huk'-ster: A retailer of small wares, provisions, or the like; a peddler. "A huckster shall not be acquitted of sin" (Sirach 26:29). Neither a merchant nor a huckster is without sin.
huk'-ok (chuqqoq): A town on the border of Naphtali named with Aznoth-tabor (Josh 19:34). It is usually identified with the village of yaquq, which stands on the West of Wady el-`Amud, to the Northwest of Gennesaret, about 4 miles from the sea. This would fall on the boundary of Zebulun and Naphtali, between Tabor and Hannathon (Josh 19:14). The identification may be correct; but it seems too far from Tabor.
hu'-kok.
See HELKATH .
hul (chul): The name of one of the "sons of Aram" in the list of nations descended from Noah, but a people of uncertain identity and location (Gen 10:23; 1 Ch 1:17).ew>yaquq, which stands on the West of Wady el-`Amud, to the Northwest of Gennesaret, about 4 miles from the sea. This would fall on the boundary of Zebulun and Naphtali, between Tabor and Hannathon (Josh 19:14). The identification may be correct; but it seems too far from Tabor.
hul'-da (chuldah, "weasel"; Holda): A prophetess who lived in Jerusalem during the reign of Josiah. She was the wife of Shallum, keeper of the wardrobe, and resided in the "Mishneh" or second part or quarter of Jerusalem (location unknown). Cheyne says it should read, "She was sitting in the upper part of the gate of the Old City," i.e. in a public central place ready to receive any who wished to inquire of Yahweh. He gives no reason for such a change of text. The standing and reputation of Huldah in the city are attested by the fact that she was consulted when the Book of the Law was discovered. The king, high priest, counselors, etc., appealed to her rather than to Jeremiah, and her word was accepted by all as the word of Yahweh (2 Ki 22:14-20; 2 Ch 34:22-29).
J. J. Reeve
hu-mil-i-a'-shun (Acts 8:33; Phil 2:8).
See KENOSIS ;PERSON OF CHRIST .
hu-mil'-i-ti (~[`anawah]; tapeinophrosune):
(1) The noun occurs in the Old Testament only in Prov 15:33; 18:12; 22:4, but the adjective "humble" appears frequently as the translation of `ani, `anaw, shaphal, meaning also "poor," "afflicted"; the verb, as the translation of `anah, "to afflict," "to humble," and of kana`, "to be or become humbled"; tsana`, "to be lowly," occurs in Mic 6:8. For "humble" (Ps 9:12; 10:12) the Revised Version (British and American) has "poor"; Ps 10:17; 34:2; 69:32, "meek"; for "humbled" (Ps 35:13), "afflicted" (Isa 2:11; 10:33), "brought low"; for "He humbleth himself" (Isa 2:9) "is brought low," margin "humbleth himself"; Ps 10:10, "boweth down"; tapeinophrosune is translated "humility" (Col 2:18,23; 1 Pet 5:5); in several other places it is translated "lowliness" and "lowliness of mind"; tapeinos is translated "humble" (Jas 4:6; 1 Pet 5:5; elsewhere "lowly," etc.; 1 Pet 3:8, tapeinophron), the Revised Version (British and American) "humble-minded"; tapeinoo, "to humble," occurs frequently (Mt 18:4; 23:12, etc.); tapeinosis is "humiliation" (Acts 8:33); for "vile body" (Phil 3:21) the Revised Version (British and American) gives "body of our humiliation."
(2) (a) In the Old Testament as well as in the New Testament, humility is an essential characteristic of true piety, or of the man who is right with God. God humbles men in order to bring them to Himself (Dt 8:2,3, etc.), and it is when men humble themselves before Him that they are accepted (1 Ki 21:29; 2 Ch 7:14, etc.); to "walk humbly with thy God" completes the Divine requirements (Mic 6:8). In Ps 18:35 (2 Sam 22:36) the quality is ascribed to God Himself, "Thy gentleness (or condescension) hath made me great." Of "him that hath his seat on high" it is said, (Hebrew) "humbleth (shaphel) himself to behold the things that are in heaven and in the earth" (Ps 113:6). It is in the humble heart that "the high and lofty One, .... whose name is Holy" dwells (Isa 57:15; compare 66:2).
