Holy Spirit (continued) – Horeb

Holy Spirit (continued)

The Holy Spirit in the beginnings of the Christian life itself is set forth in many forms of statement. They who have the Spirit belong to Christ (Romans 8:9). We received not the Spirit of bondage but of adoption, "whereby we cry, Abba, Father" (Romans 8:15). "The Spirit himself beareth witness with our spirit, that we are children of God" (Romans 8:16). The Spirit is received by the hearing of faith (Galatians 3:2). See also Romans 5:5; Romans 8:2; 1 Corinthians 16:11; Galatians 3:3,Galatians 3:14; Ephesians 2:18. There are two or three expressions employed by Paul which express some particular aspect of the Spirit's work in believers. One of these is "first-fruits" (Romans 8:23, aparche), which means that the present possession of the Spirit by the believer is the guarantee of the full redemption which is to come, as the first-fruits were the guarantee of the full harvest. Another of these words is "earnest" (2 Corinthians 1:22; 2 Corinthians 5:5, arrabon), which also means a pledge or guarantee. Paul also speaks of the "sealing" of the Christians with the Holy Spirit of promise, as in Ephesians 1:13 (esphragisthete, "ye were sealed"). This refers to the seal by which a king stamped his mark of authorization or ownership upon a document.

(d) In the Religious and Moral Life

Paul gives a great variety of expressions indicating the presence and activity of the Holy Spirit in the religious and moral life of the Christian. In fact at every point that life is under the guidance and sustaining energy of the Spirit. If we live after the flesh, we die; if after the Spirit, we live (Romans 8:6). The Spirit helps the Christian to pray (Romans 8:26 f). The kingdom of God is righteousness and peace and joy in the Holy Spirit (Romans 14:17). Christians are to abound in hope through the Holy Spirit (Romans 15:13). "The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control" (Galatians 5:22). Christians are warned to grieve not the Holy Spirit (Ephesians 4:30), and are urged to take the sword of the Spirit (Ephesians 6:17). The flesh is contrasted with the Spirit at a number of points in Paul's writings (e.g. Romans 8:5 f; Galatians 5:17 ff). The Spirit in these passages probably means either the Spirit of God or man's spirit as under the influence of the Spirit of God. Flesh is a difficult word to define, as it seems to be used in several somewhat different senses. When the flesh is represented as lusting against the Spirit, however, it seems equivalent to the "carnal mind," i.e. the mind of the sinful natural man as distinct from the mind of the spiritual man. This carnal or fleshly mind is thus described because the flesh is thought of as the sphere in which the sinful impulses in large part, though not altogether (Galatians 5:19), take their rise.

Paul contrasts the Spirit with the letter (2 Corinthians 3:6) and puts strong emphasis on the Spirit as the source of Christian liberty. As Gunkel points out, spirit and freedom with Paul are correlatives, like spirit and life. Freedom must needs come of the Spirit's presence because He is superior to all other authorities and powers (Die Wirkungen des heiligen Geistes, etc., 95). See also an excellent passage on the freedom of the Christian from statutory religious requirements in DCG, article "Holy Spirit" by Dr. James Denney, I, 739.

(e) In the Church.

Toward the end of his ministry and in his later group of epistles, Paul devoted much thought to the subject of the church, and one of his favorite figures was of the church as the body of Christ. The Holy Spirit is represented as animating this body, as communicating to it life, and directing all its affairs. As in the case of the individual believer, so also in the body of believers the Spirit is the sovereign energy which rules completely. By one Spirit all are baptized into one body and made to drink of one Spirit (1 Corinthians 12:13). All the gifts of the church, charismatic and otherwise, are from the Spirit (1 Corinthians 12:4,1 Corinthians 12:8–11). All spiritual gifts in the church are for edification (1 Corinthians 14:12). Prayer is to be in the Spirit (1 Corinthians 14:15). The church is to preserve the unity of the Spirit in the bond of peace (Ephesians 4:3). Love (Colossians 1:8); fellowship (Philippians 2:1); worship (Philippians 3:3) are in the Spirit. The church is the habitation of the Spirit (Ephesians 2:22). The church is an epistle of Christ written by the Spirit (2 Corinthians 3:3). Thus the whole life of the church falls under the operation of the Holy Spirit.

(f) In the Resurrection of Believers

The Spirit also carries on His work in believers in raising the body from the dead. In Romans 8:11 Paul asserts that the present indwelling in believers of the Spirit that raised up Jesus from the dead is the guarantee of the quickening of their mortal bodies by the power of the same Spirit. See also 1 Corinthians 15:44 f; Galatians 5:5.

