HYPOCRITE

psalm. Luke's Gospel contains several hymns, but does not mention their use by the disciples. They are the Magniftcat (Lk !<»"), the Benedictus (1"-"), the Gloria in Excelsis (2"), and the Nunc Dimittis (229-32). Whether these were Jewish or Jewish-Chris-tian in origin is disputed. The free introduction of hymns of praise in the Apocalypse, in description of the worship of the new Jerusalem, points to their use by the early Church. The poetical and liturgical character of some other NT passages is asserted with more or less reason by different scholars (e.g. Eph 5", 1 Ti 1" 3" 6i», 2 Ti 418). See Hastings' DCG, art. 'Hymn.'

Owen H. Gates.

HYPOCRITE.— This word occurs in the NT only in the Synoptic Gospels; but 'hypocrisy' is used in the Epistles (Gal 2", 1 Ti 42, 1 P 2'), and the verb 'to play the hypocrite' in Lk 202" (tr. 'feigned'). The hypocrisy of the Gospels is the 'appearing before men what one ought to be, but is not, before God." At times it is a deliberately played part (e.g. Mt 62- «• " 22" etc.), at others it is a deception of which the actor himself is unconscious (e.g. Mk 7", Lk 6'^ 12™ etc.). Thus, accord-ing to Christ, all who play the part of religion, whether consciously or unconsciously, without being religious, are hypocrites; and so fall under His sternest denunciation (Mt 23). This meaning of the word has led some to give it the wider interpretation of ' godlessness ' in some passages (e.g. Mt 24"; cf. Lk 12*°); but as there may

ICONIUM

always be seen In the word the idea of a religious cloak over the godlessness, the ordinary sense should stand.

In the AV of OT (e.g. Job 8", Is 9") 'hypocrite' is a mistranslation of the Heb. word chS/nSph. It passed into the AV from the Latin, which followed the Greek Versions. In RV it is rendered 'godless,' 'profane.' Chakles T. p. Ghiebson.

HTROANUS.— 1. The son of Tobias, who had money deposited at Jerus., in the Temple treasury, at the time of the visit of HeliodOrus (2 Mac 3"). The name seems to be a local appellative. Its use among the Jews is perhaps to be explained from the fact that Artaxerxes Ochus transported a number of Jews to Hyrcauia. 2. See Maccabees, § 6.

HYSSOP is mentioned several times in the Bible. It was used for sprinkling blood (Ex I222), and in the ritual of the cleansing of lepers (Lv 14*, Nu 19') ; it was an insig-nificant plant growing out of the wall (1 K i'^); it could afford a branch strong enough to support a wet sponge (Jn 19"). It is possible that all these references are not to a single species. Among many suggested plants the most probable is either a species of marjoram, e.g., Origanum maru, or the common caper-plant (Capparis spinosa), which may be seen growing out of crevices in walls all over Palestine. See Caper-berry. E. W. G. Mastebman.

lADINUS (1 Es 9<=) =Jamin of Neh 8'.

IBHAR. — One of David's sons, born at Jerusalem (2 S 5", 1 Ch 3« 14>).

IBLEA3I. — A town belonging to West Manasseh (Jos 17", Jg 1"). It is mentioned also in 2 K 9" in connexion with the death of king Ahaziah, who fled by the way of Beth-haggan and ' the ascent of Gur, which is by Ibleam.' The Biblical data seem to be well satisfied by the modern ruin BeV ame, some 13 miles E. of N. of Samaria, more than half-way to Jezreel.

In 2 K IS'" (AV and RV) 'before the people' should certainly be emended to ' la Ibleam.' Gath-rimmon of Joa 212'' is a scribal error for Ibleam. It is the same place that is called Bileam in 1 Ch 6'°.

IBNEIAH.— A Benjamlte (1 Ch 9«).

IBNUAH.— A Benjamite (1 Ch 9').

IBRI.— A Merarite Levite (1 Ch 24").

IBSASI. — A descendant of Issachar (1 Ch T).

IBZAN. — One of the minor judges, following Jeph-thah (Jg 128-1"). He came from Bethlehem, probably the Bethlehem in Zebulun (Jos 19"), 7 miles N.W. of Nazareth. He had 30 sons and 30 daughters — an evidence of his social importance — and arranged their marriages. He judged Israel 7 years, and was buried at Bethlehem. According to Jewish tradition, Ibzan was the same as Boaz.

ICHABOD.— Son of Phinehas and grandson of EU. The name means 'inglorious,' but probably should be 'Jahweh is glory,' from an original Jochebed. If this guess be well founded, then the turn given to the story in 1 S 42' is due to a desire to mould It on the story of the birth of Benjamin in Gn 35". W. F. Cobb.

ICONIUm, now called Konia, is an ancient city of continuous importance from early times to the present day. Situated at the western edge of the vast central plain of Asia Minor, and well watered, it has always been a busy place. It is surrounded by beautiful orchards.

which cover the meanness of its modern buildings. About the beginning of the Christian era it was on the border of the two ethnic districts, Lycaonia and Phrygia. It was in reality the easternmost city of Phrygia, and the inhabitants considered themselves Phrygians, but ancient writers commonly speak of it as a city of Lycaonia (wh. see), the fate of which it generally shared. In the 3rd cent. B.C. it was ruled by the Seleucids, and about B.C. 164, probably, it passed under the power of the Galatae (Asiatic Celts). It was the property of the Pontic kings from about 130, was set free during the Mithridatic wars, and in B.C. 39 was given by Mark Antony to Polemon, king of Cilicia Tracheia. In b.c. 36 Antony gave it to Amyntas, who was at that time made king of Galatia (wh. see). On his death in B.C. 25 the whole of his kingdom became the Roman province of Galatia. Iconium could thus be spoken of as Lycaonian, Phrygian, or Galatie, according to the speaker's point of view. In the time of the Emperor Claudius, it, along with Derbe, received the honorary prefix Claudio-, becoming Claudiconium (compare our Royal Burghs), but it was not till Hadrian's time (a.d. 117-138) that it became a Roman colony (wh. see) . Its after history may be omitted. It was eighteen miles distant from Lystra, and a direct route passed between them.

The gospel was brought to Iconium by Paul and Barnabas, who visited it twice on the first missionary journey (Ac 13" I421). The presence of Jews there is confirmed by the evidence of inscriptions. According to the view now generally accepted by English-speaking scholars, it is comprehended in the ' Phrygo-Galatic region' of Ac 16« and the 'Galatie region and Phrygia' of Ac 182». It was thus visited four times in all by St. Paul, who addressed it among other cities in his Epistle to the Galatians. During the absence of Paul it had been visited by Judaizers, who pretended that Paul was a mere messenger of the earlier Apostles, and contended that the Jewish ceremonial law was binding on the Christian converts. Paul's Epistle appears to have been

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