clefts
of
rocks,
hence
the
'honey
out
of
the
rock'
of
Dt
32'3,
in
hollow
tree-trunks
(1
S
14w
but
the
Heb.
text
is
here
in
disorder),
and
even,
on
occasion,
in
the
skeleton
of
an
animal
(Jg
148").
in
later
times,
as
is
evident
from
the
Mishna,
bee-keeping
was
widely
practised
by
the
Jews.
The
hives
were
of
straw
or
wicker-work.
Before
removing
the
combs
the
bee-keepers
stupefied
the
bees
with
the
fumes
of
charcoal
and
cow-dung,
burnt
in
front
of
the
hives.
In
Bible
times
honey
was
not
only
reUshed
by
itself
(of.
Sir
lis
'the
bee
is
little,
but
her
fruit
is
the
chief
of
sweet
things'),
and
as
an
accompaniment
to
other
food
(Mt
3\
Mk
16
'locusts
and
wild
honey,'
Lk
24«,
AV
with
fish),
but
was
also
largely
used
in
the
making
of
'bakemeats'
and
all
sorts
of
sweet
cakes
(Ex
16"),
sugar
being
then,
of
course,
unknown.
Although
it
formed
part
of
the
first-fruits
presented
at
the
sanctuary,
honey
was
excluded
from
the
altar,
owing
to
its
liabiUty
to
fermentation.
Honey
for
domestic
use
was
kept
in
earthen
jars
(1
K
14»
EV
'cruse'),
in
which,
doubtless,
it
was
also
put
for
transport
(Gn
43")
and
export
(Ezk
27").
Many
scholars,
however,
would
identify
the
'honey'
of
the
two
passages
last
cited
with
the
grape
syrup
(the
Arab,
dibs,
equivalent
of
the
Heb.
debash,
'honey')
of
modem
Syria,
which
is
produced
by
the
repeated
boiUng
of
grape
juice
(for
details
see
art.
'Honey'
in
EBi
col.
2105).
Indisputable
evidence
of
the
manu-facture
of
dibs
in
early
times,
however,
is
still
lacking.
In
addition
to
the
proverbial
expression
of
fertiUty
above
quoted,
honey,
in
virtue
of
its
sweetness,
is
fre-quently
employed
in
simile
and
metaphor
in
Heb.
Uterature;
see
Ps
19i»
119i«»,
Pr
16m
24'"-,
Ca
4"
5',
Sir
242»
49'
etc.
A.
K.
S.
Kennedy.
HOODS.—
Only
Is
sa
AV,
for
which
RV
has
rightly
'turbans.'
See
Dkess,
§
6.
HOOK.—
1
.
vav,
a
hook
or
ring
with
a
spike
driven
into
wood
(Ex
2632
etc.).
2.
Is
198,
job
41',
Am
4^,
Mt
17".
The
hook
used
in
fishing
was
of
course
attached
to
a
hne,
but
whether
the
latter
was
simply
held
in
the
hand
or
was
attached
to
a
rod
cannot
be
decided.
HOOPOE
(Lv
11",
Dt
1418
RV;
AV
'lapwing').—
The
hoopoe
(
Upupa
epops)
is
a
common
spring
visitor
in
Palestine,
where
its
striking
plumage,
its
tall
crest
and
odd
movements,
make
it
conspicuous.
Various
folklore
tales
exist
in
the
Talmud
and
among
the
feilahln
regarding
it.
It
was
an
'unclean'
bird
(Lv
11"),
possibly
because
of
its
habit
of
haunting
dunghills,
but
it
is
eaten
to-day
by
the
fellahln.
E.
W.
G.
Masterman.
HOPE.
—
1.
Hope
and
faith
(the
soul's
forward
and
upward
look
towards
God)
are
imperfectly
differentiated
in
the
OT,
as
with
men
who
'greeted
the
promises
from
afar'
(He
11"-");
hope
has
there
the
greater
vogue.