(b) The word tapeinophrosune is not found in classical Greek (Lightfoot); in the New Testament (with the exception of 1 Pet 5:5) it is Pauline. In Greek pre-Christian writers tapeinos is, with a few exceptions in Plato and Platonic writers, used in a bad or inferior sense--as denoting something evil or unworthy. The prominence it gained in Christian thought indicates the new conception of man in relation to God, to himself, and to his fellows, which is due to Christianity. It by no means implies slavishness or servility; nor is it inconsistent with a right estimate of oneself, one's gifts and calling of God, or with proper self-assertion when called for. But the habitual frame of mind of a child of God is that of one who feels not only that he owes all his natural gifts, etc., to God, but that he has been the object of undeserved redeeming love, and who regards himself as being not his own, but God's in Christ. He cannot exalt himself, for he knows that he has nothing of himself. The humble mind is thus at the root of all other graces and virtues. Self-exaltation spoils everything. There can be no real love without humility. "Love," said Paul, "vaunteth not itself, is not puffed up" (1 Cor 13:4). As Augustine said, humility is first, second and third in Christianity.
(c) Jesus not only strongly impressed His disciples with the need of humility, but was in Himself its supreme example. He described Himself as "meek and lowly (tapeinos) in heart" (Mt 11:29). The first of the Beatitudes was to "the poor in spirit" (Mt 5:3), and it was "the meek" who should "inherit the earth. Humility is the way to true greatness: he who should "humble himself as this little child" should be "the greatest in the kingdom of heaven"; "Whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted" (Mt 18:4; 23:12; Lk 14:11; 18:14). To the humble mind truth is revealed (Mt 11:25; Lk 10:21). Jesus set a touching example of humility in His washing His disciples' feet (Jn 13:1-17).
(d) Paul, therefore, makes an earnest appeal to Christians (Phil 2:1-11) that they should cherish and manifest the Spirit of their Lord's humility--"in lowliness of mind each counting other better than himself," and adduces the supreme example of the self-emptying (kenosis) of Christ: "Have this mind in you, which was also in Christ Jesus," etc. The rendering of heauton ekenosen (Phil 2:7 the King James Version) by "he humbled himself" has given rise to the designation of the Incarnation as "the Humiliation of Christ."
(e) There is a false humility which Paul warns against, a self-sought, "voluntary humility" (Col 2:18,23). This still exists in many forms, and has to be guarded against. It is not genuine humility when we humble ourselves with the feeling that we are greater than others, but only when we do not think of self at all. It is not alone the sense of sin that should create the humble spirit: Jesus had no sin. It belongs not merely to the creature, but even to a son in relation to God. There may be much self-satisfaction where sinfulness is confessed. We may be proud of our humility. It is necessary also always to beware of "the pride that apes humility."
W. L. Walker
humps: Appears in Isa 30:6 in the American Standard Revised Version for "bunches" in the King James Version.
hum'-ta (chumTah): An unidentified place mentioned between Aphekah and Hebron in the mountain of Judah (Josh 15:54).
hun'-dred (me'-ah; hekaton).
See NUMBER .
hun'-ger (ra`abh; limos (subs.), peinao (vb.): (1) The desire for food, a physiological sensation associated with emptiness of the stomach, and dependent on some state of the mucous membrane; (2) starvation as the effect of want of food, as Ex 16:3; Isa 49:10; (3) to feel the craving for food as Dt 8:3; when used to indicate the condition due to general scarcity of food as Jer 38:9; Ezek 34:29 it is replaced in the Revised Version (British and American) by "famine." The word is used to express the poverty which follows idleness and sloth (Prov 19:15). The absence of this condition is given as one of the characteristics of the future state of happiness (Isa 49:10; Ezek 34:29; Rev 7:16). Metaphorically the passionate striving for moral and spiritual rectitude is called hungering and thirsting after righteousness (Mt 5:6); and the satisfaction of the soul which receives Christ is described as a state in which "he shall not hunger" (Jn 6:35).
