HERES

by God to each individual (Gn 2' 7'^ Job 33<), con-stitutes the personality ('life' 2 S 1", 'soul' Nu 5»), and is withdrawn at death (Ec 12'). This is the source of Ezekiel's emphasis on individual responsibility (18*), a criticism of the proverb concerning sour grapes (v.*), which was made to rest on an admitted principle of the Mosaic covenant, the visitation upon the children of the fathers' sins (Ex 200. This principle involves corporate guilt; which, though sometimes reduced to a pardonable weakness inseparable from flesh (Ps 783' 103", Job 10'), and therefore suggestive of heredity, yet, as involving Divine wrath and punishment, cannot be regarded as a palliation of transgression (Ex 34', Ps 7", Ro 1'*). Sin in the OT is disobedience, a breach of personal relations, needing from God forgiveness (Ex 34»' ', Is 43"'); and cannot therefore be explained on the principle of hereditary transmission. Moreover, the unity of Israel is as much one of external status as of physical nature, of the inheritance of the firstborn no less than of community in flesh and blood (Ex 4^2; cf. Gn 252» 27^). Similarly Adam is represented as degraded to a lower status by his sin, as cast out of the garden and begetting children in banishment from God's presence.

2. Such are the materials from which NT theology works out its doctrine of original sin, not a transmitted tendency or bias towards evil, but a submission to the power of the devil which may be predicated of the whole race. [See art. Sin.] J. G. Simpson.

HEKES. — 1. A mountain from which the Danites failed to expel the Amorites (Jg 1'"). It is probably connected with Beth-shemesh (1 K 4», 2 Ch 28'*) or Ir-shemesh (Jos 19"), on the boundary between Judah and Dan. 2. In Jg 8" (RV) 'the ascent of Heres' is mentioned as the spot from which Gideon returned after the defeat of Zebah and Zalmunna. Both the topography and the text of the narrative are doubtful. See also Ib-ha-hgres, Timnath-hehes, Timnath-

HEBESH.— A Levite (1 Ch Qi').

HEBEST. — The word 'heresy' (Gr. hairesis) is never used in the NT in the technical sense in which we find it by the first quarter of the 2nd cent., as a doctrinal de-parture from the true faith of the Church, implying a separation from its communion. The usual NT mean-ing of hairesis is simply a party, school, or sect; and sect is the word by which it is most frequently rendered. In Acts this is the invariable use. Thus it is apphed to the parties of the Pharisees and Sadducees (5" 15' 26»), precisely as in Jos. (Ant. xiii. v. 9). Similarly it is used of the followers of Christ, though not by themselves (24S. H 28«). In 24" St. Paul substitutes 'the Way' for his accusers' term 'a sect.' The reason may partly have been that in his own usage hairesis, whUe still bearing the general sense of 'party,' had come to convey a reproach as applied to Christians.

There was nothing that distressed St. Paul more than the presence of strife and party-feehng among his con-verts. The unity of the Church as the body of Christ was one of his ruling ideas (1 Co 12™-, Ro 12^, Eph l^^'-S^-, Col 1'8- M 2"); and the existence of factions, as fatal to the sense of unity, was strongly deprecated and condemned (Gal 5^', 1 Co 11"; cf. 'heretic,' Tit 3'°). 'Heresy' was division or schism (1 Co 11"- " shows that 'heresy' and 'division' [Gr. schisma] were practically synonymous); and 'schism' was a rending or cleaving of the body of Christ (.12?^- 2'). It was not doctrinal aberration from the truth, however, but practical breaches of the law of brotherly love that the Apostle condemned under the name of ' heresy ' (see esp., as illustrating this, 1 Co ll'™-).

Outside of Acts and the Pauline Epp., hairesis is used in the NT only in 2 P 2'. In this, probably the latest of the NT writings, we see a marked advance towards the subsequent ecclesiastical meaning of the word. The

HEROD

' damnable (RV ' destructive ') heresies ' here spoken of spring not merely from a selfish and factious spirit, but from false teaching. As yet, however, there seems to be no thought of the existence of heretical bodies outside of the general Christian communion. The heresies are false teachings (v.') leading to 'Ucentious doings' (v.2), but they are 'brought in,' says the writer, 'among you." J., c. Lambert.

HEBETH. — A forest which was one of the hiding-places of David (1 S 22'). The reference may be to the wooded mountain E. of Adullam, where the village of Kharas now stands.

HEBMAS. — A Christian at Rome, saluted in Ro 16". The name is a common one, especially among slaves. Origen identifies this Hermas with the celebrated author of The Shepherd, a book considered by many in the 2nd cent, to be on a level with Scripture. For the disputed date of the book, which professes to record visions seen in the episcopate of Clement (c. a.d. 90-100), but which is said in the Muratorian Fragment (c. 180-2007) to have been written in the episcopate of Pius (not before a.d. 139), see Salmon's Introd. to the NT, Lect. xxvi. But Origen's identification is very improbable, the dates being scarcely compatible, and the name so common.

A. J. Maclean.

HEBMES. — One of those greeted in Ro 16", possibly a slave in Caesar's household. Hermes was a very common slave's name (Lightfoot, Philipp. p. 176).

A. J. Maclean.

HERMOGENES.— A companion of St. Paul, who, vrith Pbygelus and 'all that are in Asia,' deserted him (2 Ti 1"). The defection may probably have occurred at a time long past when St. Paul wrote (note RV). The AV refers to a defection at Rome, perhaps of natives of the province Asia in the city; but the aorist is against this. A. J. Maclean.

HEBMON.— The highest mountain in Syria (9050 ft. high), a spur of the Anti-Lebanon. Its name means 'apart' or 'sanctuary,' and refers to its ancient sanctity (cf. Ps 8912; and the name 'mount Baal-hermon,' Jg 3'). Meagre traces of ruins remain on its summit, prob-ably connected, at least partly, with a former high place. According to Dt 3', it was called Sirion by the Sidonians and Senir (wh. see) by the Amorites. It may have been the scene of the Transfiguration (Mk 9^). The summit has three peaks, that on the S.E. being the highest. Snow lies on the top throughout the year, except in the autumn of some years; but usually there is a certain amount in the ravines. The top is bare above the snow-Une; below it is richly wooded and covered with vineyards. The Syrian bear can sometimes be seen here; seldom, if ever, anywhere else. The modern name is Jebel esh-Sheikh, 'the Mountain of the Chief.'

R. A. S. Macalister.

HEBMONITES.— A mistaken tr. in Ps 42« AV, corrected in RV toHermons, and referring to the three peaks of the summit of Hermon (wh. see).

HEROD. — The main interest attaching to the Herods is not concerned vrith their character as individual rulers. They acquire dignity when they are viewed as parts of a supremely dramatic situation in universal history. The fundamental elements in the situation are two. First, the course of world-power in antiquity, and the relation between it and the political principle in the constitution of the Chosen People. Second, the religious genius of Judaism, and its relation to the poUtical elements in the experience of the Jews.

A glance at the map shows that Palestine is an or-ganic part of the Mediterranean world. When, under the successors of Alexander, the centre of poUtical gravity shifted from Persia to the shores of the Great Sea, the door was finally closed against the possibihty of poUtical autonomy in the Holy Land. The kingdom of the Seleucids had a much larger stake in the internal

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