Difference between revisions of "Husband"

<div> '''A — 1: '''''Ἀνήρ''''' ''' (Strong'S #435 — Noun Masculine — aner — an'-ayr ) </div> <p> denotes, in general, "a man, an adult male" (in contrast to anthropos, which generically denotes "a human being, male or female"); it is used of man in various relations, the context deciding the meaning; it signifies "a husband," e.g., &nbsp;Matthew 1:16,19; &nbsp;Mark 10:12; &nbsp;Luke 2:36; &nbsp;16:18; &nbsp;John 4:16,17,18; &nbsp;Romans 7:23 . See Man. </p> <div> '''B — 1: '''''Φίλανδρος''''' ''' (Strong'S #5362 — Adjective — philandros — fil'-an-dros ) </div> <p> primarily, "loving man," signifies "loving a husband," &nbsp;Titus 2:4 , in instruction to young wives to love their husbands, lit., "(to be) lovers of their husbands." The word occurs frequently in epitaphs. </p> <div> '''B — 2: '''''Ὕπανδρος''''' ''' (Strong'S #5220 — Adjective — hupandros — hoop'-an-dros ) </div> <p> lit., "under (i.e. subject to) a man," married, and therefore, according to Roman law under the legal authority of the husband, occurs in &nbsp;Romans 7:2 , "that hath a husband." </p>

<p> Duties of. </p> <p> See [[Marriage State]]  </p>

<p> ''''' huz´band ''''' ( אישׁ , <i> ''''' 'ı̄sh ''''' </i> ; ἀνήρ , <i> ''''' anḗr ''''' </i> ): 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 &nbsp; [[Genesis]] 31:53; &nbsp;Genesis 32:9 , and the exceptional reverence that was paid the paternal sepulchers (&nbsp;1 Samuel 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. </p> <p> 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 (&nbsp;Genesis 18:12 ). He was chief (compare Arabic <i> ''''' shēı́k ''''' </i> ), and to dishonor him was a crime to be punished by death (&nbsp;Exodus 21:15 , &nbsp;Exodus 21:17 ). He was permitted to divorce his wife with little reason, and divorces were all too common (&nbsp;Deuteronomy 22:13 , &nbsp;Deuteronomy 22:19 , &nbsp;Deuteronomy 22:28 , &nbsp;Deuteronomy 22:29; &nbsp;Isaiah 50:1; &nbsp;Jeremiah 3:8; &nbsp;Jeremiah 5:8; &nbsp;Malachi 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 (&nbsp;Genesis 18:19; &nbsp;Exodus 12:26; &nbsp;Exodus 13:8; &nbsp;Deuteronomy 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 (&nbsp;1 Corinthians 7:2; &nbsp;Ephesians 5:25; &nbsp;1 Peter 3:7 ). </p> <p> Used figuratively of the relation (1) between Yahweh and His people (&nbsp; Isaiah 54:5; &nbsp;Jeremiah 3:14; &nbsp;Hosea 2:19 f); (2) between Christ and His church (&nbsp; Matthew 9:15; &nbsp;2 Corinthians 11:2; &nbsp;Ephesians 5:25; &nbsp;Revelation 19:7; &nbsp;Revelation 21:2 ). </p>

<p> (prop. '''''אַישׁ''''' or '''''אנֵוֹשׁ''''' , a ''Man, '''''Ἀνήρ''''' '' ; also '''''בִּעִל''''' , master, '''''חָתָן''''' , [[Spouse]] [in &nbsp;Exodus 4:24, the phrase "bloody husband" has an allusion to the matrimonial figure in the covenant of circumcision (q.v.)], etc.), a married man, the house-band, or band which connects the whole family, and keeps it together. Johnson ''(Engl. Dict.'' s.v.) refers the term to the Runic, house ''- Bonda,'' master of the house; but several of his instances seem allied to the sense of binding together, or assembling into union. So we say, ''To Husband'' small portions of things, meaning to collect and unite them, to manage them to the greatest advantage, etc., which is by associating them together; making the most of them, not by dispersion, but by union. A man who was betrothed, but not actually married, was esteemed a husband (&nbsp;Matthew 1:16; &nbsp;Matthew 1:20; &nbsp;Luke 2:5). A man recently married was exempt from going out to war (&nbsp;Deuteronomy 20:7; &nbsp;Deuteronomy 24:5). The husband is described as the head of his wife, and as having control over her conduct, so as to supersede her vows, etc. (&nbsp;Numbers 30:6-8). He is also the guide of her youth (&nbsp;Proverbs 2:17). [[Sarah]] called her husband Abraham lord, a title which was continued long after (&nbsp;Hosea 2:16) ''[Baali,'' my lord]. The apostle Peter seems to recommend it as a title implying great respect, as well as affection (&nbsp;1 Peter 3:6). Perhaps it was rather used as an appellation in public than in private. Our own word master ''[Mr.]'' (and so correlatively mistress) is sometimes used by married women when speaking of their husbands; but the ordinary use made of this word to all persons, and on all occasions, deprives it of any claim to the expression of particular affection or respect, though it was probably in former ages implied by it or connected with it, as it still is in the instances of proprietors, chiefs, teachers, and superiors, whether in civil life, in polite arts, or in liberal studies. (See Marriage). </p>