Helem
Helem the Asherite
The first Helem in Scripture appears in the genealogy of the tribe of Asher in 1 Chronicles 7:35. He is identified as a great-grandson of Asher and is called Helem in this verse, though the same individual appears to be called Hotham in 1 Chronicles 7:32. Such variation in names was common in ancient Hebrew genealogies, where individuals might be known by alternate forms of their name or by different names entirely. Helem was the brother of Zophah, Imna, and Shelesh, and the genealogy lists his sons as Zophah, Imna, Shelesh, and Amal.
The Tribe of Asher
Asher was one of the twelve tribes of Israel, occupying territory along the Mediterranean coast in the northwest of the promised land. The detailed genealogy in 1 Chronicles 7 served to establish the tribal lineages after the exile, preserving the identity of families and clans. The Asherites are described as "heads of fathers' houses, picked mighty warriors, chief of the princes" (1 Chronicles 7:40), indicating a tribe known for producing capable leaders and soldiers. Helem's family was part of this distinguished heritage.
Helem in Zechariah's Prophecy
A second person named Helem appears in Zechariah 6:14. In this prophetic passage, the prophet Zechariah was instructed to take silver and gold from Jewish exiles who had returned from Babylon and to make crowns for Joshua the high priest (Zechariah 6:10-11). The crowns were then to be placed in the temple as a memorial. Among those who contributed were Heldai, Tobijah, and Jedaiah, who had recently arrived from Babylon (Zechariah 6:10). In verse 14, the crowns are said to be a memorial for "Helem, Tobijah, Jedaiah, and Hen the son of Zephaniah," where Helem appears to be an alternate name for Heldai.
The Symbolic Crowning
The Zechariah passage is rich with messianic significance. The crowning of Joshua the high priest and the declaration that "the man whose name is the Branch" would build the temple of the Lord and bear royal honor (Zechariah 6:12-13) pointed forward to a future figure who would unite the offices of priest and king. Helem and his companions, by providing the materials for this symbolic act, participated in one of the Old Testament's most vivid pictures of the coming Messiah. Their names were preserved in the temple as a perpetual witness to this prophetic event.
The Meaning Behind the Names
The name Helem likely derives from a Hebrew root meaning "strength" or "vigor." The Septuagint treats the word in Zechariah 6:14 as a common noun rather than a proper name, but most scholars regard it as a personal name, an alternate form of Heldai. The variation between Heldai and Helem may reflect dialectical differences or the use of a nickname. Such name variations are common throughout the Old Testament genealogies and narratives.
Biblical Context
Helem appears in two distinct biblical contexts. In 1 Chronicles 7:35, Helem is an Asherite descendant, also called Hotham in 1 Chronicles 7:32. In Zechariah 6:14, Helem is likely an alternate name for Heldai (Zechariah 6:10), one of the Jewish exiles who contributed gold and silver for the symbolic crowning of Joshua the high priest. Both appearances occur in genealogical or ceremonial contexts that establish identity and preserve memory.
Theological Significance
The Helem of Zechariah participates in a profoundly messianic scene. The crowning of a high priest with language about a coming Branch who would unite priestly and royal offices pointed to the fulfillment found in Christ. The act of preserving the crowns as a memorial in the temple demonstrated that prophetic signs were not merely for the moment but served as lasting testimonies to God's promises. Even seemingly minor participants like Helem played roles in God's unfolding plan of redemption.
Historical Background
The post-exilic context of Zechariah 6 reflects the period when Jewish exiles were returning from Babylon to rebuild Jerusalem and the temple (approximately 520-516 BC). Those returning often brought gifts and resources for the reconstruction effort. The arrival of Heldai/Helem and his companions from Babylon with silver and gold suggests ongoing connections between the diaspora community and those who had returned to the land. The symbolic use of their gifts for priestly crowns transformed a practical contribution into a prophetic statement.