For thou art my hope [tikvah], O Lord God; thou art my trust from my youth. Psalm 71:5
Hope can only be as strong as what we believe. Hope indeed often hinges on the strength and depth of our beliefs, giving us resilience and direction in challenging times. It aligns well with many themes in Proverbs and Psalms, which often emphasize the power of faith and belief.
The word for hope in Hebrew is Tikvah (תִקְוָה). HaTikvah (הַתִּקְוָה), "The Hope" is the national anthem of the State of Israel. (Click to listen Hatikvah)
Kol od ba’le’vav p’nima,Nefesh yehudi ho’miyah.U’lefa-atei mizrach kadimah,Ayin le’Tziyyon tzofiyah.Od lo avda tikva-teinu,Ha’tikvah bat sh’not al-payimLih-yot am chofshi b’ar-tzeinuEretz Tziyyon v’Yerushalayim.
Translation:
As long as within our heartsThe Jewish soul sings,As long as forward to the EastOur hope is not yet lost,It is two thousand years old,To be a free people in our landThe land of Zion and Jerusalem.
Some may percieve "hope" to lack certainty. But in Hebrew, the word for "hope" is more concrete.
Hope is rooted in expectation and Tikvah comes from the Hebrew root "kavah" meaning "to bind together, collect -- thus a tikvak can be a cord or thread. Tikvak can also mean to expect: tarry, wait (for, on, upon)."
The first occurrence of the word tikvah in the Bible is in the biblical Book of Joshua during the account of Joshua and the Israelites conquering the city of Jericho after entering Eretz Israel. Two Israelite spies encounter a famous biblical woman named Rahab. She is a prostitute -- an interesting choice for God to use. The spies make an arrangement with Rahab whereby she is to tie a scarlet cord from her window to identify and save her and her family.
Joshua 2:17-18
The men said to her, “We shall be free from this oath to you which you have made us swear, unless, when we come into the land, you tie this cord of scarlet thread (a tikvah) in the window through which you let us down, and gather to yourself into the house your father and your mother and your brothers and all your father’s household.
Rahab responded:
Josuah. 2:21:
She said, “According to your words, so be it.” So she sent them away, and they departed; and she tied the scarlet cord (a tikvah) in the window.
The bible tells us to be hopeful, with an expectant assurance and Rahab waited expectantly.
One of the most difficult things to remember is that hope is rooted in waiting. There too, in the Book of Joshua, is a reminder. The tikvah, the cord was Rahab’s only guarantee that her household would be spared by the Israelites. Rahad tied a physical cord to her window to ensure her family's safety, but Rahab still had to wait for the realization of the spies’ promise.
Within the list of faith champions in Hebrews Chapter 11 of the New Testament, Rahab is mentioned right after Moses, and instead of Joshua. Wow! The only other woman mentioned on the list is Sarah, Abraham’s wife and mother of Isaac. It is a high honor to be included in this group of believers.
Hebrews 11:31
It was by faith that Rahab the prostitute was not destroyed with the people in her city who refused to obey God. For she had given a friendly welcome to the spies.
Rahab is one of five women mentioned in Matthew’s genealogy of Jesus; they are Tamar the wife of Judah, Rahab the wife of Salmon, Ruth the wife of Boaz, Bathsheba the wife of King David (after being the wife of Uriah), and Mary the Mother of Jesus. Other then Mary, Rahab is the only one mentioned again in the New Testament.
Keeping the Faith Equates to Keeping the Hope:
A verse in Hatikvah is "Our hope is not yet lost," which is a way of saying "never to lose hope." In the Jerusalem Talmud Berachot 2:4, Jewish sages say that even on the worst day, the 9th day of Av (Tisha B'Av), when the Temple was destroyed by the Romans, hope is not lost because a "Redeemer has been born."
There is a well-known legend found in Jewish tradition, reflecting the belief that even in the darkest moments, there is a glimmer of hope and redemption.