We have thus exhibited Paul's teachings as to the Holy Spirit in some detail in order to make clear their scope and comprehensiveness. And we have not exhausted the material supplied by his writings. It will be observed that Paul nowhere elaborates a doctrine of the Spirit, as he does in a number of instances his doctrine of the person of Christ. The references to the Spirit are in connection with other subjects usually. This, however, only serves to indicate how very fundamental the work of the Spirit was in Paul's assumptions as to the Christian life. The Spirit is the Christian life, just as Christ is that life.

The personality of the Spirit appears in Paul as in John. The benediction in 2 Corinthians 13:14 distinguishes clearly Father, Son and Spirit (compare also Ephesians 4:4). In many connections the Spirit is distinguished from the Son and Father, and the work of the Spirit is set forth in personal terms. It is true, references are often made to the Holy Spirit by Paul as if the Spirit were an impersonal influence, or at least without clearly personal attributes. This distinguishes his usage as to the Spirit from that as to Christ and God, who are always personal. It is a natural explanation of this fact if we hold that in the case of the impersonal references we have a survival of the current Old Testament conception of the Spirit, while in those which are personal we have the developed conception as found in both Paul and John. Personal attributes are ascribed to the Spirit in so many instances, it would seem unwarranted in us to make the earlier and lower conception determinative of the later and higher.

In Paul's writings we have the crowning factor in the Biblical doctrine of the Holy Spirit. He gathers up most of the preceding elements, and adds to them his own distinctive teaching or emphasis. Some of the earlier Old Testament elements are lacking, but all those which came earlier in the New Testament are found in Paul. The three points which Paul especially brought into full expression were first, the law of edification in the use of spiritual gifts, second, the Holy Spirit in the moral life of the believer, and third, the Holy Spirit in the church. Thus Paul enables us to make an important distinction as to the work of the Spirit in founding the kingdom of God, namely, the distinction between means and ends. Charismatic gifts of the Spirit were, after all, means to ethical ends. God's kingdom is moral in its purpose, "righteousness and peace and joy in the Holy Spirit." Christianity is, according to Paul, inherently and essentially supernatural. But its permanent and abiding significance is to be found, not in extraordinary phenomena in the form of "mighty works," "wonders," "tongues" and other miracles in the ordinary sense, but in the creation of a new moral order in time and eternity. The supernatural is to become normal and "natural" in human history, therefore, in the building up of this ethical kingdom on the basis of a redemption that is in and through Jesus Christ, and wrought out in all its details by the power of the Holy Spirit.

(5) The Holy Spirit in Other New Testament Writings.

There is little to add to the New Testament teaching as to the Holy Spirit. Paul and John practically cover all the aspects of His work which are presented. There are a few passages, however, we may note in concluding Our general survey. In He the Holy Spirit is referred to a number of times as inspiring the Old Testament Scriptures (Hebrews 3:7; Hebrews 9:8; Hebrews 10:15). We have already referred to the remarkable statement in Hebrews 9:14 to the effect that the blood of Christ was offered through the eternal Spirit. In 10:29 doing "despite unto the Spirit of grace" seems to be closely akin to the sin against the Holy Spirit in the Gospels. In Hebrews 4:12 there is a very remarkable description of the "word of God" in personal terms, as having all the energy and activity of an actual personal presence of the Spirit, and recalls Paul's language in Ephesians 6:17. In 1Pe we need only refer to 1:11 in which Peter declares that the "Spirit of Christ" was in the Old Testament prophets, pointing forward to the sufferings and glories of Christ.

LITERATURE.

I. F. Wood, The Spirit of God in Biblical Literature; article "Spiritual Gifts" in EB; Gunkel, Die Wirkungen des heiligen Gelstea; Gloel, Der heilige Geist in der Heilsverkundigung des Paulus; Wendt, Die Begriffe Fleisch und Geist im biblischen Sprachgebrauch; Weinel, Die Wirkungen des Geistes und der Geister; Dickson, Paul's Use of the Terms Flesh and Spirit; Smeaton, Doctrine of the Holy Spirit; Walker, The Spirit and the Incarnation; Denio, The Supreme Leader; Moberly, Administration of the Holy Spirit in the Body of Christ; Hutchings, Person and Work of the Holy Spirit; Owen, Pneumatologia; Webb, Person and Office of the Holy Spirit; Hare, The Mission of the Comforter; Candlish, The Work of the Holy Spirit; Wirgman, The Sevenfold Gifts; Heber, Personality and Offices of the Holy Spirit; Swete, The Holy Spirit in the New Testament; Moule, Veni Creator; Johnson, The Holy Spirit Then and Now; Kuyper, The Work of the Holy Spirit; Biblical Theologies of Schultz, Davidson, Weiss, Beyschlag, Stevens; list appended to the article on "Holy Spirit" in HDB and DCG; extensive bibliography in Denio's The Supreme Leader, 239 ff.