On two occasions it is said of our Lord that He hungered (Mt 21:18; Lk 4:2); 9 times the old English expression "an hungred" is used, the "an" being a prefix which indicates that the condition is being continued (Mt 12:1,3; 25:35,37,42,44; Mk 2:25; Lk 6:3 the King James Version). In Mt 4:2 the King James Version, "an hungred" has been changed to "hungered" in the Revised Version (British and American). "Hard bestead and hungry" in Isa 8:21 means bested (that is, placed) in a condition of hardship, "sore distressed," the American Standard Revised Version. The word occurs in Spenser, "Thus ill bestedd and fearful more of shame" (I, i, 24). The reference of the aggravation of the sensation of hunger when one who is starving awakes from a dream of food (Isa 29:8) is graphically illustrated by the experience of the antarctic voyager (Shackleton, Heart of the Antarctic, II, 9).
Alexander Macalister
hunt'-ing (tsayidh): The hunting of wild animals for sport, or for the defense of men and flocks, or for food, was common in Western Asia and Egypt, especially in early times. Some of the Egyptian and Assyrian kings were great hunters in the first sense, for example Amenhotep III (1411-1375 BC "a lion-hunting and bull-baiting Pharaoh," who boasted of having slain 76 bulls in the course of one expedition, and of having killed at one time or other 102 lions; and the Assyrian conqueror, Tiglath-pileser I (circa 1100 BC), who claimed 4 wild bulls, 14 elephants and 920 lions as the trophies of his skill and courage.
The Biblical prototype of these heroes of war and the chase is Nimrod, "a mighty hunter before Yahweh" (Gen 10:9), that is perhaps "a hunter who had no equal," a figure not yet clearly identifiable with any historical or mythical character in the Assyro-Bab monuments, but possibly the Gilgamesh of the great epic, who may be the hero represented on seals and reliefs as victorious over the lion (Skinner, "Gen," ICC, 208). We are reminded also of Samson's exploit at Timnah (Jdg 14:5 f), but this, like David's encounter with the lion and the bear (1 Sam 17:34 f) and Benaiah's struggle with a lion in a pit on a snowy day (2 Sam 23:20), was an occasional incident and scarcely comes under the category of hunting. There is no evidence that hunting for sport was ever practiced by the kings of Judah and Israel. Not until the time of Herod the Great, who had a hunting establishment and was a great hunter of boars, stags, and wild asses (Josephus, BJ, I, xxi, 13), mastering as many as 40 beasts in one day, do we find a ruler of Palestine indulging in this pastime.
2. Hunting in the Old Testament:
Hunting, however, for the two other purposes mentioned above was probably as frequent among the Israelites, even after they had ceased to be nomads, as among their neighbors. We know indeed of only two personal examples, both in the patriarchal period and both outside the direct line of Israelite descent: Esau (Gen 25:27 ff) and Ishmael (Gen 21:20); but there are several references and many figurative allusions to the pursuit and its methods and instruments. Hunting (inclusive of following) is mentioned in the Pentateuch in the regulation about pouring out the blood and covering it with dust (Lev 17:13); and there is a general reference in the proverb (Prov 12:27): "The slothful man roasteth not that which he took in hunting." The hunting of the lion is assumed in Ezekiel's allegory of the lioness and her two whelps (Ezek 19:1-9; compare Job 10:16); of the antelope or oryx (Dt 14:5; Isa 51:20); of the roe (Prov 6:5); of the partridge in the mountains (1 Sam 26:20), and of birds in general in many passages. Hunting is probably implied in the statement about the provision of harts, gazelles and roebucks for Solomon's kitchen (1 Ki 4:23), and to some extent in the reference to the den of lions in Babylon (Dan 6:7 ff).
