Herein – Hermonites

Herein

her-in', Hebrew bezo'th, "in" or "by this" (Genesis 34:22, the Revised Version (British and American) "on this condition"); en touta (John 4:37; John 9:30; John 15:8; Acts 24:16; 2 Corinthians 8:10; 1 John 4:10,1 John 4:17).

Hereof

her-ov', Greek haute, "this" (Matthew 9:26); houtos, "this" (Hebrews 5:3, the Revised Version (British and American) "thereof").

Heres

he'-rez, he'-res:

(1) har-cherec, "Mount Heres" (Judges 1:34 f), a district from which the Amorites were not expelled; it is mentioned along with Aijalon and Shallbim. In Joshua 19:41 f we have then two towns in association with Ir-shemesh and many authorities consider that as cherec = shemesh, i.e. the sun, and har, being perhaps a copyist's error for `ir, "city," we have in Judges 1:34 a reference to Beth-shemesh, the modern `Ain Shems. Conder thinks that Batn Harasheh, Northeast of Aijalon, a prominent hill, may be the place referred to. Budde thinks Har-heres may be identified with the Bit-Ninib (Ninib being the fierce morning sun) of the Tell el-Amarna Letters; this place was in the district of Jerusalem.

(2) ma`aleh he-charec, "the ascent of Heres" (Judges 8:13, the King James Version "before the sun was up"), the place from which Gideon returned to Succoth after his defeat of Zebah and Zalmunna. the Revised Version (British and American) is probably a great improvement on the King James Version, but both the text and the topography are uncertain.

(3) `ir ha-cherec, "City of Heres" EVm, "City of Destruction" (cherem) English Versions of the Bible, or "City of the sun" cherec) English Versions, margin. This is the name of one of the "five cities in the land of Egypt that speak the language of Canaan, and swear to Yahweh of hosts" (Isaiah 19:18).

See IR-HA-HERES.

E. W. G. Masterman

Heresh

he'-resh (cheresh; the Septuagint's Codex Vaticanus, Rharaiel; Codex Alexandrinus, Hares): A Levite (1 Chronicles 9:15).

Heresy

her'-e-si, her'-e-si (hairesis, from verb haireo, "to choose"): The word has acquired an ecclesiastical meaning that has passed into common usage, containing elements not found in the term in the New Testament, except as implied in one passage. In classical Greek, it may be used either in a good or a bad sense, first, simply for "choice," then, "a chosen course of procedure," and afterward of various schools and tendencies. Polybius refers to those devoting themselves to the study of Greek literature as given to the Hellenike hairesis. It was used not simply for a teaching or a course followed, but also for those devoting themselves to such pursuit, namely, a sect, or assembly of those advocating a particular doctrine or mode of life. Thus, in Acts, the word is used in the Greek, where the King James Version and the Revised Version (British and American) have "sect," "sect of the Sadducees" (Acts 5:17), "sect of the Nazarenes" (Acts 24:5). In Acts 26:5 the Pharisees are called "the straitest hairesis (sect)." The name was applied contemptuously to Christianity (Acts 24:14; Acts 28:22). Its application, with censure, is found in 1 Corinthians 11:19 m; Galatians 5:20 margin, where it is shown to interfere with that unity of faith and community of interests that belong to Christians. There being but one standard of truth, and one goal for all Christian life, any arbitrary choice varying from what was common to all believers, becomes an inconsistency and a sin to be warned against. Ellicott, on Galatians 5:20, correctly defines "heresies" (King James Version, the English Revised Version) as "a more aggravated form of dichostasia" (the American Standard Revised Version "parties") "when the divisions have developed into distinct and organized parties"; so also 1 Corinthians 11:19, translated by the Revised Version (British and American) "factions." In 2 Peter 2:1, the transition toward the subsequent ecclesiastical sense can be traced. The "destructive heresies" (Revised Version margin, the English Revised Version margin "sects of perdition") are those guilty of errors both of doctrine and of life very fully described throughout the entire chapter, and who, in such course, separated themselves from the fellowship of the church.

In the fixed ecclesiastical sense that it ultimately attained, it indicated not merely any doctrinal error, but "the open espousal of fundamental error" (Ellicott on Titus 3:10), or, more fully, the persistent, obstinate maintenance of an error with respect to the central doctrines of Christianity in the face of all better instruction, combined with aggressive attack upon the common faith of the church, and its defenders. Roman Catholics, regarding all professed Christians who are not in their communion as heretics, modify their doctrine on this point by distinguishing between Formal and terial Heresy, the former being unconscious and unintentional, and between different degrees of each of these classes (Cath. Encyclopedia, VII, 256 ff). For the development of the ecclesiastical meaning, see Suicer's Thesaurus Ecclesiasticus, I, 119-23.