Amongst
theseveral
Heb.
words
thusTendered,(l)
signi-fying
restful
hope
{leaning
on
J'^,
&c.),
oftener
appears
as
'trust'
and
sometimes
as
'confidence'
—
'hope'
in
Job
6^",
Ps
16',
Pr
1432,
Eo
91,
Jer
17'.
(2)
A
subjective
synonym
(ladioally,
the
loins)
is
variously
translated
'hope,'
'con-fidence,'
and
'folly'
(of.
AV
and
RV
in
Job
»*
ZV;
also
Job
48,
Ps
49"
78'
858,
Pr
3k_
Eo
7=*).
(3)
RV
corrects
the
'hope'
(AV)
of
Jer
17",
Jl
3",
into
'refuge.'
(4)
A
synonym
hardly
distinguishablefrom
(5)
and
(6),
and
rendered
'hope'
or
'wait
upon,'
occurs
8
times
(Ps
104^'
146*
etc.).
The
two
most
distinctive
OT
words
for
hope
are
frequently
rendered
'
wait
(for
or
upon)
.'
Of
these
(5)
bears
a
relatively
passive
significance
(e.ff.
in
Job
6"
14»,
Ps
33'
8-22
42^,
La
3^).
(6)
The
term
oftenest
recurring,
denoting
practical,
even
siremLous,
anticipation
(renderea
'expecta-tion'
in
Ps
9'8
62*),
has
a
root-meaning
not
far
removed
from
that
of
the
Heb.
verb
for
'believe';
Gn
49",
Ru
l'^.
Job
14',
Ps
258-
21,
Ezk
37",
Hos
2"
afford
good
examples.
It
is
to
the
OT
rather
than
the
NT
that
one
must
look
for
definite
representations
of
the
earthly
hopes
belonging
to
God's
Kingdom,
the
social
regeneration
and
national
well-being
that
come
in
its
train
(see,
e.g..
Is
98'-
11'-'
65.
60
f.,
Pas
72.
96-98,
etc.);
broadly
inter-
preted,
these
promises
are
of
permanent
validity
(see
Mt
6'»-
"
13",
1
Ti
48
etc.).
Hope
plays
an
increasing
part
in
the
later
OT
books;
it
advances
in
distinctness,
grandeur,
and
spirituaUty
with
the
course
of
revelation.
The
Holy
One
of
Israel
made
Himself
'the
God
of
hope'
for
mankind
(Ro
15";
cf.
Jer
148
and
17''
with
Is
42*
SI*"-
60).
When
the
national
hopes
foundered,
OT
faith
anchored
itself
to
two
objects:
(a)
the
Messianic
Kingdom
(see
Kingdom
of
God);
and
(6),
esp.
in
the
latest
times,
the
resurrection
of
the
dead
(Is
258
26",
Dn
12";
probably
Job
192««-,
Ps
168-"
17")
—
the
latter
conceived
as
necessary
to
the
former,
since
otherwise
those
who
had
suffered
most
for
God's
Kingdom
would
miss
it
(cf.
He
ll^,
1
Th
4""-).
The
OT
heritage
is
developed
in
extravagant
forms
by
Jewish
Apocalyptic
literature,
which
was
the
product
of
a
powerful
ferment
in
the
Judaism
of
New
Test,
times.
Philo
Judaeus,
who
represents
philosophic
Judaism
at
the
farthest
remove
from
popular
Messianic
enthusiasm,
nevertheless
makes
hope
(followed
by
repentance
and
righteousness)
the
leader
in
his
triad
of
the
elementary
religious
virtues
(cf.
1
Co
13'8),
while
faith
leads
the
second
and
highest
triad.
2.
To
both
factors
of
'the
hope
of
Israel,'
separately
or
together,
St.
Paul
appealed
in
addressing
his
com-patriots
(Ac
1382
238"-
268"-
22«-
282").