The weapons most frequently employed by hunters seem to have been bows and arrows. Isaac (Gen 27:3) commands Esau to take his bow and quiver and procure him venison or game (compare also Isa 7:24; Job 41:28). This method is amply illustrated by the monuments. Ashur-nazir-pal lII (885-860 BC) and Darius (circa 500 BC), for example, are depicted shooting at lions from the chariot. Use was also made of the sword, the spear, the dart or javelin, the sling and the club (Job 41:26,28 f, where the application of these weapons to hunting is implied). The larger animals were sometimes caught in a pit. The classical reference is in Ezekiel's allegory, "He was taken in their pit" (shachath, Ezek 19:4,8; compare also Isa 24:17 f; Jer 48:43 f; Ps 35:7, etc.). The details of this mode of capture as practiced at the present day, and probably in ancient times, are described by Tristram in his Natural History of the Bible (118 f). A more elaborate method is described by Maspero in Lectures historiques (285). To make the pit-capture more effective, nets were also employed: "They spread their net over him" (Ezek 19:8; compare Ps 35:7). When caught, the lion was sometimes placed in a large wooden cage (Ezek 19:9, cughar, the Assyrian shigaru; for the word and the thing compare SBOT , "Ezk," English, 132; Heb, 71). The lion (or any other large animal) was led about by a ring or hook (chach) inserted in the jaws or nose (2 Ki 19:28 = Isa 37:29; Ezek 19:4,9; 29:4; 38:4). From wild animals the brutal Assyrians transferred the custom to their human captives, as the Israelites were well aware (2 Ch 33:11 the Revised Version margin, Hebrew choach; for monumental illustrations compare SBOT , "Ezk," English, 132 f). Nets were also used for other animals such as the oryx or antelope (Isa 51:20). The Egyptian and Assyrian monuments show that dogs were employed in hunting in the ancient East, and it is not improbable that they were put to this service by the Hebrews also, but there is no clear Biblical evidence, as "greyhound" in Prov 30:31 is a questionable rendering. Josephus indeed (Ant., IV, viii, 9) mentions the hunting dog in a law ascribed to Moses, but the value of the allusion is uncertain.
The hunting of birds or fowling is so often referred or alluded to that it must have been very widely practiced (compare Ps 91:3; 124:7; Prov 1:17; 6:5; Eccl 9:12; Am 3:5, etc.). The only bird specifically mentioned is the partridge, said to be hunted on the mountains (1 Sam 26:20). The method of hunting is supposed by Tristram (N H B, 225) to be that still prevalent--continual pursuit until the creature is struck down by sticks thrown along the ground--but the interpretation is uncertain. Birds were generally caught by snares or traps. Two passages are peculiarly instructive on this point: Job 18:8-10, where six words are used for such contrivances, represented respectively by "net," "toils," "gin," "snare," "noose," "trap "; and Am 3:5, which is important enough to be cited in full: "Can a bird fall in a snare upon the earth, where no gin is set for him? shall a snare spring up from the ground, and have taken nothing at all?" The word for "snare" in this passage (pach) probably describes a net laid on the ground, perhaps a circular net like the Egyptian bird-trap represented in the Cambridge Bible, "Amos," 157. The word for "gin," usually ira in the Revised Version (British and American) "snare" (moqesh, literally, "fowling instrument") is supposed to refer either to the bait (ibid., 158) or to the catch connected with it which causes the net to collapse (Siegfried). For a full account of Egyptian modes of following which probably illustrate ancient Palestinian methods, compare Wilkinson, Popular Account,II , 178-83. The two words (moqesh and pach) mentioned above are used figuratively in many Old Testament passages, the former repeatedly of the deadly influence of Canaanitish idolatry on Israel, as in Ex 23:33, "For if thou serve their gods, it will surely be a snare unto thee" (compare Ex 34:12; Dt 7:16; Josh 23:13). The use of the hawk in fowling, which is at- tested for Northern Syria by a bas-relief found in 1908 at Sakje-Geuzi, is not mentioned in the Old Testament, but there may perhaps be an allusion in Apocrypha (Baruch 3:17, "they that had their pastime with the fowls of the air"). A reference to the use of decoys has been found in Jer 5:27, "a cage .... full of birds," but that is a doubtful interpretation, and in the Greek of Sirach 11:30, "As a decoy partridge in a cage, so is the heart of a proud man," but the Hebrew text of the latter is less explicit.
