HOPEFULNESS
HOSANNA
So ulMvas His M>^ « . ^j ^^^-u ter
realized, an Jith U.c i ^^^^ ^^^^^ ^
harvestmg, that HcNj.isi.u.^'-J ^^^^^^^ ^^^^ ^^ ^j^^
when He exulted (i,yaXKid<raTc, Lk 10 ) 15 f'?'^^";
-?tt^r^t;^i5;=r%Sgr^
ij^r'^He.^aSn^>S:eSa^.^t^- ihe uttermost ifarts of the world poteiitiall
the world' (Ji- _ was in hope, as m all
^ec that our l.ori
ipborne by upborne to liy 'thejoy
Xi^ISS of- the- -rld:not^iall|^,^e ttr^^^'Slr^l^t-al^aSdSiAi before tlie
the terrible ff e"^^^^^,.^^ He alte^ted between tueToroT 4e anV\te's'oS^^^ huiuan dread,
If:^:. *Tl'r in Hi« Hlgh-WestW prayer^^^- before the world was 1^' ■>)• . Ami ininKui
that they might^ultimately be granted t'le bea lie ^„, LhpWg Hiin mH. ^ry V. ), then
(He 4'=). And if we 111 '"i> ' the hope of future bll^^. II' endure the cross and do>i'i>'' I that wo. set before 1"-^U^^^^ ^ p. ghieRSON. .
HORN.-The expression 'a horn of salvation in the song of Zacharias (Lk 1«") is """'''"y f referenc? to the promised M-siah A similar c^n^^ bination of won'ls is found 111 P|J8-. /'"^J'^ <=°" fpntion is more i>robablY due to 132", 1 h/ ■
1 In the OT the wor;i 'horn' is figuratively used in^poeticalandallegon^lh^guage^^
e^of^:;;;dt?(n;^')^:^!^>'L;^':^ia,^ ^r^^^.rxi;«.^r^rS.^''aiui^:^
alvation,' Lk 1- (Pr. Bk ), P-ar^irases t^ie sense but obliterates the associations. Hor. Od. 111. -l. i» is quoted as an instance of the metaphor m ordinary
^^t1^:;u^h!irU.ei:^vr^ animals is aw^^
of attack rather tban of ;;^;ence, some Inue^i^
T;",'-,' \: 'iv,'„„;„. ,.tr on !■- IS): possibly com- r , ,1 wl!i,:|. l.oll, iM,-as kre included,
'"""■', I r.ff',.v,l,.riiuii.iii 'riiric are two classes w-ouia be a '"-y ' ,. . .,,,.|,-tli : [a] natural
of «y"A«lf,'^'^ir^,. y i ,, ' ,„ : ,;^ , etc.) and (6) weapons (c.fl- '""'",,- ^ shield etc.) When artiticia wejvpoiis a n. ., • - -'" ^ '^ ;^, ,1^,,
a'tfrt ent tliat'«^^^ - 1-—
hiherent immediate; the latter, to represent that ;t^I^'\n ^vMcV-ond causes, ins^^nts. agents appear (Is 10»- )- r. o. ^
mencedtt Paschal meal. 'With de-e I have desired to eat this passover with X°^ Jf °'^,.g^
in a spirit ot "',";"'~'' .''(',, '•,„.,|' tIiTs is the more community aiM ">'"., \\ [ ,|,^ ,„„re than any remarkabk^ Nvli.'ii " ' ^ , ;.^„ ,,„.ruption. The other saw the leahtj -'I Im i>; " ''..,, relirnous- hidden disease of society, xvUl..t.ut«aidre^Wo^^
"''"slnr^^e :n::^i a "i s^^,
ir jLemiah of old But, unlike that prophet. He notw™ hstanding His clear view of coming Segment, looked tS the f-tm-e wi 1. a splend^^^^ ' lonefulness. His kingdom would yet hll the worlct Mt 13^ H s gospel would be universally preached (Mk 13")V anTl ultimately all men would be drawn "tJiS^ oi?S:!ism is to be seen in His dea^ngs with individual sinners. In the most corrupt He saw "erms of good; and thus could win smful women from their ways (Lk 7», Jn ^'^V^^^ cans from their grasping worldliness (M'^ - ; '; 199) . and He could discover suthciont moi al «o,th in a dying thief and murdcr.T to .r n hlr to 1""""^ ■ him restTn Paradise (Lk 2:i-) . ' ''" '"'l"'';' " .T, Christ in His message to niankiii(l is un> '' ' in His saying, ' Be of good cheer ; 1 have o\euomc
HOSANNA ixm''^, Gr. uo-avi-i). — One of the Hewfw word^ which (like ^^^Hamnjah
HM.Ih. S^Y') l>-e l^assed t an ht^ated^d
t„ tl,:a '■ .*'" ' '|,',;,';|'',,|,. ,„ |i,..,„ It is found occurs "" > '" '|,|,'i5' v|, ,,;i. lu ,iii i^i;i) but only ii'theiri to^^of our' Loid's triumphant entry to j"eiWem o^Palm Sunday, and only - a vo^^^^
''■^"^^THinitr^^theXdr^^^^^^^^^ f^li^tq^5e(Mt.l...^An^^
s::lr-^il;tr e......
