prehended under the phrase to see God, The image is taken from Oriental princes, to see whose face and to be in whose presence was esteemed a great favor (Matt. V, 8; Heb. vii, 14), "Without holiness, ovdiig o^tTcn Tov Ki'piov." The opposite of this is to be removed from God and from his face. But Christ is always rep- resented as one who will be personally visible to us, and whose i)crsonal, familiar intercourse and guidance we sliall enjoj-. Herein Christ himself places a chief part of the joy of the saints (John xiv, xvii, etc.) ; and the apostles often describe the blessedness of the pious by the phrase heiiirj with Christ. To his guidance has God intrusted the human race, in heaven and on earth. And Paid says (2 Cor, iv, 6), we see " the brightness of the divine glory in the face of Christ ;" he is " the visible representative of the invisible God" (Col, i, 15),
According to the representations contained in the holy Scriptures, the saints will dwell together in the future world, and form, as it were, a kingdom or state of God (Luke xvi ; xx, 38 ; Rom, viii, 10 ; Kev, vii, 9 ; Heb. xii, 22). They will there partake of a common feUcity. Their enjoyment will doubtless be very much height- ened by friendship, and by their confiding intercourse with each other. We must, however, separate all earth- ly imperfections from our conceptions of this heavenly society. But that we shall there recognise our former friends, and shall be again associated with tliem, was uniformly believed by all antiquitj% And when we call to mind the aff'ectionate manner in which Christ sooth- ed his disciples by the assurance that they should here- after see him again, should be with him, and enjoy personal intercourse and friendship Avith him in that place to which he was froing (John xiv, 3 ; comp, 1 Pet. i, 8), we may gather just grounds for this belief, Paul, indeed, says expressly that we shall be M"ith Christ, in company -with our friends who died before us ((V/«o ui'v ai'ToXe;, 1 Thess, iv, 17); and this presupposes tliat we shall recognise them, and have intercourse with them, as with Christ himself, — Kitto, s. v. See Eteuxal Life,
HEAVEN AND EARTH is an expression for the whole creation (Gen. i, 1), In prophetic language the phase often signifies the political state or condition of persons of different ranks in this world. The heaven of the political world is the sovereignty thereof, Avhose host and stars are the powers that rule, namely, kings, princes, counsellors, and magistrates. The earth is the peasantry, plebeians, or common race of men, Avho pos- sess no power, but are ruled by superiors. Of such a heaven and earth we may understand mention to be made in Hagg. ii, G; vii, 21, 22, and referred to in Heb. xii, 2G. Such modes of speaking were used in Ori- ental poetry and philosophy, which made a heaven and earth in eveiything, that is, a superior and inferior in everj' part of nature ; and we learn from ]>Laimonides, quoted by IMede, that the Arabians in his time, when they woidd express that a man was fallen into some great calamity, said, "His heaven has fallen to the earth," meaning his superiority or prosperity is much diminished. "To look for new heavens and a new earth" (2 Pet. iii, 13) may mean to look for a new order of the present world. — Wemyss,
Heave-offeiing (tl^C^nin, terumah', from C^l, to be hi;/h; Sept. usually a<i)ai'pei.ia), a term including all that the Israelites voluntarily (Exod, xxv, 2 sq. ; xxxv, 2-4 ; xxxvi, 3) or according to a precept (Exod, xxx, 15 : Lev, vii, 14; Numb, xv, 19 sq. ; xviii, 27 sq. ; xxi, 29 sq, ; comp, Ezek, xiv, 13) contributed of their o^m prop- erty to Jehovah (not as an offering in the usual sense, but) as a present (Isa. xl, 20), to be applied to the regu- lar cultus, i, e, for the establishment and maintenance of the sanctuary and its accessories (Exod. xxv, 2 sq. ; xxx, 13 sq. ; xxv, 5 sq., 21 , 24 ; xxvi, 3, 0 ; Ezra viii, 25, etc), or for the support of tlie priests (Exod, xxix, 28 ; Numb, xviii, 8 sq. ; v, 9), Prescribed contributions were, in addition to the annual temple-tax [see Tejiple], chiefly (hat share of the booty taken iu war which be-
HEAVE-SHOULDER
128
HEBER
lonsjcd to the priests (Numb, xxi, 29 sq.), the yearly firsr-friiits (Numb, xv, 19 sq.; comp. 2 Sam. i, 21), and the teiitlis which the Levites were required to make ovck- to the priests out of the natural tithes paid to them (Numb.xviii,25 sq.; what the Levites retained for tlieir own use not being thus styled). The term fTClin seems to stand in a narrower sense in Neh. x, 37 ; xii, 44; xiii,3 [see Firstling], and tlie Talmudists so call only the agricultural first-fruits appropriate to human use", together with the Levitical tenths (see the tract Terumoifi in the ilishna, i, C). Heave-offerings are coup- led with fu-st-fruits in Ezek. xx, 40, and with tithes in Jlal. iii, 8. In Ezek. xlv, 1 ; xlviii, 8 sq., 12, 20 sq., the same word is applied to that portion of the Holy Land which is represented as set apart for the maintenance of the sanctuary and the priests. For the care of all such contributions, as well as for voluntary offerings and tithes in general, a special class of officers was (from the time of king Hezekiah) detailed, of whom a higher priest liad the superintendence (2 Chron. xxi, 11, 12, 14 ; Neh. xii, 44 ; xiii, 5). Heave-offerings coidd be used or consumed only by the priests and their chil- dren (Numb, xviii, 19 ; Lev. xxii, 10). Later regula- tions are detailed in the Talmudical tract Terumoih.— ■\\'iner, i, 470. Compare Wave-offering.