It
was
'a
lamp
shining
in
a
dark
place'
(2
P
l'»):
hope
at
the
Christian
era
was
flickering
low
in
the
Gentile
world
(see
Eph
2'2,
1
Th
4'8,
1
Co
15821
—
amply
confirmed
by
classical
literature).
'By
the
resurrection
of
Jesus
Christ
from
the
dead
'
humanity
was
'
begotten
again
unto
a
living
hope'
(1
P
18;
cf.
Ac
222-88,
1
Co
15'2-28,
Rev
1"'):
the
IsraeUte
hope
was
verified,
and
the
Christian
hope
founded,
by
the
return
of
Jesus
from
the
grave.
The
Greek
word
for
'hope'
(elpis,
noun;
elpizo,
verb)
primarily
meant
expectation
of
good
or
evil
—
commonly,
in
effect,
the
former;
but
'in
later
Greek,
at
the
time
when
hope
made
its
presence
so
powerfully
felt
in
the
Christian
sphere,
elpis
elsewhere
came
to
be
increasingly
used
with
the
sense
of
anxiety
or
fear,
of
which
there
is
not
a
single
example
in
the
LXX
or
NT'
(Cremer);
'evil
hopes'
in
the
Gr.
of
Is
28"
is
ironical,
similarly
in
Wis
13"'.
The
RV
rightly
substitutes
'hope'
for
■
trust
'
in
the
18
places
where
AV
rendered
elpizd
by
the
latter;
for
the
NT
clearly
differentiates
'faith'
and
'hope,'
referring
the
latter
to
the
future
good
of
Christ's
Kingdom
longingly
expected,
while
the
former
is
directed
to
God's
past
deeds
of
salvation
and
His
present
grace
in
Christ.
'Hope'
is
used
by
metonymy
for
the
matter
of
hope,
the
thing
hoped
for,
in
Gal
5',
Col
1',
Tit
2'8,
He
6'8.
It
is
sometimes
replaced
by
'patience'
(or
'endurance'),
its
expression
in
outward
bearing
(cf.
1
Th
18
and
2
Th
18');
and
(as
in
the
OT)
the
verbs
'hope'
and
'wait'
or
'look
for'
or
'expect'
are
inter-changeable
(see
Ro
8>9-25,
1
Co
1',
Gal
5=,
He
10").
St.
Paul
uses
a
graphic
and
intense
synonym
for
hope,
lit.
'watching
with
outstretched
head,'
in
Ro
8",
Ph
12".
elpis
appears
first
with
its
fuU
Christian
meaning
in
the
NT
Epp.;
for
it
dates
from
our
Lord's
resurrection
and
the
gift
of
the
Holy
Spirit
(Ro
15'').
Its
object
is,
in
general,
'the
glory
of
God'
(Ro
52,
1
Th
2'2),
i.e.
the
glorious
manifestation
of
His
completed
redemption
and
the
'coming'
of
His
'kingdom
in
power,'
which
is
to
be
realized,
particularly,
in
the
acknowledged
lord-ship
of
Jesus
(1
Co
15"-28,
Ph
2»«-,
Rev
17'*
etc.),
bringing
about
the
glorification
of
His
saints,
shared
by
material
nature
(Ro
8"-
26,
2
Th
l'"'-,
1
Co
15""').
This
will
begin
vrith
the
resurrection
of
the
dead
(1
Th
4'8,
1
Co
15'2-28,
jn
szst.)
and
the
transformation
of
the
earthly
body
(1
Co
15'™-,
2
Co
S'"-,
Ph
32'),
ushering
in
for
'those
who
are
Christ's'
the
state
of
'
incorruption
'
which
constitutes
their
'eternal
Ufe'
enjoyed
in
the
vision
of
God
and
the
full
communion
of
the
Lord
Jesus
(Lk
208"-,
1
Co
158«-,
Mt
58,
Jn
142'-172«,
1
Jn
32,
Rev
7'*-"
etc.).
Its
goal
is
in
heaven;
and
all
the
proximate
and
earthly
aims
of
Christianity,
