HUMILITY

HUR

Josiah sought, by a deputation of his chief ministers, on the alarming discovery of 'the book of the law' in the Temple, in 621 B.C. (2 K 223-2» =2 Ch Zl'-'^). Her response was threatening for the nation, in the strain of Jeremiah, while promising exemption to the pious king. Huldah ranks with Deborah and Hannah among the rare women-prophets of the OT.

G. G. FiNDLAT.

HUMILITY.— Trench defines ' humility ' as the esteem-ing of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves. AUord, ElUcott, Salmond, Vincent, and many others agree. It is an Inadequate and faulty definition. A man may be small and may realize his smallness, and yet be far from being humble. His. spirit may be full of envy instead of humility. He may be depressed in spirit because he sees his own meanness, and general worthlessness, and yet he may be as rebellious against his lot or his constitutional proclivities as he is clearly cognizant of them. Low-mindedness is not lowly-mindedness. The exhortation of Ph 2' does not mean that every man ought to think that everybody else is better than himself in moral character, or in outward conduct, or in natural or inherited powers. That would be impossible in some cases and untruthful in many others. It is not an exhortation to either an impossi-bility or an untruthfulness. A better definition of the Christian grace of humility is found in the union of highest self-respect with uttermost abandon of sacrifice in service. A man who knows his own superior worth and yet is willing to serve his inferiors in Christian love is a humble man. The classic example in the NT is Jn 13'-". The Lord, knowing that the Father had given all things into His hands, and that He came forth from God and would go again unto God, knowing His incomparable superiority to every one in that company, was yet so meek and lowly in heart, so humble in spirit and ready for service, that He girded Himself with a towel and washed the disciples' feet. The consciousness of His own transcendent worth was in no respect incon-sistent with His humility. Genuine humility leads the strong to serve the weak. It never underestimates its own worth, but in utter unselfishness it is ready to sacrifice its own claims at any moment for the general good. Genuine humility loses all its self-conceit but never loses its self-respect. It is consistent with the highest dignity of character and life. Hence we may rightly call the Incarnation the Humiliation of Christ. He stood at the head of the heavenly hierarchies. He was equal with God. There was no dignity in the universe Uke unto His. Yet He humbled Himself to become a man. He made Himself of no reputation. He came not to be ministered unto, but to minister. He was the servant of all. There was no humility in the universe like unto His. He never forgot His dignity. When Pilate asked Him if He were a king. He answered that He was. He stood in kingly majesty before the mob, in kingly serenity before the magistrates; He hung as King upon the cross. Yet He never forgot His humility. Being found in fashion as a man. He humbled Himself, and became obedient unto death, even the death of the cross. St. Paul exhorts, 'Let this mind be in you which was also in Christ Jesus' (Ph 2'-"). God giveth grace to all who are thus humble (Ja 4«).

When Augustine was asked, 'What is the firat article in the Christian religion? ' he answered, ' Humility.' And they said, 'What is the second?' and he said, 'Humility.' And they said, ' What is the third? ' and he said the third time, 'Humility.' Pascal said: 'Vanity has taken so firm a hold on the heart of man, that a porter, a hodman, a turn-spit, can talk greatly of himself, and is for having his admirers. Philosophers who write of the contempt of glory do yet desire the glo»y of writing well, and those who read their compositions would not lose the glory of having read them. We are so presumptuous as that we desire to be known to all the world; and even to those who are not to come into the world till we have left it. And at the same time we are so little and vain as that the esteem of

372

five or six persons about us is enough to content and amuse us.' D. A. Hayes.

HUMTAH.— A city of Judah (Jos 15"). The site is doubtful.

HUNTING is not conspicuous in the Hterature of the Hebrews that remains to us. We may probably infer that it did not bulk largely in their life. As an amuse-ment, it seems to belong to a more advanced stage of civilization than they had reached. The typical hunter was found outside their borders (Gu 10»). Esau, skilful in the chase, is depicted as somewhat uncouth and simple (Gn 25" etc.). Not till the time of Herod do we hear of a king achieving exceUeuce in this form of sport (Jos. BJ I. xxi. 13). Wild animals and birds were, however, appreciated as food (Lv 17", 1 S 26'° etc.); and in a country Uke Palestine, abounding in beasts and birds of prey, some proficiency in the hunts-man's art was necessary in order to secure the safety of the community, and the protection of the flocks. Among these 'evil beasts' lions and bears were the most dangerous (Gn 373s, 1 K 13^ 2 K 2«, Pr 28" etc.). Deeds of prowess in the slaughter of such animals — by Samson in self-defence (Jg 1#), David the shepherd to rescue his charges (1 S 17'*), and Benaiah (2 S 23") — gained for these men abiding fame. H. P. Smith (Samuel, in loc.) would read of Benaiah: 'He used to go down and smite the lions in the pit on snowy days,' when he could track them easily. The difficulty is that snowy days would be rather few to permit of his making a reputation in this way.

Among the animals hunted for food were the gazelle, the hart, the roebuck, and the wild goat (Dt 12"- ^ 14' etc.). The first three are mentioned specially as furnishing the table of Solomon (1 K 4^). The partridge was perhaps the bird chiefly hunted in ancient times, as it is at the present day (1 S 26'"). Neither beast nor bird might be eaten unless the blood had been ' poured out ' (Lv 17", Dt 12i» etc.) — a law stiU observed by the Moslems.

Little information Is given In Scripture as to the methods followed by the huntsmen. The hunting dog is not mentioned; but it is famiUar to Josephus (.Ant. VI. viii. 9). The following implements were in use, viz.: — the bow and arrow (Gn 27' etc.), the club (Job 41'=), nets (Job 19», Ps 9", Is SI'" etc.), pits, in which there might be a net, dug and concealed to entrap the larger animals (Ps 9>', Ezk 19^ etc.), the sling (1 S 17«), the snare of the fowler (Ps 64' 91? 124'). The tame partridge in a cage was used as a decoy (Sir IV"). The modern Syrian is not greatly addicted to hunting. Occasional raids are made upon the bears on Mt. Hermon. To the scandal of Jew and Moslem, Christians sometimes hunt the wild boar in the Huleh marshes, and in the thickets beyond Jordan. See also Nets, Snares, etc.

W. EWINQ.

HUPHAM.— See Huppim,

HUPP AH.— A priest of the 13th course (1 Ch 24").

HUPPDH.— The head of a Benjamite family (Gn 4621 p, 1 Ch 712. IS, Nu 26'» [Hupham]).

HUR. — The name is possibly of Egyptian origin. 1. With Aaron he held up Moses' hands, in order that by the continual upUfting of the sacred staff Israel might prevail over Amalek (Ex 17'"- 12 e). With Aaron he was left in charge of the people when Moses ascended the mountain (24" E). 2. A Judahite, the grandfather of Bezalel (Ex 31' SS'" SS^^ P). According to the Chronicler, he was descended from Perez, through Hezron and Caleb (1 Ch 2"-' ™ 4'-«, 2 Ch l^); and in Jos. Ant. III. ii. 4, yi. 1, he is the husband of Miriam, and identical with 1. 3. One of the kings of Midian slain after the sin at Peor (Nu 31'); described as 'chiefs' of Midian, and 'princes' of Sihon (Jos IS^'). 4. The father of one of the twelve officers who supplied Solo-mon and his court with food (1 K 4* RV 'Ben-hur')