Hymenaeus (Gr. Huménaios, “belonging to Hymen” ”). Christian who apostatized, guilty of blasphemy and spreading the false teaching that the resurrection was a past event (1 Tit 1:19, 20; 2 Tit 2:17, 18). For his blasphemy, together with his companion Alexander, they were handed over to “Satan”, an act that undoubtedly included their separation from the church. If Paul expected this action to have a salutary effect on the offenders, he was disappointed, at least with respect to Hymenaeus, because when he wrote his 2nd Epistle to Timothy, Hymenaeus was still active in apostasy from him.
Source: Evangelical Bible Dictionary
Christian of Ephesus, and Alexander, of whom the apostle Paul says that “they were shipwrecked in the faith”, and he handed them over to Satan so that both might learn not to blaspheme, that is, he excluded them from the Christian community, 1 Tm 1, 19 -twenty. It may be the same H. mentioned together with Philetus, false doctors who denied the resurrection of the flesh and affirmed that the resurrection had already happened, 2 Tm 2, 17-18.
Hymn, Greek hymnos, chant. Lyrical composition, ode, song that exalts the glory of a hero, of a god. Like the peoples that surrounded it, such as Egypt, Mesopotamia, Canaan, throughout its history Israel cultivated poetry in all its forms, as in the book of Psalms. Already from the first books of the Scriptures we find songs, hymns, that exalt the greatness of Yahweh, his prodigies in nature and in history, such as the triumphant song of Moses, three the extermination of Pharaoh’s army, which exalts the power of Yahweh who miraculously saves the Israelites when he brought them out of slavery in Egypt, Ex 15; the song of the prophetess Deborah, on the occasion of the victory over the Canaanites, a hymn that celebrates Yahweh’s intervention against the enemies of his people and commends the tribes that heeded the prophetess’s call to fight, Jc 5. There is a book, disappeared, of which there is only one reference in the Scriptures, which was a collection of epic songs, of hymns, called the Wars of Yahweh, Nm 21, 14. In the OT, the book that contains the most hymns is that of the Psalms, from the Latin psalmus, song, called the Psalter, from the Greek psalterion, from the name of the stringed instrument with which the song was accompanied, a term that translated the Hebrew Tehil.lim, hymns, praises. However, this denomination does not cover all the Psalms, since the hymns of them are: Sal 8; 19 (18); 29 (28); 33 (32); 46 (45); 47 (46); 48 (47); 76 (75); 84 (83); 87(86); 93 (92); 96 (95); 97 (96); 98 (97); 99 (98); 100 (99); 103 (102); 104 (103); 105 (104); 106 (105); 113 (112); 114 (113A); 117 (116); 122 (121); 135 (134); 136 (135); 145 (144); 146 (145); 147 (146-147); 148; 149; 150. These hymns generally have a similar structure: they begin with a prelude, an exhortation to praise Yahweh; then, the main body of the h., which contains the reasons for divine praise, the works performed by Yahweh, his attributes; at the end, the introductory exhortation is repeated, which is sometimes repeated between the stanzas, or else a prayer is said.
In the NT there are several hymns, such as the canticle of Mary, after the greeting with Elizabeth, the so-called Magnificat in Latin, Lk 1, 46-55, inspired by many places in the OT, such as the canticle of Ana, considered the model of the of Mary, 1 Sam 2, 1-10. The song of Zechariah, when he spoke to her at the circumcision of his son John the Baptist, known in Latin as the Benedictus, Lk 1 67-79. The song of Simeon, when the presentation of the child Jesus in the Temple, inspired by the prophet Isaiah, known in Latin as the Nunc dimittis, Lk 2, 29-32.