E. Y. Mullins

Holyday

ho'-li-da: This word occurs twice in the King James Version, namely, Psalms 42:4, "a multitude that kept (the Revised Version (British and American) "keeping") holyday," and Colossians 2:16. In the latter case it is a rendering of the Greek word heorte, the ordinary term for a religious festival. the Revised Version (British and American) translates "feast day." In the former instance "keeping holyday" renders choghegh. The verb means to "make a pilgrimage," or "keep a religious festival." Occasionally the idea of merrymaking prevails, as in 1 Samuel 30:16--"eating and drinking," and enjoying themselves merrily. The Psalmist (who was perhaps an exiled priest) remembers with poignant regret how he used to lead religious processions on festival occasions.

T. Lewis

Homam

ho'-mam (chomam, "destruction"): A Horite descendant of Esau (1 Chronicles 1:39). The name appears in Genesis 36:22 as "Heman."

Home

hom (bayith, "house," maqom, "place," 'ohel, "tent" (Judges 19:9), shubh, "to cause to turn back," tawekh, tokh, "middle," "midst" (Deuteronomy 21:12); oikos, "house," "household," endemeo, "to be among one's people," oikos idios, "one's own proper (house)"): This term in Scripture does not stand for a single specific word of the original, but for a variety of phrases. Most commonly it is a translation of the Hebrew bayith, Greek oikos "house," which means either the building or the persons occupying it. In Genesis 43:26 "home" and "into the house" represent the same phase, "to the house" (ha-bayethah). In Ruth 1:21, "hath brought me home again" means "has caused me to return." In 2 Chronicles 25:10 "home again" means "to their place." In Ecclesiastes 12:5 "long home," the Revised Version (British and American) "everlasting home," means "eternal house." In John 19:27 "unto his own home" means "unto his own things" (so John 1:11). In 2 Corinthians 5:6 (and the Revised Version (British and American) 5:8,9) "be at home" is a translation of endemeo, "to be among one's own people," as opposed to ekdemeo, "to be or live abroad."

Benjamin Reno Downer

Home-Born

hom'-born ('ezrach): A native-born Hebrew, as contrasted with a foreigner of different blood. The same Hebrew word is found in Leviticus 16:29; Leviticus 18:26 and elsewhere, but is translated differently. Home-born in Jeremiah 2:14 is a translation of the phrase yelidh bayith, where it means a person free-born as contrasted with a slave.

Homer

ho'-mer (chomer): A dry measure containing about 11 bushels. It was equal to 10 ephas.

See WEIGHTS AND MEASURES.

Homicide

hom'-i-sid (rotseach): Hebrew has no word for killing or murder; rotseach is the word for manslayer. The Greek for murder is phonos. Homicide was every conscious violent action against a human being with the immediate result of death. It was always to be punished by death, being considered a crime against the image of God. Killing is definitely forbidden in the sixth commandment (Genesis 9:5 Exodus 20:13; Exodus 21:12; Leviticus 24:17,Leviticus 24:21; Numbers 35:16–21; Deuteronomy 19:11–13). The penalty of death was not inflicted when the killing was unintentional or unpremeditated (Exodus 21:13; Numbers 35:22–25; Joshua 20:3–5; compare Mishna, Makkoth, xi. 5). Cities of Refuge were founded to which the manslayer could escape from the "avenger of blood." There he had to abide till after the death of the officiating high priest. If he left the city before that event, the avenger who should kill him was free from punishment (Exodus 21:13; Numbers 35:10–15,Numbers 35:25–28,Numbers 35:32; Deuteronomy 19:1–13; Joshua 20:2). See CITIES OF REFUGE. Killing a thief who broke in during the night was not accounted murder (Exodus 22:2). Unintentional killing of the pregnant woman in a fray was punished according to the lexicon talionis, i.e. the husband of the woman killed could kill the wife of the man who committed the offense without being punished (Exodus 21:22 f). This was not usually carried out, but it gave the judge a standard by which to fine the offender. If a man failed to build a battlement to his house, and anyone fell over and was killed, blood-guiltiness came upon that man's house (Dr 22:8). He who killed a thief in the daytime was guilty in the same way (Exodus 22:3; compare the King James Version). Where a body was found, but the murderer was unknown, the elders of the city nearest to the place where it was found were ordered by a prescribed ceremony to declare that they were not guilty of neglecting their duties, and were therefore innocent of the man's blood (Dr 21:1-9). Two witnesses were necessary for a conviction of murder (Numbers 35:30). If a slave died under chastisement, the master was to be punished according to the principle that "he that smiteth a man, so that he dieth, shall surely be put to death" (Exodus 21:20; compare Exodus 21:12). According to the rabbis the master was to be killed by the sword. Since in this passage the phrase "he shall die" is not used, some have supposed that punishment by death is not indicated. If the slave punished by the master died after one or two days, the master was not liable to punishment (Exodus 21:21). Because of the words, "for he is his money," the rabbis held that non-Israelite slaves were meant. In ancient times the avenger of blood was himself to be the executioner of the murderer (Numbers 35:19,Numbers 35:21). According to Sanhedhrin 9:1 the murderer was to be beheaded. Nothing is said in the law about suicide.

