are even to-day used as food by the poor; a confection is made from them. But they are used chiefly for cattle. The name 'St. John's bread' is given to these pods, from a tradition that these, and not locusts, composed the food of St. John the Baptist, but see Food, 18. E. W. G. Masteeman.

HUZZAB. — A word occurring in Nah 2'. Gesenius derived it from a verb tsdbhabh, and read ' the palace is dissolved and made to flow dovm.' Many recent author-ities regard it as from natsabh, and tr. 'it is decreed.* But Wellhausen and others have considered it a proper name — referring to the Assyrian queen, or to the city of Nineveh personified. W. M. Nesbit.

HYACINTH.— Rev 9" RV; AV 'jacinth.' See

Jewels and Pkecious Stones.

HYMN

HYiENA (zffi6«ffi', Jer 12» [but see art. Speckled Bird]. Zeboim [1 S 13'!] probably means '[Valley of] Hysenas'). — The hyaena (Arab, daba' ) is a very common Palestine animal, concerning which the iellahln have countless tales. It is both hated and dreaded; it consumes dead bodies, and will even dig up corpses in the cemeteries; the writer has known such rifling of graves to occur on the Mount of Olives. It is nocturnal in its habits; in the day-time it hides in solitary caves, to which the felkiMn often follow it and attack it by various curious devices. In the gathering dusk and at night the hungry hyaena frequently becomes very bold, and will follow with relentless persistence a solitary pedestrian, who, if he cannot reach safety, will surely be killed. In spite of its habits it is eaten at times by the Bedouin. E. W. G. Masterman.

HYDASFES.— A river mentioned in Jth 1» as on the Medo-Babylonian frontier. The name is probably the result of a confusion with the well-known Hydaspes in India (now the Jalam). In view of the mythical char-acter of the Book of Judith, speculation as to the identity of this river is likely to remain fruitless. However, there may be a suggestion in the fact that the Syr. version reads Ulai (wh. see). W. M. Nesbit.

HYia:EN.fiiUS. — A heretical Christian associated vrith Alexander in 1 Ti l'"-, and with Philetus in 2 Ti 2"'-, though some have considered that two different persons are meant. These false teachers 'made shipwreck con-cerning the faith'; their heresy consisted in denying the bodily resurrection, saying that the resurrection was already past — apparently an early form of Gnosticism which, starting with the idea of matter being evil, made the body an unessential part of our nature, to be dis-carded as soon as possible. In the former passage St. Paul says that he ' delivered ' the offenders ' unto Satan, Ihat they might be taught not to blaspheme '; he uses a similar phrase of the Incestuous Corinthian (1 Co 5'), there also expressing the purpose of the punishment, — the salvation of the man's spirit. The phrase may mean simple ex-communication with renunciation of all fellowship, or may include a miraculous infliction of disease, or even of death. Ramsay suggests that it is a Christian adapta-tion of a pagan idea, when a person wronged by another, but unable to retaliate, consigned the offender to the gods and left punishment to be inflicted by Divine power.

A. J. Maclean.

HYUN (in NT; for OT, see Music, Poetry, Psalms). — The Greek word signified specifically a poem in praise of a god or hero, but it is used, less exactly, also for a religious poem, even one of petition. The use of hymns in the early Christian Church was to be anticipated from the very nature of worship, and from the close connexion between the worship of the disciples and that of the Jews of that and earlier centuries. It is proved by the numerous incidental references in the NT (cf. Ac 16^, 1 Co 142', Eph 5", Ja 6", and the passages cited below), and by the famous letter of Pliny to Trajan describing the customs of the Christians. We lack, however, any collection of hymns comparable to the Psahns of the OT. Doubtless the Psalms were largely used, as at the Pass-over feast when the Lord's Supper was instituted (Mt 26'°); but in addition new songs would be written to express the intense emotions of the disciples, and even their spontaneous utterances in the gatherings of early Christians would almost inevitably take a rhythmical form, modelled more or less closely upon the Psalms. In some localities, perhaps, Greek hymns served as the models. St. Paul insists (1 Co 14">, Col 3«) that the singing be with the spirit and the understanding, an intelligent expression of real religious feeling. These passages specify 'psalms, hymns, and spiritual songs.' While at first it seems as if three classes of composition are here distinguished, either as to source or character, it is probably not the case, especially as in Mt 26'", Mk 14*' the verb 'to hymn' is used of singing a

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