H. E. Jacobs

Hereth, The Forest Of

he'-reth (ya`-ar chareth; Septuagint polis Sareik; the King James Version Hareth): David (1 Samuel 22:5) was told by the prophet Gad to depart from Mizpah of Moab and go to the land of Judah, and he "came into the forest of Hereth." The Septuagint has "city" instead of forest; see also Josephus, Ant, VI, xii, 4. The village Kharas, on an ancient high road, 3 miles Southeast of Aid el ma, probably David's stronghold ADULLAM (which see), may possibly answer to the place (PEF, III, 305, Sh XXI). "Horesh" has been suggested as an alternative reading.

E. W. G. Masterman

Heretic; Heretical

her'-e-tik, her'-e-tik, he-ret'-i-kal (hairetikos): Used in Titus 3:10, must be interpreted according to the sense in which Paul employs the word "heresy" (1 Corinthians 11:19; Galatians 5:20) for "parties" or "factions." According to this, the Scriptural meaning of the word is no more than "a factious man" (American Standard Revised Version), an agitator who creates divisions and makes parties. Weizsacker translates it into German ein Sektierer, "a sectarist." The nature of the offense is described in other words in 2 Thessalonians 2:6,2 Thessalonians 2:11.

Heretofore

her-too-for', Hebrew temol, "yesterday," "neither heretofore, nor since" (Exodus 4:10; compare Exodus 5:7,Exodus 5:8,Exodus 5:14; Joshua 3:4; Ruth 2:11); 'ethmol shilshom, "yesterday," "third day" (1 Samuel 4:7, "There hath not been such a thing heretofore."

Hereunto

her-un-too', Greek eis touto, "unto," "with a view to this" (1 Peter 2:21, "For hereunto were ye called"): "hereunto" is supplied (Ecclesiastes 2:25, "Who else can hasten hereunto more than I" the Revised Version (British and American) "who can have enjoyment," margin "hasten thereto").

Herewith

her-with', Hebrew ba-zo'th, bezo'th, "in," "by," or "with this" (Ezekiel 16:29; Malachi 3:10, "Prove me now herewith, saith Yahweh").

The Revised Version (British and American) has "herein" for "to do this" (Ezra 4:22); for "in these things" (Romans 14:18); "of them that have sinned heretofore" for "which have sinned already" (2 Corinthians 12:21); "hereunto" for "thereunto" (1 Peter 3:9); "herewith" for "thus" (Leviticus 16:3).

W. L. Walker

Heritage

her'-i-taj (nachalah, from nachal, "to give"; kleroo): That which is allotted, possession, property, portion, share, peculiar right, inheritance; applied to land transferred from the Canaanites to Israel (Psalms 11:6; Psalms 136:22); to Israel, as the heritage of Yahweh (Joel 3:2, etc.). In the New Testament (Ephesians 1:11) applied to believers, the spiritual Israel, as God's peculiar possession (Ellicott, Eadie).

Hermas

hur'-mas (Hermas): An abbreviated form of several names, e.g. Hermagoras, Hermeros, Hermodorus, Hermogenes, etc.; the name of a Roman Christian to whom Paul sent greetings (Romans 16:14). Origen and some later writers have identified him with the author of The Pastor of Hermas, but without sufficient reason. According to the Canon of Muratori, the author of The Pastor wrote when his brother Pius was bishop of Rome (140-55 AD). He speaks of himself, however, as a contemporary of Clement of Rome (chapter 4) (circa 100 AD). The name Hermas is very common, and Origen's identification is purely conjectural.

S. F. Hunter

Hermeneutics

hur-me-nu'-tiks.

See INTERPRETATION.

Hermes (1)

hur'-mez (Hermes): In the Revised Version margin of Acts 14:12 for "Mercury" in text (the King James Version "Mercurius").

Hermes (2)

(Hermes): The name of a Roman Christian, otherwise unknown, to whom Paul sent greetings (Romans 16:14). "Hermes is among the commonest slave names. In the household alone probably not less than a score of persons might be counted up from the inscriptions, who bore this name at or about the time when Paul wrote" (Lightfoot, Philippians, 176).

Hermogenes

her-moj'-e-nez (Hermogenes, literally "born of Hermes," a Greek deity, called by the Romans, "Mercury," 2 Timothy 1:15):

1. Where Did He "Turn Away"?:

Hermogenes was a Christian, mentioned by Paul as having, along with Phygellus and "all that are in Asia," turned away from him. It is not clear when or where the defection of those Asiatic Christians from the apostle took place, whether it was at Rome at the time of Paul's second imprisonment there, and especially on the occasion of his being brought before the emperor's supreme court, to be tried on a charge now involving the death penalty, or whether it was at some previous time in Ephesus.

2. Was It in Ephesus?:

If it was the latter, then the meaning is that Paul wishes to inform Timothy, or perhaps only to remind him, how in Ephesus, where Timothy was the presiding minister of the church, these persons, Phygellus and Hermogenes with many more, had turned away from him, that is, had refused to submit to his authority, and had rejected the Christian doctrine which he taught. This latter meaning, referring the "turning away" to some previous occasion in Ephesus, is thought by some expositors to be the probable signification, owing to the fact that the verb "they be turned away" is in the aorist tense, referring to a time long past when the apostle wrote.