See FOWLER .
5. Allusions in the New Testament:
The New Testament has a few figurative allusions to hunting. The words for "catch" in Mk 12:13 and Lk 11:54 (agreuo and thereuo) mean literally, "hunt." The verb "ensnare" (pagideuo) occurs in the Gospels (Mt 22:15), and the noun "snare" (pagis) is met with in 5 passages (Lk 21:34; Rom 11:9; 1 Tim 3:7; 6:9; 2 Tim 2:26). Another word for "snare" (brochos), which means literally, "noose" (Revised Version margin), is used in 1 Cor 7:35. The words for "things that cause stumbling" and "stumble" (skandalon and skandalizo) may possibly conceal in some passages an allusion to a hunter's trap or snare. Skandalon is closely allied to skandalethron, "the stick in a trap on which the bait is placed," and is used in Septuagint for moqesh. The abundant use of imagery taken from hunting in the Bible is remarkable, in view of the comparative rarity of literal references.
LITERATURE.
In addition to the works cited in the course of the article, the article "Hunting" in DB2, HDB large and small, EB, Jewish Encyclopedia;and "Jagd" in German Bible Diets. of Guthe, Riehm2, and Wiener, and in RE3.
William Taylor Smith
hu'-fam (chupham, "coast-inhabitant"): One of Benjamin's sons and head of the Huphamite family (Nu 26:39).
See HUPPIM .
hup'-a (chuppah, "protection"): The priest in charge of the 13th course as prescribed under David (1 Ch 24:13).
hup'-im (chuppim, "coast-people"): Probably a variant form of HUPHAM (which see). From the only mention made of him (Gen 46:21; 1 Ch 7:12,15), his direct descent is difficult to establish.
hur (chur):
(1) A prominent official in Israel. With Aaron he held up Moses' hands during the battle against the Amalekites (Ex 17:10,12) and assisted him as judicial head of the people during Moses' stay in the mount (Ex 24:14).
(2) Grandfather of Bezalel, the head artificer in the construction of the Tabernacle (Ex 31:2; 35:30; 38:22; 2 Ch 1:5). He is here assigned to the tribe of Judah, and in 1 Ch is connected with the same by descent through Caleb (2:19,20,50; 4:1,4). Josephus (Ant., III, ii, 4; vi, 1) makes him identical with (1) and the husband of Miriam.
(3) One of the five kings of Midian slain along with Balaam when Israel avenged the "matter of Peor" upon this people (Nu 31:8; compare 31:1,2,16). In Josh 13:21 these kings are spoken of as "chiefs (nesi'im) of Midian" and "princes (necikhim) of Sihon," king of the Amorites.
(4) According to 1 Ki 4:8 the King James Version, the father of one of Solomon's twelve officers who provided food for the king's household, and whose district was the hill country of Ephraim. Here the Revised Version (British and American) has "Ben-hur," taking the Hebrew ben, "son of," as part of the proper name; and the same is true in reference to the names of four others of these officers (compare 1 Ki 4:9,10,11,13).
(5) Father of Rephaiah, who was one of the builders of the wall under Nehemiah, and ruler of half the district of Jerusalem (Neh 3:9).