TY'nn"."' X.^;;;Mh"uil-^v^,n,,lay,the
I n I, ,,H.,i 'luv 111.- I..I" aid not en-
r'."l": ■"'"'. ■ ; „ ...urv i,. pron'^si,,,. with the
30111 tills ^f/-' J. ■ f |.^i-ii„ah .and thence again
Ct:^^^^ these '^^^l:^^ up and l-,aten ag<unst the al a. J^^-ly-f,
wereassemblin-.'t-"'i' ■ ^^^. ^^^^ I'^ssover.
a widely dillrivnIH....'' ,,,;„,„„ ,. ,,x|,l,ained as PhiloWirally, 111" "'■'';';,; ,.. ,|J;-.MHeb.):
a derivation liiiiii I" '■"""■' " , , ^ ,,,, q
rmna Jahwch hr,sht,,h-vii.< V\ ^"^'[^']\ Vn.Hliis Lord, save now'). This I's.ili" "j- ^' ' , ;, ; .,, ||„. verse of it used asa retrain !■> in' I .■, ^-^ ^^^^ feast of Tabern ' "
(.nstant poiudax ir|.i tiliuii, ;,. the old OanaaniMsh cry lis') was turned into a com-
HOSANNA
HOSANNA
The vocal *Hosanna' was used by the Jews at the feast of Tabernacles when the branches also were employed ; and on this account it has been asserted by Mr. Lewis N. Dembitz (in the Jetvish Enci/c. vol. vi. p. 27U, s. i\ ' Hosh'ana Kabbah ') that ' the Gospels by a mistake place the custom in the season shortly before the Passover, instead of in the feast of Booths.' To this it may be answered, (1) that, according to another writer in the same Encyclopedia, Rabbi Kaufmann Kohler (vol. vi. p. 272), Hosanna * became a popular cry used in solemn processions wherewith was connected the carrying of palm branches as described in 1 Mac 1351 and 2 Mac lO'.' But (2) the procession in 1 Mac IS^i was not at the feast of Tabernacles, which was kept on the 15th day of the 7th month (Lv 233^), but at a wholly different season, ' on the three and twentieth day of the second month ' ; while the celebration in 2 Mac 107, though 'the procession was after the manner of the feast of Tabernacles ' (v.6), wag somewhat later in the year. Thus there was historical and uninspired (for the Jews did not hold the Books of Maccabees to be inspired) precedent for the employ- ment both of the palm-bearing and the shout on other suitable occasions besides the feast of Tabernacles. And (3) was not the occasion of Christ's entry into Jerusalem one that must have seemed eminently suitable alike to His disciples who began it (Lk 19^7) and to the candid (Mt 2115) and grateful (Jn 1217) Israelites who joined them in the celebration of if? The Jews, we know, were accustomed to associate with the feast of Taber- nacles the highest of those blessings which Messiah was to bring. It was as Messiah that Jesus now presented Himself. He had chosen to ride that day upon the ass's colt, in accord- ance with Zechariah's prophecy (Zee 99), just on purpose to make an offer of Himself to Jerusalem as her promised King (Mt 21J, Jn 12U). What, accordingly, would the people look for at His hands? What would they ask from Him? Salvation; but salvation not on its negative side alone, of deliverance, but on its positive side as well, of fruition. If the approaching feast of the Passover would remind them of the former, how their Egyptian oppressor had been smitten (Ex 1229), it was the feast of Tabernacles which pre-eminently supplied illustra- tions of the latter : its branches and its booths were redolent of that first night of freedom which their fathers had enjoyed under the cool booths of Succoth (Ex 12-^7), so refreshing after the dust and heat of the brickfield .and the furnace. Both sides— the negative and the positive, the smiting and the booths — were in one chapter (Ex 12) : they could hardly remember the one without the other. The form, therefore, which the celebra- tion of our Lord's entry into Jerusalem is described by the Four Evangelists as assuming, is not such as to require us to suppose that they made a mistake in placing it at the season of the Passover. On the contrary, it was neither unprecedented nor unnatural ; and the fact that it was not a legally prescribed hut only a popular ceremony, left them quite free to use it when they thought fit. It is not as if the Evangelists had transferred the unleavened bread of the Passover to the Feast of Tabernacles.