Paul Levertoff

Honest; Honesty

on'-est, on'-es-ti: The word "honest" in the New Testament in the King James Version generally represents the adjective kalos, "good," "excellent," "honorable," and, with the exception of Luke 8:15, "honest and good heart," is changed in the Revised Version (British and American) into the more correct "honorable" (Romans 12:17; 2 Corinthians 8:21; 2 Corinthians 13:7; Philippians 4:8); in 1 Peter 2:12, into "seemly.' In the American Standard Revised Version "honestly" in Hebrews 13:18 is rendered "honorably," and in 1 Thessalonians 4:12 (here euschemonos) is rendered "becomingly." The noun "honesty" occurs but once in the King James Version as the translation of semnotes (1 Timothy 2:2), and in the Revised Version (British and American) is more appropriately rendered "gravity."

James Orr

Honey

hun'-i (debhash; meli): One familiar with life in Palestine will recognize in debhash the Arabic dibs, which is the usual term for a sweet syrup made by boiling down the juice of grapes, raisins, carob beans, or dates. Dibs is seldom, if ever, used as a name for honey (compare Arabic 'asal), whereas in the Old Testament debhash probably had only that meaning. The honey referred to was in most cases wild honey (Deuteronomy 32:13; Judges 14:8,Revelation 13:9; 1 Samuel 14:25,1 Samuel 14:26,1 Samuel 14:29,1 Samuel 14:43), although the offering of honey with the first-fruits would seem to indicate that the bees were also domesticated (2 Chronicles 31:5). The bees constructed their honeycomb and deposited their honey in holes in the ground (1 Samuel 14:25); under rocks or in crevices between the rocks (Deuteronomy 32:13; Psalms 81:16). They do the same today. When domesticated they are kept in cylindrical basket hives which are plastered on the outside with mud. The Syrian bee is an especially hardy type and a good honey producer. It is carried to Europe and America for breeding purposes.

In Old Testament times, as at present, honey was rare enough to be considered a luxury (Genesis 43:11; 1 Kings 14:3). Honey was used in baking sweets (Exodus 16:31). It was forbidden to be offered with the meal offering (Leviticus 2:11), perhaps because it was fermentable, but was presented with the fruit offering (2 Chronicles 31:5). Honey was offered to David's army (2 Samuel 17:29). It was sometimes stored in the fields (Jeremiah 41:8). It was also exchanged as merchandise (Ezekiel 27:17). In New Testament times wild honey was an article of food among the lowly (Matthew 3:4; Mark 1:6).

Figurative: "A land flowing with milk and honey" suggested a land filled with abundance of good things (Exodus 3:8,Exodus 3:17; Leviticus 20:24; Numbers 13:27; Deuteronomy 6:3; Joshua 5:6; Jeremiah 11:5; Ezekiel 20:6,Ezekiel 20:15). "A land of olive trees and honey" had the same meaning (Deuteronomy 8:8; 2 Kings 18:32), and similarly "streams of honey and butter" (Job 20:17). Honey was a standard of sweetness (Song of Songs 4:11; Ezekiel 3:3; Revelation 10:9,Revelation 10:10). It typified sumptuous fare (Song of Songs 5:1; Isaiah 7:15,Isaiah 7:22; Ezekiel 16:13,Ezekiel 16:19). The ordinances of Yahweh were "sweeter than honey and the droppings of the honeycomb" (Psalms 19:10; Psalms 119:103). "Thou didst eat .... honey" (Ezekiel 16:13) expressed Yahweh's goodness to Jerusalem.

James A. Patch

Honorable

on'-er-a-b'-l (kabhedh; euschemon): In the Old Testament "honorable" is for the most part the translation of kabhedh, properly, "to be heavy," "weighty" (Genesis 34:19, the Revised Version (British and American) "honored"; Numbers 22:15; 1 Samuel 9:6; Isaiah 3:5, etc.); kabhodh, "weight," "heaviness," etc., occurs in Isaiah 5:13; hodh, "beauty," "majesty," "honor" (Psalms 111:3, the Revised Version (British and American) "honor"); 'adhar, "to make honorable," "illustrious" (Isaiah 42:21, "magnify the law, and make it honorable," the Revised Version margin "make the teaching great and glorious"); yaqar}, "precious" (Psalms 45:9); [~nasa' panim, "lifted up of face" (2 Kings 5:1; Isaiah 3:3; Isaiah 9:15); nesu phanim (Job 22:8, the Revised Version margin "he whose person is accepted"); euschemon, literally, "well fashioned," is translated Mark 15:43, the King James Version "honorable," the Revised Version (British and American) "of honorable estate"; compare Acts 13:50; Acts 17:12; endoxos, "in glory," occurs 1 Corinthians 4:10, the Revised Version (British and American) "glory"; timios, "weighty" (Hebrews 13:4, the Revised Version (British and American) "had in honor"); atimos, "without weight or honor" (1 Corinthians 12:23, "less honorable"); entimos, "in honor" (Luke 14:8), "more honorable."