There are also pieces of hymns to Jesus, possibly sung in the liturgy of the early Church, as well as doxologies, also with Old Testament echoes, as in Jn 1, 1-18; Eph 5, 14; Phil 2, 6-11; Col 1, 15-20; 3, 16; 1 Tim 1, 17; 3, 16; 6, 15-16; 2 Tim 2, 11-13; Romans 11, 33-35; Rev 4, 8-11; 15, 3-4.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(Gr., Hymenaios, related to Hymen, the god of marriage). A so-called believer who was carried away by heresies and tried to ruin the faith of true believers, and who was excommunicated by Paul (1Ti 1:19-20; 2Ti 2:16-18).
Source: Hispanic World Bible Dictionary
Character whose name is the same as the Greek god of marriage. Paul mentions him as a heretic, along with †¢Alexander and †¢Philetus. His teaching included saying “that the resurrection has already taken place” (2Ti 2: 17-18). Paul notes: “I handed them over to Satan so that they might learn not to blaspheme” (1Ti 1:19-20).
Source: Christian Bible Dictionary
tip, BIOG HOMB HONT
vet, (Gr., “belonging to “Hymen”, the Greek god of marriage”). Person who was shipwrecked of faith. Paul abandoned him to Satan (1 Tim. 1:20). Hymenaeus denied the future resurrection, saying that it had already taken place. Philetus joined him in propagating this false teaching (2 Tim. 2:17, 18). It is possible that he was related to the nascent Gnosticism, allegorizing the hope of the resurrection, applying it to conversion and denying its literalness.
Source: New Illustrated Bible Dictionary
(name given in honor of Hymenaeus, the Greek god of marriage).
Apostate from Christianity who lived in the first century. Paul called him a blasphemer, indicating that he was full of “vain talk that violates what is holy.” Hymenaeus turned away from the truth and, together with a certain Philetus, taught false doctrines and subverted the faith of some. One of his false teachings was that † ˜the resurrection had already occurred † ™ at that time. Apparently what they taught was the following: the resurrection was merely spiritual, symbolic, and dedicated Christians had already had their resurrection; this was all that could be expected, there was no other resurrection in the future under the Messianic Kingdom of God. (2Ti 2:18; compare 1Co 15:12-23.)
In Paul’s first letter to Timothy, Hymenaeus’s name is mentioned along with that of another apostate: Alexander. The apostle says that he had delivered Hymenaeus and Alexander † œto Satan †, probably referring to his having cast them out or expelled them from the congregation. (1Ti 1:18-20; 2Ti 2:16, 17)
Source: Dictionary of the Bible
Harmful teacher associated with *Alexander (1 Tim. 1:19–20) and *Philetus (2 Tim. 2:17). Paul’s delivery of Hymenaeus and Alexander to Satan recalls 1 Cor. 5.5; both passages have been interpreted as excommunication (ie delivery to the sphere of Satan) and as the imposition of corporal punishment. These are not, of course, incompatible, but the verbal similarity with Job 2.6, LXX, and various disciplinary measures in the apostolic church (cf. Acts 5.3-11; 8.20-24; 13.9-11; 1 Cor. 11.30) suggest that physical effects were included at least. There are also parallels in the execration texts (cf. LAE, pp. 302). Still, the discipline, though drastic, was intended to be merciful and beneficial.
However, when 2 Tim. 2.17 the measure had not provoked the corresponding repentance. The error of Hymenaeus and others, clinically described as “it will eat away like gangrene,” was still very much on Paul’s mind. He understood a “spiritualization” of the resurrection (including, no doubt, the judgment), doctrine always repugnant to the Greek mind: there were similar misunderstandings earlier in Corinth (1 Cor. 15.12). Ideas like these took various forms in Gnostic religion: cf. what the false teachers maintained in the Acts of Paul Thecla 14 (combining two ideas): “We will teach you about that resurrection that he declares, which has already happened in the children we have, and we rise again when we have come to the knowledge of the true God” (MR James, Apocryphal New Testament, pp. 275).
This name (which is that of the god of marriage) is not very common.
Bibliography. JB Bauer, The New Testament Apocrypha, 1971.
AFW
Douglas, J. (2000). New Biblical Dictionary: First Edition. Miami: United Bible Societies.
Source: New Bible Dictionary