HELVE

'wise counsels') suggests that rule and guidance which afterwards fell to presbyters or bishops.

We are not to think, however, that there is any reference in this passage to deacons and bishops as Church officials. The fact that 'helps' are named before 'governments,' and especially that abstract terms are used instead of concrete and personal ones as in the earlier part of the list, shows that it is functions, not offices, of which the Apostle is thinking throughout. The analogy of Ac 20^, moreover, where it is presbyters (v." RVm) or bishops (v.^' RV) that are exhorted to help the weak, is against the supposition that in an Ep. so early as 1 Cor. 'helps' and 'governments' cor-responded to deacons and bishops. 'Helps,' as Hort says iChr. Ecdesia, p. 159), are 'anything that could be done for poor or weak or outcast brethren, either by rich or powerful or influential brethren, or by the devotion of those who stood on no such eminence.' ' Governments,' again, refers to 'men who by wise counsels did for the community what the steersman or pilot does for the ship.' J. C. Lambert.

HELVE. — Dt 19*: a word nearly obsolete, equivalent to 'handle.'

HEM. — See Fringes.

HEMAM.— A Horite clan of Edom (Gn SB^^). 1 Ch 139 lias Homam, but the LXX in both places Heman. Many scholars follow the LXX, others identify with Humaimeh south of Petra, or Hammam near Maon. George A. Barton.

HEMAN. — There appear at first to be three different men of this name in the OT. 1. A legendary wise man whose wisdom Solomon excelled (1 K #'). 2. A son (or clan) of Zerah of the tribe of Judah (1 Ch 2»), probably also alluded to in the title of Ps 88 as Heman the Ezrahite, Ezrah being another form of Zerah. 3. A Korahite singer of the time of David, said to be the son of Joel the son of Samuel (1 Ch 6»; cf. also 15"- " 16« 25'-=). As Chronicles in a number of cases confuses the genealogy of Judah with that of Levi (cf., e.g., 1 Ch 242. 43 ^th 62), and as the wise men of 1 K 43i are legendary, it is probable that the three Hemans are the same legendary ancestor of a clan celebrated for its music and wisdom. This view finds some support in the fact that the title of Ps 88 makes Heman both an Ezrahite (Judahite) and a Korahite (Levite).

George A. Barton.

HEMDAN.— See Hamran.

HEMLOCK.— See Gall, Wormwood. HEV.— See Cock.

HEN. — In Zee 6" 'Hen the son of Zephaniah' is mentioned amongst those whose memory was to be perpetuated by the crowns laid up in the Temple (so AV, RV). Some would substitute for 'Hen' the name 'Joshua' [Josiah] found in v.'°.

HENA. — A word occurring in conjunction with Iwah (2 K 18'* 1913, Is 3713). Both are probably place-names. Btisching has identified Hena with the modern Ana on the Euphrates; and Sachau supposes that Iwah is ' Imm between Aleppo and Antioch. The Targum, however, takes the words as verb-forms, and reads ' he has driven away and overturned.' Hommel regards them as divine star-names (cf. Arab, al-han'a and al-'awwct). Cheyne emends the text, striking out Hena, and reading Iwwah as 'Azzah ( = Gaza). W. M. Nesbit.

HENADAD.— A Levite (Ezr 3', Neh 3'»- ^ 10»).

HENNA.— See Camphire.

HEPHER.— 1. Son of Gllead the Manassite, and father of Zelophehad, Nu 26ffl 27', Jos IT^f- (P). Patronymic, Hepherites (Nu 26^2). 2. One of the tribe of Judah (1 Ch 4«). 3. A Mecherathite, one of David's heroes (1 Ch ll^^). 4. A Canaanite royal city, named immediately before Aphek (Jos 12"). The site is un-

HEREDITY

certain. The land of Hepher is mentioned in 1 K 4"' along with Socoh.

HEFHZI-BAH ('she in whom is my delight').— 1. The mother of Manasseh, king of Judah (2 K 21'). 2. Symbolic name of the Zion of Messianic times (Is 62').

HERALD. — The word occurs only in Dn 3* as tr. of Aram, kardz (probably = Gr. Keryx). The herald is the mouthpiece of the king's commands (cf. Gn il*'. Est 6»). It is found also in RVm of 1 Ti 2', 2 Ti 1", 2 P 2*, of St. Paul and Noah as heralds of God. The cognate Gr. verb and noun are regularly used in NT of ' preaching.' 'Crier' occurs in Sir 20'^. There is no instance in the Bible of the employment of 'heralds' in war.

C. W. Emmet.

HERB. — (1) yarag, yereq, twice tr. 'green thing' (Ex 1015, Is 156); gan ySrOq, 'garden of herbs,' Dt lli", 1 K 212. (2) 'gse6, herbage in general, Gn 1" (cf. Arab. 'ushb). See Grass. (3) deshe' is six times tr. 'herb' (Dt 322, 2 K 1926, Job 382', pg 372, jg 3727 66"). (4) 'SrBth, 2 K 4" 'herbs.' This is explained to be the plant colewort, but may have been any eatable herbs that survived the drought. The expressions 'dew of herbs' (Is 261' AV) and 'upon herbs' (Is 184 aV) are obscure. In the NT we have the Gr. terms Jiotanl (He 6' 'grass') and lachanon=yereq (Mt 13^2).

See also Bitter Herbs. E. W. G. Masterman.

HERCULES is mentioned by this name only in 2 Mac 419. 20. where Jason, the head of the Hellenizing party in Jerus. (B.C. 174), sent 300 silver drachmas (about £12, 10s.) to Tyre as an offering in honour of Hercules, the tutelary deity of that city. Hercules was worshipped at Tyre from very early times, and his temple in that place was, according to Herod, ii. 44, as old as the city itself, 2300 years before his own time. As a personifica-tion of the sun he afforded an example of the nature- worship so common among the Phoen., Egyp., and other nations of antiquity.

HERD.— See Cattle, Ox, Sheep.

HEREAFTER.— In Mt 26m ' Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven,' the meaning of 'here-after' is 'from this time' (RV 'henceforth'). So Mk 11", Lk 22S9, Jn I6i 14™. Elsewhere the meaning is 'at some time in the future,' as Jn 13' 'What I do thou knowest not now; but thou shalt know hereafter.'

HEREDITY, which may be defined as ' the hereditary transmission of qualities, or even acquirements,' so ;far as it is a scientific theory, is not anticipated in Holy Scripture. That men are 'made of one' (Ac 172« RV) is a fact of experience, which, in common with all litera-ture, the Bible assumes. The unsophisticated are content to argue from Uke to like, that is, by analogy. But the modem doctrine of heredity, rooted as it is in the science of biology, involves the recognition of a principle or law according to which characters are transmitted from parents to offspring. Of this there is no trace in the Bible. Theology is therefore not directly interested in the differences between Weismaun and the older exponents of Evolution.

1. In the OT, which is the basis of the doctrine of the NT, there is no dogmatic purpose, and therefore no attempt to account for the fact that ' all flesh ' has 'corrupted his way upon the earth' (Gn 6'2), and that 'there is none that doeth good' (Ps 14i). A perfectly consistent point of view is not to be expected. Not a philosophical people, the Hebrews start from the obvious fact of the unity of the race in the possession of common flesh and blood (Job 14i 15"), the son being begotten after the image of the father (Gn 5^; of. He 2"). This is more especially emphasized in the unity of the race of Abraham, that ' Israel after the flesh ' (1 Co IQis), whose were the fathers and the promises (Ro 9'- '). But the Bible never commits itself to a theory of the generation or procreation of the spirit, which is apparently given

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