Benjamin Reno Downer
hu'-ri, hu'-ra-i, hu-ra'-i (churay, "linen-weaver"): One of David's "mighty men" mentioned in 1 Ch 11:32 as of the brooks of Gaash, i.e. from Mt. Gash. In the parallel 2 Sam 23:30, the orthography is Hiddai.
hu'-ram (churam, "noble-born"):
(1) Grandson of Benjamin (1 Ch 8:5).
(2) King of Tyre in alliance with David and Solomon. So named in 2 Ch 2:3,11,12; 8:2; 9:10,21, but elsewhere written HIRAM (which see).
(3) The Tyrian artisan who is so named in 2 Ch 2:13; 4:11,16, but elsewhere called "Hiram."
hu'-ri (churi, "linen weaver"): One of the immediate descendants of Gad, and father of Abihail, a chief man of his family (1 Ch 5:14).
hurt: The term (noun and verb) represents a large number of Hebrew words, of which the chief are ra` (verb ra`a`), "evil" (Gen 26:29; 1 Sam 24:9; Ps 35:4, etc.), and shebher or shebher (from shabhar), "a fracture" or "breaking" (Jer 6:14; 8:11,21; 10:19; compare Ex 22:10,14). In Greek a principal verb is adikeo, "to do injustice" (Lk 10:19; Rev 2:11; 6:6, etc.); once the word "hurt" is used in the King James Version (Acts 27:10, story of Paul's shipwreck) for hubris, "injury" (thus the Revised Version (British and American)). In the Revised Version (British and American) "hurt" sometimes takes the place of other words in the King James Version, as "sick" (Prov 23:35), "breach" (Isa 30:26), "bruise" (Jer 30:12; Nah 3:19); sometimes, on the other hand, the word in the King James Version is exchanged in the Revised Version (British and American) for "evil" (Josh 24:20), "harm" (Acts 18:10), or, as above, "injury" (Acts 27:10). These references sufficiently show the meaning of the word--harm, bruise, breaking, etc. In Jeremiah (ut supra) the word is used figuratively for moral disease or corruption.
James Orr
huz'-band ('ish; aner): In the Hebrew household the husband and father was the chief personage of an institution which was regarded as more than a social organism, inasmuch as the family in primitive Semitic society had a distinctively religious character and significance. It was through it that the cult of the household and tribal deities was practiced and perpetuated. The house-father, by virtue of being the family head, was priest of the household, and as such, responsible for the religious life of the family and the maintenance of the family altar. As priest he offered sacrifices to the family gods, as at first, before the centralization of worship, he did to Yahweh as the tribal or national Deity. We see this reflected in the stories of Abraham, Isaac and Jacob, and in the Book of Job. This goes far to explain such records as we have in Gen 31:53; 32:9, and the exceptional reverence that was paid the paternal sepulchers (1 Sam 20:6). Abraham was regarded as being the father of a nation. It was customary, it would seem, to assign a "father" to every known tribe and nation (Gen 10). So the family came to play an important and constructive part in Hebrew thought and life, forming the base upon which the social structure was built, merging gradually into the wider organism of the clan or tribe, and vitally affecting at last the political and religious life of the nation itself.
The husband from the first had supreme authority over his wife, or wives, and children. In his own domain his rule was well-nigh absolute. The wife, or wives, looked up to him as their lord (Gen 18:12). He was chief (compare Arabic sheik), and to dishonor him was a crime to be punished by death (Ex 21:15,17). He was permitted to divorce his wife with little reason, and divorces were all too common (Dt 22:13,19,28,29; Isa 50:1; Jer 3:8; 5:8; Mal 2:16, etc.). The wife seems to have had no redress if wronged by him. Absolute faithfulness, though required of the wife, was apparently not expected or exacted of the husband, so long as he did not violate the rights of another husband. In general among Eastern people women were lightly esteemed, as in the Japhetic nations they came to be. Plato counted a state "disorganized" "where slaves are disobedient to their masters, and wives are on equality with their husbands." "Is there a human being," asks Socrates, "with whom you talk less than with your wife?" But from the first, among the Hebrews the ideal husband trained his household in the way they should go religiously, as well as instructed them in the traditions of the family, the tribe, and the nation (Gen 18:19; Ex 12:26; 13:8; Dt 6:7, etc.). It was due to this, in part at least, that, in spite of the discords and evils incident to polygamy, the Hebrew household was nursery of virtue and piety to an unusual degree, and became a genuine anticipation of the ideal realized later in the Christian home (1 Cor 7:2 ff; Eph 5:25; 1 Pet 3:7).