The Revised Version (British and American) gives for "honorable" (1 Samuel 9:6), "held in honor"; for "Yet shall I be glorious" (Isaiah 49:5), "I am honorable"; "honorable" for "honest" (Romans 12:17; 2 Corinthians 13:7; Philippians 4:8, margin "reverend"); for "honestly" (Hebrews 13:18) the American Standard Revised Version has "honorably."

In Apocrypha we have endoxos translated "honorable" (Tobit 12:7, the Revised Version (British and American) "gloriously"); endoxos (Judith 16:21), timios (The Wisdom of Solomon 4:8), doxazo (Ecclesiasticus 24:12, the Revised Version (British and American) "glorified"), doxa (29:27, the Revised Version (British and American) "honor"), etc.

W. L. Walker

Hood

hood (zeniphoth): The ladies' "hoods" of Isaiah 3:23 the King James Version appear as "turbans" the Revised Version (British and American); and "mitre" of Zechariah 3:5 is "turban, or diadem" the English Revised Version, margin. The word is from the verb zanaph, "to wrap round." It connotes a head-covering, not a permanent article of dress.

See DRESS, sec. 5; HAT.

Hoof

hoof.

See CHEW; CLOVEN.

Hook

hook:

(1) chakkah, is rendered "fishhook" in Job 41:1 the Revised Version (British and American) (the King James Version "hook"). the Revised Version (British and American) is correct here and should have used the same translation for the same word in Isaiah 19:8; Habakkuk 1:15, instead Of retaining AV's "angle." Similarly in Amos 4:2, tsinnah, and ciroth dughah, appear to be synonyms for "fishhook," although the former may mean the barb of a fisher's spear. In the New Testament "fishhook" occurs in Matthew 17:27 (agkistron).

(2) The "flesh-hook." (mazlegh, mizlaghah) of Exodus 27:3, etc., was probably a small pitchfork, with two or three tines.

(3) The "pruning-hook" (mazmerah), used in the culture of the vine (Isaiah 18:5), was a sickle-shaped knife, small enough to be made from the metal of a spear-point (Isaiah 2:4; Joel 3:10; Micah 4:3).

(4) waw, is the name given the supports of certain hangings of the tabernacle (Exodus 26:32, etc.). Their form is entirely obscure.

(5) chach, is rendered "hook" in 2 Kings 19:28 = Isaiah 37:29; Ezekiel 29:4; Ezekiel 38:4, and Ezekiel 19:4,Ezekiel 19:9 the Revised Version (British and American) (the King James Version "chain"). A ring (compare Exodus 35:22), put in the nose of a tamed beast and through which a rope is passed to lead him, is probably meant.

(6) 'aghmon, is rendered "hook" in Job 41:2 the King James Version, but should be "a rope" of rushes or rush-fiber as in the Revised Version (British and American), or, simply, "a rush" (on which small fish are strung).

(7) choach, is "hook" in Job 41:2 the Revised Version (British and American) (the King James Version "thorn," perhaps right) and 2 Chronicles 33:11 the Revised Version margin (text chains," Ay "thorns,"). On both verses see the commentaries

(8) shephattayim, is "hooks" in Ezekiel 40:43 (the Revised Version margin "ledges"), but the meaning of this word is completely unknown, and "hook" is a mere guess.

Burton Scott Easton

Hoopoe

hoo'-po; -poo (dukhiphath; epops; Latin Upupa epops): One of the peculiar and famous birds of Palestine, having a curved bill and beautiful plumage. It is about the size of a thrush. Its back is a rich cinnamon color, its head golden buff with a crest of feathers of gold, banded with white and tipped with black, that gradually lengthen as they cover the head until, when folded, they lie in lines of black and white, and, when erect, each feather shows its exquisite marking. Its wings and tail are black banded with white and buff. It nests in holes and hollow trees. All ornithologists agree that it is a "nasty, filthy bird" in its feeding and breeding habits. The nest, being paid no attention by the elders, soon becomes soiled and evil smelling. The bird is mentioned only in the lists of abomination (Leviticus 11:19; and Deuteronomy 14:18). One reason why Moses thought it unfit for food was on account of its habits. Quite as strong a one lay in the fact that it was one of the sacred birds of Egypt. There the belief was prevalent that it could detect water and indicate where to dig a well; that it could hear secrets and cure diseases. Its head was a part of the charms used by witches. The hoopoe was believed to have wonderful medicinal powers and was called the "Doctor Bird" by the arabs. Because it is almost the size of a hoopoe and somewhat suggestive of it in its golden plumage, the lapwing was used in the early translations of the Bible instead of hoopoe. But when it was remembered that the lapwing is a plover, its flesh and eggs especially dainty food, that it was eaten everywhere it was known, modern commentators rightly decided that the hoopoe was the bird intended by the Mosaic law. It must be put on record, however, that where no superstition attaches to the hoopoe and where its nesting habits are unknown and its feeding propensities little understood, as it passes in migration it is killed, eaten and considered delicious, especially by residents of Southern Europe.

