Hem OF A Garment (^-^TIJ, shid, Exod. xxviii, 33, 34 ; xxxix. 24-26 ; elsewhere the " skirt" of a robe ; ma.-
airtoov. Matt, ix, 20 ; xiv, 30 ; elsewhere "border"). The importance which the later Jews, especially the Phari- sees (Matt, xxiii, 5), attached to the hem or fringe of their garments was founded upon the regulation in Numb. XV, 38, 39, M'hich ascribed a symbolical meaning to it. We must not, however, conclude that the fruige owed its origin to that passage ; it was in the first in- stance the ordinary mode of finishing the robe, the ends of the threads composing the woof being left in order to prevent the cloth from unravelling, just as in the Egyi^tian calasiris (Herod, ii, 81 ; see Wilkinson's Am:. Egyptians, ii, 90), and in the Assyrian robes as repre- sented in the bas-reliefs of Nineveh, the blue ribbon be- ing added to strengthen the border. The Hebrew word n^":J, tsitsith', "fringe" (Numb, xv, 38, 39), is express- ive of the fretted edge : the Greek KQcanrtCa (the ety- mology of which is uncertain, being variously traced to (cpojCToc, uKpoQ TTidov, and (cpi/Trif) applies to the edge of a river or mountain (Xenoph. Hist. Gr. iii, 2, § 16; iv, 6, § 8), and is explained by Hesj-chius as ru tv t<i) iiKQifi Tov 'iixariov KiKKwan'tvct pafifiaTa Kcii ro ciKpov aiiTou. Tlie beged or outer robe was a simple quadran- gular piece of cloth, and generally so worn that two of the cornei-s hung down in front : these corners were or- namented with a " ribbon of blue," or, rather, dark vio- let, the ribbon itself being, as we may conclude from tlie word used, i'^rs, as narrow as a thread or piece of string. The Jews attached great sanctity to this fringe (Matt, ix, 20 ; xiv, 36 ; Luke viii, 44), and the Pharisees made it more prominent than it was originally designed to be, enlarging both the fringe and the ribbon to an undue width (JMatt. xxiii, 5). Directions were given as to the number of threads of which it ought to be composed, and other particulars, to each of which a symbolical meaning was attached (Carpzov, Apparat. p. 198). It was appended in later times to the talith more especially, as being the robe usually worn at devotions, whence the proverbial saying quoted by Lightfoot {Ex- ercit. on Matt, v, 40), " He that takes care of his fringes deserv'es a good coat" (see Hilder, Be Hehrceor. restib. frinbriatis, Tubingen, 1701).— Smith. See Fringe.
He'inam (Gen. xxxvi, 22). See Homam.
Heman (Heb. Heyman', l^in, i. q. 'j^'^n-S, Cbald. faithful; Sept. Ar'/xai/ or A'tjidv, v. r. 'Ap.av,'Avav,Al- jiovcifi, etc.), the name of two men.
1. A person named with three others celebrated for their wisdom, to which that of Solomon is compared (1 Kings iv, 31), probably the same as the son of Zerah and grandson of Judah (1 Chron. ii, 6). B.C. post 1856, See Ethan.
2. Son of Joel, and grandson of Samuel, a Kohathite of the tribe of Levi, and one of the leaders of the Tem- ple music as organized by David (1 Chron. vi, 33 ; xv, 17 ; xvi, 41, 42). B.C. 1014. This, probably, is the He- man to whom the 88th Psalm is ascribed. He had four- teen sons and three daughters (1 Chron. xxv, 5), some of ^vhom are enumerated in ver. 4. Asaph, Heman, and Jeduthun are termed " seers" in 2 Chron. xxix, 14, 30 ; XXXV, 15, which refers rather to their genius as sacred musicians than to their possessing the spirit of proph- ecy (1 Chron. xv, 19 ; xxv, 1 ; 2 Chron. v, 12), although there is not wanting evidence of their occasional inspi- ration. Sec ASAI'H.
He'math (Heb. Chanmath', r.^tl'i the same name as Hammath; Sept. Alita^; Yulg. translates calor), a Kenite, ancestor of the Kechabites (1 Chron. ii, 55). B.C. prob. cir. 1612. " Hemath," in Amos vi, 14, is an incor- rect Anglicized form of riT^PI (Chamath', Sept. Alfia^ v. r. "E,na^,'VvA'i. Emath), the city Hajiath, q. v.
Hem'dan (Wch. Chemdan' , 'y'l'Z'Pi, jdeasanf ; Sept. 'Attain, Vulgate Hemdam), the first named of the four " children" of Dishon, which latter was a son of Seir and one of the Horite " dukes" antecedent to the supremacy of the Edomites in Mt. Seir (Gen, xxxvi, 26). B.C. cin
HEMEROBAPTIST^
181
HEMMERLIN
1964. In 1 Chron. i, 41, the name is, by an error of transcribers, written Ilamran (Heb. Chnmran', "i"^ r^^j Sept. correctly 'Afial't, Vulg. Ilamram, Eng. Vers. " Am- ram"). " The name Henitlau is by Knobel (Genesis, p. '2,')6) compared with those of Jlumeidy and Ilnmwhi, two of the five families of the tribe o^Omran orAmran.who are located to the E. and S.E. of Akaba (Kobinson, Re- searc/ies, i, 268) ; also with the Bene-Hamyde, who are found a short distance >S. of Kerek (S.E. corner of the Dead Sea) ; and from thence to El-Busaireh, probably the ancient Bozrah, on the road to Petra. (See Burck- hardt, Syiio, etc., p. G95, 407.)" — Smith.
Hemerobaptistae {ii^upojiaTrTKjTai). Eusebius (II isf. Jut/is. [v. I'i) cites from Hegesippus a list of her- esies iirevalciit among the Jews, and names, as one of the heretical sects, the HemerobapHstce. Epiphanius (Hares, xvii) also names this sect, and derives their name from the fact that they hold daily ablutions to be essential to salvation (see also Apost. Const, lib. vi, cap. vi). IMosheim (Commentaries, Introd. chap, ii, § 9, en- deavors to show that the so-called "Cliristians of St. John" are descended from these ancient Hemerobaptists. See Suicer, Thesaunis (Amst. 1728), i, 1331 ; and the ar- ticles Christians of St. John; Mendeans.