Used figuratively of the relation (1) between Yahweh and His people (Isa 54:5; Jer 3:14; Hos 2:19 f); (2) between Christ and His church (Mt 9:15; 2 Cor 11:2; Eph 5:25; Rev 19:7; 21:2).
George B. Eager
(yabham, "brother-in-law"; epigambreuo; Late Latin levir): He was required (Dt 25:5-10; Mt 22:24) "to perform the duty of a husband's brother" (yibbemah); that is, if his brother, living with him on the paternal estate, died without male issue, he should take the widow to wife, and "raise up seed unto his brother," the firstborn of the new marriage inheriting the deceased brother's estate. Refusal of the duty was possible, but entailed public ceremonial disgrace and lasting reproach. This provision for a specific case modified the general law which forbade the marriage of a sister-in-law (Lev 18:16,18). It was a patriarchal custom (Gen 38; Judah and Tamar), and is alluded to in Ruth 1:11-13. A related custom is found in Ruth 4:1, Boaz playing; however, the part, not of levir ("brother-in-law"), but of go`el ("redeemer"). It was at least theoretically in force in our Lord's time (Mt 22:23-28; the question of the Sadducees concerning the resurrection). For the origin and object of this custom see FAMILY ;MARRIAGE .
Philip Wendell Crannell
huz'-band-man, huz'-band-ri: Husbandman, originally a "householder" or "master of the house," is now limited in its meaning to "farmer" or "tiller of the soil." In this sense it is the correct translation of the various Biblical words: ish 'adahamah, literally, "man of the soil" (Gen 9:20); 'ikkar, literally, "digger," "a farmer" (2 Ch 26:10; Jer 31:24; 51:23; Am 5:16; Joel 1:11); gubh, "to dig" (2 Ki 25:12); yaghabh, "to dig" (Jer 52:16); georgos, "cultivator" (Mt 21:33 ff; Jn 15:1; Jas 5:7).
See AGRICULTURE .
It is a common practice in Palestine and Syria today for a rich man to own lands in many different parts of the country. He sets farmers over these different tracts who, with the helpers, do the plowing, planting, reaping, etc.; or he lets out his lands to farmers who pay him an annual rental or return to him a certain percentage of the crop. Much of the plain of Esdraelon, for example, was until recently owned by Beirut proprietors and farmed in this way. The writer while riding on the plain near ancient Dan, was surprised to overtake an acquaintance from Beirut (3 days' journey away), who had just dismounted at one of his farms to inspect it and to receive the annual account of his farmer. The pride with which the husbandman pointed out the abundant harvest will not be forgotten. All the difficulties of the owner with his husbandmen described by Jesus are often repeated today.
Figurative: Jesus said "I am the true vine, and my father is the husbandman" (Jn 15:1). He sows, cultivates, prunes and expects fruits from His church. In the parable of the Householder (Mt 21:33 ff), the wicked husbandmen were the Jews. The church is referred to as "God's husbandry" in 1 Cor 3:9 (m "tilled land").