Gene Stratton-Porter

Hope

hop:

1. In the Old Testament:

In the Revised Version (British and American) the New Testament "hope" represents the noun elpis (52 t), and the verb elpizo (31 t). King James Version, however, renders the noun in Hebrews 10:23 by "faith," and for the verb gives "trust" in 18 cases (apparently without much system, e.g. in Philippians 2:1–30 compare 2:19 and 23; see TRUST), while in Luke 6:35 it translates apelpizo, by "hoping for nothing again" (the Revised Version (British and American) "never despairing"). But in the Old Testament there is no Hebrew word that has the exact force of "expectation of some good thing," so that in the King James Version "hope" (noun and vb.) stands for some 15 Hebrew words, nearly all of which in other places are given other translation (e.g. mibhTach, is rendered "hope" in Jeremiah 17:17, "trust" in Psalms 40:4, "confidence" in Psalms 65:5). the Revised Version (British and American) has attempted to be more systematic and has, for the most part, kept "hope" for the noun tiqwah, and the verb yachal, but complete consistency was not possible (e.g. Proverbs 10:28; Proverbs 11:23; Proverbs 23:18). This lack of a specific word for hope has nothing to do with any undervaluation of the virtue among the Hebrews. For the religion of the Old Testament is of all things a religion of hope, centered in God, from whom all deliverance and blessings are confidently expected (Jeremiah 17:17; Joel 3:16; Psalms 31:24; Psalms 33:18,Psalms 33:22; Psalms 39:7, etc.). The varieties of this hope arc countless (see ISRAEL, RELIGION OF; SALVATION, etc.), but the form most perfected and with fundamental significance for the New Testament is the firm trust that at a time appointed God, in person or through His representative (see MESSIAH), will establish a kingdom of righteousness.

2. In the New Testament:

(1) The proclamation of this coming kingdom of God was the central element in the teaching of Jesus, and the message of its near advent (Mark 1:15, etc.), with the certainty of admission to it for those who accepted His teaching (Luke 12:32, etc.), is the substance of His teaching as to hope. This teaching, though, is delivered in the language of One to whom the realities of the next world and of the future are perfectly familiar; the tone is not that of prediction so much as it is that of the statement of obvious facts. In other words, "hope" to Christ is "certainty," and the word "hope" is never on His lips (Luke 6:34 and John 5:45 are naturally not exceptions). For the details see KINGDOM OF GOD; FAITH; FORGIVENESS, etc. And however far He may have taught that the kingdom was present in His lifetime, none the less the full consummation of that kingdom, with Himself as Messiah, was made by Him a matter of the future (see ESCHATOLOGY OF THE NEW TESTAMENT; PAROUSIA).

(2) Hence, after the ascension the early church was left with an eschatological expectation that was primarily and almost technically the "hope" of the New Testament--"looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ" (Titus 2:13), "unto a living hope ...., unto an inheritance incorruptible, and undefiled, .... reserved in heaven for you, who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time" (1 John 5:1–21; compare Romans 5:2; Romans 8:20–24; 2 Corinthians 3:12; Ephesians 1:18–21; Colossians 1:5,Colossians 1:23,Colossians 1:17; Titus 1:2; Titus 3:7; 1 John 3:2,1 John 3:3). The foundations of this hope were many:

(a) Primarily, of course, the promises of the Old Testament, which were the basis of Christ's teaching. Such are often quoted at length (Acts 2:16, etc.), while they underlie countless other passages. These promises are the "anchor of hope" that holds the soul fast (Hebrews 6:18–20). In part, then, the earliest Christian expectations coincided with the Jewish, and the "hope of Israel" (Acts 28:20; compare 26:6,7; Ephesians 2:12, and especially Romans 11:25–32) was a common ground on which Jew and Christian might meet. Still, through the confidence of forgiveness and purification given in the atonement (Hebrews 9:14, etc.), the Christian felt himself to have a "better hope" (Hebrews 7:19), which the Jew could not know.