3. Unlikelihood of It Being in Ephesus:

On the other hand there is no evidence that there ever was a time when "all they which are in Asia" (the King James Version) turned away from obedience to Paul. Whatever may have been the disloyalty and disobedience of individuals--and this certainly existed; see, e.g., Acts 20:29 f--yet, certainly the New Testament does not show that all that were in Asia, the Christian community as a whole, in Ephesus and Miletus and Laodicea and Hierapolis and Colosse and other places, repudiated his apostolic authority.

4. Probalility of It Being in Rome:

If the words "all they which are in Asia" refer to all the Christians from the proconsular province of Asia, who happened to be in Rome at the time of Paul's second imprisonment there, it can easily be understood that they should turn away from him at that testing time. It is impossible to say exactly what form their desertion of the apostle assumed. Their turning away would likely be caused by fear, lest if it were known that they were friends of the prisoner in the Mamertine, they would be involved in the same imprisonment as had overtaken him, and probably also in the same death penalty.

It is altogether in favor of a reference to Rome, that what is said about Phygellus and Hermogenes and their turning away from Paul is immediately followed by a reference to Onesiphorus, and to the great kindness which he showed, when he sought the apostle but very diligently in Rome. On the whole, therefore, a reference to Rome and to the manner in which these persons, named and unnamed, from Asia, had deserted Paul, seems most probable.

See PHYGELLUS.

John Rutherfurd

Hermon

hur'-mon (chermon; Codex Vaticanus, Haermon):

1. Description:

The name of the majestic mountain in which the Anti-Lebanon range terminates to the South (Deuteronomy 3:8, etc.). It reaches a height of 9,200 ft. above the sea, and extends some 16 to 20 miles from North to South. It was called Sirion by the Sidonians (Deuteronomy 3:9; compare Psalms 29:6), and Senir by the Amorites (Deuteronomy 3:9). It is also identified with Sion (Deuteronomy 4:48). See SIRION; SENIR; SION. Sometimes it is called "Mt. Hermon" (Deuteronomy 3:8; Joshua 11:17; 1 Chronicles 5:23, etc.); at other times simply "Hermon" (Joshua 11:3; Psalms 89:12, etc.).

2. The Hermons:

Once it is called "Hermons" (chermonim). the King James Version mistakenly renders this "the Hermonites" (Psalms 42:6). It must be a reference to the triple summits of the mountain. There are three distinct heads, rising near the middle of the mass, the two higher being toward the East. The eastern declivities are steep and bare; the western slopes are more gradual; and while the upper reaches are barren, the lower are well wooded; and as one descends he passes through fruitful vineyards and orchards, finally entering the rich fields below, in Wady etteim. The Aleppo pine, the oak, and the poplar are plentiful. The wolf and the leopard are still to be found on the mountain; and it is the last resort of the brown, or Syrian, bear. Snow lies long on the summits and shoulders of the mountain; and in some of the deeper hollows, especially to the North, it may be seen through most of the year.

Mt. Hermon is the source of many blessings to the land over which it so proudly lifts its splendid form. Refreshing breezes blow from its cold heights. Its snows are carried to Damascus and to the towns on the seaboard, where, mingled with the sharab, "drink," they mitigate the heat of the Syrian summer. Great reservoirs in the depths of the mountain, fed by the melting snows, find outlet in the magnificent springs at Chasbeiyeh, Tell el-Kady, and Banias, while the dew-clouds of Hermon bring a benediction wherever they are carried (Psalms 133:3).

3. Sanctuaries:

Hermon marked the northern limit of Joshua's victorious campaigns (Joshua 12:1, etc.). It was part, of the dominion of Og (Joshua 12:5), and with the fall of that monarch, it would naturally come under Israelite influence. Its remote and solitary heights must have attracted worshippers from the earliest times; and we cannot doubt that it was a famous sanctuary in far antiquity. Under the highest peak are the ruins of Kacr `Antar, which may have been an ancient sanctuary of Baal. Eusebius, Onomasticon, speaks of a temple on the summit much frequented by the surrounding peoples; and the remains of many temples of the Roman period have been found on the sides and at the base of the mountain. The sacredness of Hermon may be inferred from the allusion in Psalms 89:12 (compare Enoch 6:6; and see also BAAL-HERMON).

Some have thought that the scene of the Transfiguration should be sought here; see, however, TRANSFIGURATION, MOUNT OF.

The modern name of Hermon is Jebel eth-thilj, "mount of snow," or Jebel esh-sheikh, "mount of the elder," or "of the chief."

Little Hermon, the name now often applied to the hill between Tabor and Gilboa, possibly the Hill of Moreh, on which is the sanctuary of Neby Dahy, has no Biblical authority, and dates only from the Middle Ages.

W. Ewing

Hermonites

hur'-mon-its: In Psalms 42:6 the King James Version, where the Revised Version (British and American) reads "Hermons."

See HERMON.