"On the day that the Holy Temple was destroyed, a Jew was plowing his field when his cow suddenly called out. An Arab was passing by and heard the low of the cow. Said the Arab: 'Jew, Jew! Unyoke your cow, free the stake of your plow, for your Holy Temple has now been destroyed.' The cow then lowed a second time. Said the Arab: 'Jew, Jew! Yoke your cow, reset the stake of your plow, for the Redeemer has now been born...'"
This tale captures a profound moment of loss and the simultaneous promise of renewal. This narrative emphasizes the idea that from great sorrow can come great hope, and it encourages faith in divine providence and the eventual redemption.
The rabbis teach that though the meaning is ostensibly the destruction was a consequence of the Jews' sins, there was a deeper reason for it all. From the ashes of the destroyed temples will arise an infinitely greater Temple, one constructed by God Himself, one that will stand for all eternity.
THE HOPE -- OUR REDEEMER:
As scriptures tell us, in times of our deepest despair our Redeemer gives us hope.
The "Hope of Israel" is a multifaceted concept in Jewish and Christian traditions. In Judaism, it often refers to the messianic hope—the anticipation of a future Messiah who will bring peace, justice, and restoration to Israel and the world. This hope is deeply rooted in the Hebrew Scriptures, particularly in the prophetic books.
Moses received the Torah the around 1250 BCE, which is approximately 3250 years ago. Hatikvah specifically tells us that our hope "is two thousand years old."
Acts 28:20 — The New International Version (NIV)
20 For this reason I have asked to see you and talk with you. It is because of the hope of Israel that I am bound with this chain.”
In Christianity, the "Hope of Israel" is seen as fulfilled in Jesus Christ, who is believed to be the promised Messiah. Christians believe that through Jesus, the promises of God to Israel are realized, bringing salvation not only to Israel but to all humanity. This hope is emphasized in the New Testament, especially in the teachings of Paul, who often speaks of the fulfillment of the promises made to the patriarchs of Israel through Jesus.
Now, here is an interesting "coincidence" as it relates to the timing in the National anthem. Hatikvah is based on a poem by Naftali Herz Imber, a Jewish poet from Złoczów, Austrian Galicia. Imber wrote the first version of this poem in 1877. However, the song Hatikvah wasn't officially declared the National Athem of Israel until 2004. The song says the Hope of Israel is 2000 years old. 2004 minus 2000 is the year 4. Now consider this.
In the Gospel of Luke, there is a famous reference to a census that took place around that time. This census is linked to the period when Quirinius was the governor of Syria and is notable for its connection to the nativity story of Jesus. In other words, "The Hope" of Israel can be dated back to just about the year Yeshua was born.
WAITING EXPECTANTLY FOR THE HOPE:
Jeremiah 29:11
For I am mindful of the plans I have made concerning you—declares the LORD—plans for your welfare, not for disaster, to give you a hopeful future.
"Waiting" is associated with patience. The Hebrew word for patience is savlanut (סבלנות). The root, s-v-l (ס-ב-ל), literally means “to bear” or “to suffer.”
To the believer, patience is a way of saying "long-suffering." Tikva (hope) helps us endure long-suffering.
Jewish suffereing is literally biblical. Jews have suffered throughout history and to this day. Every time Hatikvah, the national anthem, is sung it lifts the spirits of Jews, especially Israelies, and gives us the hope to bear the suffering of the Jewish people with expectancy. The Hope (Hatikvah) of Israel, the Messiah (Hamashiach - המשיח), the anointed One, maintains the Jew and the Christian.
"I make known the end from the beginning, from ancient times, what is still to come. I say, 'My purpose will stand, and I will do all that I please.'"
Isaiah 46:10 (NIV)
In conclusion, I see a message in Hatikvah that is relevant to Jews and Christians alike.
Lord, may HaTikvah (The Hope) in my heart bear fruit. 🙏