(b) Specifically Christian, however, was the pledge given in the resurrection of Christ. This sealed His Messiahship and proved His lordship (Romans 1:4; Ephesians 1:18–20; 1 Peter 3:21, etc.), so sending forth His followers with the certainty of victory. In addition, Christ's resurrection was felt to be the first step in the general resurrection, and hence, a proof that the consummation of all things had begun (1 Corinthians 15:23; compare Acts 23:6; Acts 24:15; Acts 26:6,Acts 26:7; 1 Thessalonians 4:13,1 Thessalonians 4:14, etc.).

(c) But more than all, devotion to Christ produced a religious experience that gave certainty to hope. "Hope putteth not to shame; because the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us" (Romans 5:5; compare 8:16,17; 2 Corinthians 1:22; 2 Corinthians 5:5; Ephesians 1:14, etc., and see HOLY SPIRIT). Even visible miracles were wrought by the Spirit that were signs of the end (Acts 2:17) as well as of the individual's certainty of partaking in the final happiness (Acts 10:47; Acts 19:6, etc.).

(3) Yet, certain though the hope might be, it was not yet attained, and the interim was an opportunity to develop faith, "the substance of the things hoped for" (Hebrews 11:1). Indeed, hope is simply faith directed toward the future, and no sharp distinction between faith and hope is attainable. It is easy enough to see how the King James Version felt "confession of our faith" clearer than "confession of our hope" in Hebrews 10:23, although the rendition of elpis by "faith" was arbitrary. So in Romans 8:20–24, "hope" is scarcely more than "faith" in this specialized aspect. In particular, in 8:24 we have as the most natural translation (compare Ephesians 2:5,Ephesians 2:8), "By hope we were saved" (so the King James Version, the English Revised Version, the American Revised Version margin), only a pedantic insistence on words can find in this any departure from the strictest Pauline theology (compare the essential outlook on the future of the classic example of "saving faith" in Romans 4:18–22, especially verse 18). Still, the combination is unusual, and the Greek may be rendered equally well "For hope we were saved" ("in hope" of the American Standard Revised Version is not so good); i.e. our salvation, in so far as it is past, is but to prepare us for what is to come (compare Ephesians 4:4; 1 Peter 1:3). But this postponement of the full attainment, through developing faith, gives stedfastness (Romans 8:25; compare 1 Thessalonians 1:3; 1 Thessalonians 5:8; Hebrews 3:6; Hebrews 6:11), which could be gained in no other way. On the other hand this stedfastness, produced by hope, reacts again on hope and increases it (Romans 5:4; Romans 15:4). and so on. But no attempt is made in the New Testament to give a catalogue of the "fruits of hope," and, indeed, such lists are inevitably artificial.

(4) One passage that deserves special attention is 1 Corinthians 13:13, "Now abideth faith, hope, love, these three." "Abideth" is in contrast to "shall be done away" in 13:8,9, and the time of the abiding is consequently after the Parousia; i.e. while many gifts are for the present world only, faith, hope and love are eternal and endure in the next world. 1 Corinthians 13:1–13 is evidently a very carefully written section, and the permanence of faith and hope cannot be set down to any mere carelessness on Paul's part, but the meaning is not very clear. Probably he felt that the triad of virtues was so essentially a part of the Christian's character that the existence of the individual without them was unthinkable, without trying to define what the object of faith and hope would be in the glorified state. If any answer is to be given, it must be found in the doctrine that even in heaven life will not be static but will have opportunities of unlimited growth. Never will the finite soul be able to dispense entirely with faith, while at each stage the growth into the next can be anticipated through hope.

3. Practical:

Only adventist bodies can use all the New Testament promises literally, and the translation of the eschatological language into modern practical terms is not always easy. The simplest method is that already well developed in the Fourth Gospel, where the phrase "kingdom of God" is usually replaced by the words "eternal life," i.e. for a temporal relation between this world and the next is substituted a local, so that the accent is laid on the hope that awaits the individual beyond the grave. On the other hand, the cataclysmic imagery of the New Testament may be interpreted in evolutionary form. God, by sending into the world the supernatural power seen in the Christian church, is working for the race as well as for the individual, and has for His whole creation, as well as for individual souls, a goal in store. The individual has for his support the motives of the early church and, in particular, learns through the cross that even his own sins shall not disappoint him of his hope. But both of the above interpretations are needed if religion is fairly to represent the spirit of the New Testament. A pure individualism that looks only beyond the grave for its hope empties the phrase "kingdom of God" of its meaning and tends inevitably to asceticism. And, in contrast, the religion of Jesus cannot be reduced to a mere hope of ethical advance for the present world. A Christianity that loses a transcendent, eschatological hope ceases to be Christianity.

