D-in.
2. In Jg 8" (RV) ' the ascent of Heres ' (o-;:!.! r^h'jp) is mentioned as the spot from which Gideon returned after the defeat of Zebah and Zalmunna. Both the topography and the te.xt of the narrative are doubt- ful. RV has the support of LXX A, diri dvajjdireus '.-Vpes. B reads aVo iTrafwdetf [r^s Tra/>araifa>s] + "Apf s. Acj. and Symm. read c-in^^ ' the mountains,' and this is adopted by Siegfried-Stade. AV takes heres as an appellative and tr. ' before the sun was up'; Targ. Rashi 'before the sun set.' Both these last renderings are pronounced by Moore to be impossible (see his note).
The same word /teres appears in the proper name Timnath-heres (wh. see), Jg 2'; but by an inten- tional metathesis, to avoid anything that savoured of idolatry, 7't»!n'(//t-/iercs = ' portion of the sun,' appears to have been changed into Timnath-serab, Jos 19^ 24*'.
For o-i-n tj of Is 19" see Ir-ha-HERES.
J. A. Selbie.
HERESH (c'lj).— A Levite, 1 Ch 9". See Gene- alogy.
HERESY (afpfffit, ficeresis, secta ; in LXX only for 'free choice,' cf. ^ovX-qtriS, Hesj-ch.). — Alp. in the common .sense of ' heresy ' never occurs in XT. Here its dominant meaning is 'sect' or 'party' (t6 alpuadai rd lotov Kal Tovrtft ^^aKoXovOuVy Atll. Qufrst. 38 de Parab.). In later chussical usage it is the usual word for a philosopliic school or sect, as selected by its adherents (see Diog. Laert. i. 19 f., etc., e.ff. alp. \^yofj.ey tt]v Xiryt^ rivi aKoXovdou- trav) ; in Philo it often stands for rpoatpant^re- lii/io ; and in N'T its use is of a religions party (as in Jos.), with a more or le.ss deprecatory suggestion, as of the self-willed or sectarian spirit. So always in Ac, whether of the Sad. (5"), the Phar. (15° 2G' KttTd T^v dKpt^cardTijv aXp, t^s ijfieripai Sprji^Kelas f^rjaa <t>.), or the Christians, as seen from outside (24' wptjTOffrdTyjy T^$ Ttlii' Nofdjpafwv alp. ; 24'* Kara, ttji* iSiv fin X^yot'<nv aip. — an excellent instance; 28-'', the Christian sect rayraxoO dfT(Xi7eTat). In the I'auline Epistles the like clearly prevails. In Gal 5-' it occurs in a list of Ipya r^t <rapA-6s, as a manifestation of the unchastencd iieif-a.s.sertive or egoistic princijde (cf. 1 Co 3'-*); its immediate neighbours bring 'caballings' [ip,6ttai) and diW- sions (JixoffToffioi), while it.sclf aonotes partisan- sliip (:f. Ho 16'^). This was a spi cial vice of the
• So Stiidor, Bi.Tthpau. Keil, Biulrle, and otlicra. t Thfl words in linu'ketJt are evidently an accidental repetition from the prevloiu clause (aee Uoore'i not«'>.
Greek temper; so that we are not surprised to tind St. Paul saying in 1 Co 11'" that oip. are part of God's providential discipline whereby ster- ling characters may be brought to light. This principle is given as the grounuof his ov. n attitude to the news that dissensions or 'schisms' (<rxi- ffftara) exist in the Christian body at Corinth. It is probable, then, that alp. are here practically synonymous with tx-, the latter term being lixed by the context to practical negations of sympathy and fellowship, espcciallj' as between rich and poor (taking outward ellect at the Feast of Love itself). Coteries were formed, and the corporate unity vanished (alp. ivravda ov rairras X^yn rds Soy^drwv dXXi rds tujv ffx., Chrys. Horn, ad loc. ; so Theodoret, Theophyl. etc., ap. Suicer. To a later mode of thought belongs Aug.'a definition, hmresis aiitcm schisma inveteratum). So far we have no reason to connect alp. (or even axlaiiara, pare 1 Co 1'°, where alienation in sentiment, arising out of intellectual contentions (Ipides) of secondary import, is in question, cf. 12^, Jn 1*' 918 jQinj ,vith serious doctrinal divergences in the Church, but rather with breaches in the harmony of love. It means a factious division, or the spirit that underlies it. And this is probably the shade of meaning attaching to the adjective alpmKos, 'factious,' or self-willed, in Tit 3'° (cf. Ro IG"). A twofold development, however, is found in the use in 2 P 2', where aip. diruXfias are spoken of as being illicitly introduced. Here the qualifying gen. ( = ' leading to ruin,' cf. Ph 3'") and the verb alike suggest the new sense of /alsch/ chosen or erroneous tenets. Already the emphasis is mo\nng from persons and their temper to mental products, — from the sphere of sympathetic love to that of objective truth. But one change more remains to be made ere the biblical use passes wholly into the patristic and ecclesiastical. For the nature of the erroneous doctrine is here directly immoral (cf. Judc ') ; and so aXp. preserves part of the ethical connotation which is essential to its NT usage. The earliest case of its meaning pure theological error is also its earliest occiirrcnce outside the NT, viz. Ign. ad Trail. 6, dXXorpIos 5^ ^OTdvTjs ( = Docetisiii) dn^x^^^^f ^'"^^ ^cjTiif ai'pejiy, cf. ad Eph. 6. And in proportion as the conception of ' faith,' and the standard for testing it, became intellectual, the original sense of aip., as a li"ht and irresponsible exercise of native egoism in defiance of the claims of love, receded into the background (cf. Tert. De pra:sc. htrr. 6, ' Quarura opera sunt adulterie doctrin;e, ha^reses dicta- Gra?ca voce ex interpretatione electionis, qua quis sivo ad institu- endas sive ad suscipiendas eas utitur '). Finally, neither <rx. nor aip. in the NT ever denotes a party that has witlidrawn from the religious com- munion amid which it arose. In Judaism the co- existence of the Pharisees, Sadducees, and Esscncs was not deprecated. In the more intimate unity of each Cnristian eccle.iia 'rents' or 'factions' were felt to impair directly the vital functions of the local body in its xoii'iiii'ia of love, ami so as.sumed a moral significance. Separate Christian communions, and the applicnbilitj- to them of the terms ax- and alp., were problems of the future.