James A. Patch
hu'-sha (chushah, "haste"): Mentioned in 1 Ch 4:4 as probably an individual, a Judahite, or a family name; but may possibly be a place.
hut'-shi, hus'-sha-i (chushay, Chousei; Josephus, Chousi): An Archite, native of Archi or Erech(?), West of Bethel on the northern border of Benjamin and southern border of Joseph (Josh 16:2). Hushai was one of David's most faithful and wise counselors. When David was fleeing from Jerusalem and Absalom, Hushai met him, having his coat rent and earth on his head. The king persuaded him to return to Jerusalem, feign submission to Absalom, and try to defeat the counsel of Ahithophel (2 Sam 15:32 f). Whatever Absalom decided on, Hushai was to send word to David through two young men, sons of the priests Zadok and Abiathar (2 Sam 15:34-36). Hushai obeyed, and succeeded in persuading Absalom to adopt his counsel rather than that of Ahithophel (2 Sam 16:16-17:14). He sent word to David of the nature of Ahithophel's counsel, and the king made good his escape that night across the Jordan. The result was the suicide of Ahithophel and the ultimate defeat and death of Absalom.
J. J. Reeve
hu'-sham (chusham, Gen 36:34; chusham, 1 Ch 1:45-46, "alert"): According to the former reference, Husham was one of the kings of Edom, and according to the latter he was "of the land of the Temanites" and (1 Ch 1:35 f) descended from Esau.
hu'-shath-it, (chushathi, "a dweller in Hushah"?): The patronymic given in two forms, but probably of the same man, Sibbeccai, one of David's thirty heroes (2 Sam 21:18; 1 Ch 11:29; 20:4; 27:11), or Mebunnai as named in the parallel passage (2 Sam 23:27).
hu'-shim (chusim, "hasters''):
(1) Family name of the children of Dan (Gen 46:23), but of form "Shuham" in Nu 26:42.
(2) The sons of Aher of the lineage of Benjamin (1 Ch 7:12).
(3) One of the wives of Shaharaim, of the family of Benjamin (1 Ch 8:8,11).
hush'-shath-it (chushshathi). Same as HUSHATHITE (which see), except in reduplicated form (1 Ch 27:11; compare 11:29, Hebrew pronunciation).
husks (keratia, i.e. "little horns," Lk 15:16): These are the pods of the carob tree (Revised Version, margin), also called the locust tree (Ceratonia siliqua). This tree flourishes all over Palestine, especially on the western mountain slopes toward the sea; by the Arabs it is called kharrub. It is dioecious, has dense, dark, evergreen foliage, glossy leaves and long, curved pods, like small horns (hence, the name). These pods which are from 4 to 9 inches in length, have a leathery case containing a pulpy substance in which the beans are imbedded; this pulp is of a pleasant, sweetish flavor and has a characteristic odor, and is much loved by children. The pods are sold in the markets, both as cattle food and for the poor, who extract by boiling them a sweetish substance like molasses. The tradition that the "locusts" of Mt 3:4; Mk 1:6 were carob pods is preserved in the name given to them, "St. John's bread," but it has little to be said for it.
E. W. G. Masterman
huz (Gen 22:21 the King James Version).
See UZ .
huz'-ab (hutstsabh, only in Nah 2:7 the King James Version and the Revised Version margin): Its meaning is doubtful. According to Gesenius, it is a verb, Hoph. of tsabhabh, "flow," hence, to be rendered with preceding verse, "The palace is dissolved and made to flow down." Wordsworth made it Pual of natsabh, "fix": "The palace is dissolved, though established." Septuagint renders with the next word, he hupostasis apokaluphthe, "The foundation (or treasure) is uncovered." the King James Version, the Revised Version margin and the American Standard Revised Version text make it Hoph. of natsabh, "fix," hence, "It is decreed." Perhaps more probably, with the King James Version and the Revised Version (British and American) text and the American Revised Version margin, it is a name, or noun with the article (or the corruption of such a word), referring either to the Assyrian queen, or personifying Nineveh. No such queen is now known, but Assyriology may throw light. The "name" interpretation accords best with the general trend of the passage, which describes the discomfiture of a royal personage. BDB calls it "perhaps textual error." The Massoretic vocalization may be at fault.
Philip Wendell Crannell