Burton Scott Easton

Hophni And Phinehas

hof'-ni, fin'-e-as, -az (chophni, "pugilist" (?), pinechac, probably "face of brass"): Sons of Eli, priests of the sanctuary at Shiloh. Their character was wicked enough to merit the double designation "sons of Eli" and (the King James Version) "sons of Belial" (the Revised Version, margin "base men," 1 Samuel 2:12). Their evil practices are described (1 Samuel 2:12–17). Twice is Eli warned concerning them, once by an unknown prophet (1 Samuel 2:27) and again by the lips of the young Samuel (1 Samuel 3:11–18). The curse fell at the battle of Aphek (1 Samuel 4:1–18) at which the brothers were slain, the ark was taken and the disaster occurred which caused Eli's death. Phinehas was father of the posthumous Ichabod, whose name marks the calamity (see ICHABOD). A remoter sequel to the prophetic warnings is seen in the deposition of Abiathar, of the house of Eli, from the priestly office (1 Kings 2:26,1 Kings 2:27,1 Kings 2:35).

Henry Wallace

Hophra

hof'-ra.

See PHARAOH HOPHRA.

Hor, Mount

hor (hor ha-har; literally, "Hor, the mountain"):

1. Not Jebel Neby Harun:

(1) a tradition identifying this mountain with Jebel Neby Harun may be traced from the time of Josephus (Ant., IV, iv, 7) downward. Eusebius, Onomasticon (s.v. Hor) favors this identification, which has been accepted by many travelers and scholars. In HDB, while noting the fact that it has been questioned, Professor Hull devotes all the space at his disposal to a description of Jebel Neby Harun. It is now recognized, however, that this identification is impossible. Niebuhr (Reise nach Arabic, 238), Pocoke (Description of the East, I, 157), Robinson (BR, I, 185), Ewald (Hist. of Israel, II, 201, note), and others had pointed out difficulties in the way, but the careful discussion of Dr. H. Clay Trumbull (Kadesh Barnea, 127 ff) finally disposed of the claims of Jebel Neby Harun.

2. Suggested Identification:

From Numbers 20:22; Numbers 33:37 we may perhaps infer that Mt. Hor, "in the edge of the land of Edom," was about a day's journey from Kadesh. The name "Hor the mountain" suggests a prominent feature of the landscape. Aaron was buried there (Numbers 20:28; Deuteronomy 32:50). It was therefore not in Mt. Seir (Deuteronomy 2:5), of which not even a foot-breadth was given to Israel. Jebel Neby Harun is certainly a prominent feature of the landscape, towering over the tumbled hills that form the western edges of the Edom plateau to a height of 4,800 ft. But it is much more than a day's journey from Kadesh, while it is well within the boundary of Mt. Seir. The king of Arad was alarmed at the march to Mt. Hor. Had Israel marched toward Jebel Neby Harun, away to the Southeast, it could have caused him no anxiety, as he dwelt in the north.

3. Jebel Maderah:

This points to some eminence to the North or Northeast of Kadesh. A hill meeting sufficiently all these conditions is Jebel Maderah (see HALAK, MOUNT), which rises to the Northeast of `Ain qadis (Kadeshbarnea). It stands at the extreme Northwest boundary of the land of Edom, yet not within that boundary. Above the barrenness of the surrounding plain this "large, singular-looking, isolated chalk hill" rises "alone like a lofty citadel," "steep-sided" and "quite naked." Here the solemn transactions described in Numbers 20:22 ff could have been carried out literally, "in the sight of all the congregation." While certainty is impossible, no more likely suggestion has been made.

(2) A mountain named only in Numbers 34:7 f as on the North boundary of the land of Israel. No success has attended the various attempts made to identify this particular height. Some would make it Mt. Hermon (Hull, HDB, under the word); others Jebel Akkar, an outrunner on the Northeast of Lebanon (Furrer, ZDPV, VIII, 27), and others the mountain at the "knee of" Nahr el-Qasimiyeh (van Kasteren, Rev. Biblical, 1895, 30 f). In Ezekiel 47:15 ha-derekh, should certainly be amended to chadhrakh, a proper name, instead of "the way." Possibly then Mt. Hor should disappear from Numbers 34:7 f, and we should read, with slight emendation, "From the great sea ye shall draw a line for you as far as Hadrach, and from Hadrach ...."

W. Ewing

Hor-Haggidgad

hor-ha-gid'-gad (chor ha-gidhgadh): A desert camp of the Israelites between Beeroth Bene-jaakan and Jotbathah (Numbers 33:32 f). In Deuteronomy 10:7 it is called Gudgodah.

See WANDERINGS OF ISRAEL.

Horam

ho'-ram (horam, "height"): a king of Gezer defeated by Joshua when he came to the help of Lachish, which Joshua was besieging (Joshua 10:33).

Horeb

ho'-reb.

See SINAI.