It remains only to be added that the Third Evan- gelist, while recording the same Triumphal Entry, and mentioning the acclamations of the people, omits alike the palm-branches and the Avord 'Hosanna.' The explanation, no doubt, of both omissions lies in the fact that St. Luke wrote especially for Gentiles : his readers would not have understood the Hosanna, and would have
misunderstood the palms. To Greeks the palii branch -would have been, inevitably, the p£ ])ride and victory : not, as to the Hebrew mind, an
paim- ,1m of
emblem of peaceful rest, and freedom, and house- hold joy. ' Hosanna ' would have meant nothing at all. Therefore the Evangelist to the Greeks paraphrases IIm' wur.l, and iiaiM]>hrases with it St. Matthew's an. I SK M;iik'> ;nMiin.n to it, 'in the highest'; rmdriin- i li.> \\ Inil.^ I.\ ' I'oace in heaven, and glory in tlir hiuli.'st (l.k l',r»). And, as St.
HOSPITALITY
HOUR
751
Matthew liail tlie dative of ascrijition, ' Hosanna to the Son of David ' — as looking for salvation to Him who had come to Jerusalem in this capacity ; so St. Luke, in his paraphrase of the Hosanna, em- ploys what we may call a dative clause : his ' Peace in heaven, and glory in the highest, ' are introduced so as to show us these as the result of Christ's coming as King in the name of the Lord : it is for these ends that He has come ; and on this account the people call Him blessed. It was for tliese ends that He was Ijiirn: wherefore the angels sang the same stniiii over Him at His Nativity (Lk 2^^) ; it is for these ends now that He jiaces forward to His cross : and therefore men, though as yet they understand it not (Jn 12'"), are moved, by a Power they know not, to hear Him record.
LiTERATriiK,— Art. * Hosanna' in Hastings' DB and in Encyc. nif'L; J' jri.^h F.nriic, loc. cit.\ Milligan, Cmti. mi Gospel of St. Ji'lui and Urri'i,aion\ Westcott, SL John's Gospel; Cornelius ii L:i|)Klf, .NtalL' aTiil Littledale, and Perowne, on Ps 118.
Jame.s Cooper.
HOSPITALITY This marked Oriental virtue
prevailed in Palestine in Christ's day. Our Lord assumes its exercise, rather than directly enjoins it. His Apostles, later, however, prescribed hospi- tality as a reflexion of the Christ spirit (Ro 12'^, 1 Ti 3=, Tit !«, He 13^ 1 P i^), even towards an enemy (Ro 12-"). Because of the widespread pre- valence of hospitality, inns (wh. see) were com- paratively few ; and even in khans or places of lodgment for strangers there were unfurnished rooms which were at the disposal of travellers, without cost. The innkeeper or host usually re- ceived remuneration for such extra service as the stranger might require, as in a case like that of the wounded man cared for at the Samaritan's expense (Lk lO**). Since Jesus Himself ' had not where to lay his head' (Mt8-"), He depended much upon the hospitality of the friendly disposed, as of Andrew and Peter at Capernaum (Mt 8"), and of Mary, Martha, and Lazarus at Bethany (Jn ll'-^) ; and frequently accepted the hospitality of house- holders (Mt 26«, Lk 5^ l^i'- 19% On occasions of the great feasts at Jerusalem, guest-chambers were freely put at the disposal of visiting worshippers (Mk 14"). When the Master sent out the Seventy, they were to take no purse, but to rely upon the hospitality of the people of the towns into which they might go (Lk 10"-); a blessing being left with the hospitable (v.=), while a woe is pro- nounced upon the inhospitable city (vv. '""'-). Christ said of His messengers that those who received them were in truth receiving Him (Jn 13^°). So incensed were two of His disciples at being refused entertainment in a Samaritan village, that they would have called down tire from heaven to destroy the people. But tliis spirit Jesus rebuked (Lk 952-56)_ Tiig spirit of hospitality was manifested in giving not only lodging .and food, but also water for the feet (Lk 7", cf. Jn 13^^) ; a servant usually unloosing and taking charge of the sandals (Lk 3'°). Sometimes a kiss characterized the hospitable reception (Lk V).
The empha.sis that Jesus laid upon the virtue of hospitality may be discovered in His description of the Last Judgment, in which the righteous are commended because ' I was a stranger and ye took me in ' (Mt 25^). See also art. iNN.
Literature. — Thomson, LB, passim ; Edersheim, Sketches of Jewish Social Life ; Trumbull, Oriental Social Life ; Hastings' DB, s.v. E. B. POLLAKD.
HOST.— See (1) Angels ; (2) Ho.spitality, Inn, Invitation.
HOUR.— 1. In several of their accounts of Christ's healings, the Evangelists indicate the instantane- ousness of the cures by some such expression as,
' He was healed in the selfsame hour' (Mt 8'^, cf. 9" 15-» 17'^ Jn 4=^). More definitely the word is used as a division of the day (Mt 2U^- =• «• '= 27'^- ■", cf. Mk 15^-=«, Lk 23", Jn P» 4«- " 19"). The usual system of reckoning time was from 6 a.m. to 6 p.m., and again from 6 p.m. to 6 a.m. 'In the 1st cent, of our era the day was divided, in popular language, into twelve equal parts or hours, which varied in length according to the season. . . . The expression, "the first hour," indicated the time when the shadow on the dial reached the mark which showed that ^j of the day had elapsed' (Ramsay, Expositor, March 1893, p. 216 f.). The question has been raised, because of the apparent divergence between Jn 19" and Mk 15-', whether St. John adopted another method of reckoninu in the Fourth (Jospel, viz. from midnight to midilay, nu<\ finiii miiMay to midnight. Prof. Ramsuy iii;iiiii,nii- iliat, though the Roman civil day was ivikonra in 1 hi.-, way, it was not divided into hours ; and that the note of time when the martyrdom of Polycarp took place, u/)? dySiri, does not prove its use in Asia Minor {I.e.). But the internal evidence of the Fourth Gospel points strongly to this mode of reckoning on the part of St. John. The tenth hour (Jn P') is more probably 10 a.m. than 4 p.m., if the two disciples lodged with Jesus 'that day.' It harmonizes with the custom of Eastern women of drawing water in the evening, and accounts for the weariness of Jesus, if we take ' the sixth hour ' of Jn 4" not as noon, but as 6 p.m. And although we cannot look for precision in point of time in Oriental writers, the divergence between the Synoptists and St. John as to the hour of Christ's condemnation and cruci- fixion is too wide to be intelligible on any other hyjjothesis than that they used different systems of reckoning. But if the 'sixth hour' of Jn 19" means 6 a.m., there is no divergence (see Westcott, St. John, p. 282; Smith, The Days of Bis Flesh, pp. 528-529 ; and for the opposite view, Dods, £xpos. Gr. Test. i. 698, 855, 856). See, further, artt. Day, Time.