HODEVAH.—
See
Hodaviah,
No.
3.
HODIAH.—
1.
A
man
of
Judah
(1
Ch
4").
AV
wrongly
takes
it
as
a
woman's
name.
2.
A
Levlte
(Neh
8'
9'
10>°).
3.
Another
Levite
(Neh
10").
4.
One
of
those
who
sealed
the
covenant
(Neh
lO's).
HOGLAH
('partridge').
—
Daughter
of
Zelophehad,
Nu
2633
271
3611,
jos
173
(P).
HOHAIU,
king
of
Hebron,
formed
an
alliance
with
other
four
kings
against
Gibeon,
but
was
defeated
by
Joshua
at
Beth-horon,
and
put
to
death
along
with
his
allies
at
Makkedah
(Jos
10«-).
HOLINESS.—
I.
IN
OT.—
The
Heb.
words
connected
with
the
Semitic
root
qdsh
(those
connected
with
the
root
chrm
may
be
left
out
of
the
inquiry:
cf.
art.
Ban),
namely,
godesk
'holiness,'
qadosh
*holy,'
qiddash,
etc.
'sanctify,
the
derived
noun
miqddsh
'sanctuary,'
qddesh
qedeshah
'whore,*
'harlot'
—
occur
in
about
830
passages
in
OT,
about
350
of
which
are
in
the
Pentateuch.
The
Aram,
qaddish
'holy'
is
met
with
13
times
in
the
Book
of
Daniel,
qddesh&nd
qedeshah
have
almost
exclusively
heathen
associations,
qaddish
is
used
in
a
few
passages
of
the
gods,
but
otherwise
the
Biblical
words
from
this
root
refer
exclusively
to
Jehovah,
and
persons
or
things
connected
withHim.
Theprimaiymeaning
seemsat
present
indiscoverable,
some
making
it
to
be_
that
of
'separa-tion'
or
'cutting
off,'
others
connecting
with
chadash
'new,'
and
the
Assyr.
quddushu
'pure,'
'bright';
but
neither
brings
conclusive
evidence*
In
actual
use
the
word
is
always
a
religious
term,
being,
when
applied
to
deity,
almost
equivalent
to
'
divine,'
and
meaning,
wheniised
of
personsorthings,'
set
apartfrom
common
usefordivineuse.'
1.
Holiness
of
God.
—
For
all
the
Ancient
East,
Phoe-nicians
and
Babylonians
as
well
as
Hebrews,
a
god
was
a
holy
being,
and
anything
specially
appropriated
to
one,
for
example
an
ear-ring
or
nose-ring
regarded
as
an
amulet,
was
also
holy.
The
conception
of
holi-ness
was
consequently
determined
by
the
current
con-ception
of
God.
If
the
latter
for
any
people
at
any
time
was
low,
the
former
was
low
also,
and
vice
versa.
In
the
heathen
world
of
the
Ancient
East
the
Divine
hoUness
had
no
necessary
connexion
with
character.
The
ethical
element
was
largely
or
altogether
absent.
So
a
holy
man,
a
man
specially
intimate
with
a
god,
need
not
be
a
moral
man,
as
in
Palestine
at
the
present
day,
where
holy
men
are
anything
but
saints
in
the
Western
sense
of
the
term
(Curtiss,
Primitive
Semitic
Religion
To-day,
p.
149
f.).
In
ancient
Israel
the
holi-ness
of
Jehovah
may
in
the
first
instance
have
been
ceremonial
rather
than
ethical,
but
this
cannot
be
proved.
In
the
so-called
Law
of
HoUness
(H,
contained
chiefly
in
Lv
17-26)
—
a
document
which,
though
com-piled
about
the
time
of
Ezekiel,
probably
contains
very
ancient
elements
—
the
ceremonial
and
the
ethical
are
inextricably
blended.
The
holiness
which
Jehovah
requires,
and
which
is
evidently
to
be
thought
of
as
to
some
extent
of
the
same
nature
as
His
own:
'Ye
shall
be
holy,
for
I
the
Lord
your
God
am
holy'
(Lv
19'),
includes
not
only
honesty
(19i'-
^),
truthfulness
(v.n),
respect
for
parents
(v.^,
20»),
fair
dealing
with
servants
(19"),
kindness
to
strangers
(v.*"),
the
weak
and
help-less
(vv."'
32),
and
the
poor
(v.»'),
social
purity
(2011S.
18"),
and
love
of
neighbours
(IQi"),
but
also
abstinence
from
blood
as
an
article
of
food
(l?""-19^*),
from
mixtures
of
animals,
seeds,
and
stuffs
(19"),
and
from
the
fruit
of
newly
planted
trees
for
the
first
four
years
(v.^m-);
and,
for
priests,
compliance
with
special
niles
about
mourning
and
marriage
(21i-i3).
In
other
words,
this
holiness
was
partly
ceremonial,
partly
moral,
without
any
apparent
distinction
between
the
two,
and
this
double
aspect
of
hoUness
is
characteristic
of
P
(in
which
H
was
incor-porated)
as
a
whole,
stress
being
naturally
laid
by
the
priestly
compiler
or
compilers
on
externals.
In
the
prophets,
on
the
other
hand,
the
ethical
element
greatly
preponderates.
The
vision
of
the
Holy
Jehovah
in
Isaiah,
which
wrung
from
the
seer
the
cry
'
Woe
is
me,
for
I
am
a
man
of
unclean
Ups'
(Is
6'),
leaves
the
ceremonial
aspect
almost
completely
out
of
sight.
The
holiness
of
Jehovah
there
is
His
absolute
separation
from
moral
evil.
His
perfect
moral
purity.
But
there
is
another
element
clearly
brought
out
in
this
vision
—
the
majesty
of
the
Divine
hoUness:
'Holy,
holy,
holy
is
the
Lord
of
hosts;
the
whole
earth
is
full
of
his
glory'
(v.').
This
aspect
also
comes
out
very
distinctly
in
the
great
psalm
of
the
Divine
hoUness,
perhaps
from
the
early
Greek
period,
where
the
holy
Jehovah
is
declared
to
have
'
a
great
and
terrible
name'
(Ps
99')
and
to
be
'
high
above
all
peoples'
(v.^),
and
in
one
of
the
later
portions
of
the
Book
of
Isaiah,
where
He
is
described
as
'the
high
and
lofty
One
that
inhabiteth
eternity,
whose
name
is
Holy'
(Is
S7is).
The
hoUness
of
God
in
OT
is
characterized
by
stainless
purity
and
awful
majesty.
2.
Holy
persons
and
things.
—
In
ancient
Israel
all
connected
with
God
was
holy,
either
permanently
or
during
the
time
of
connexion.
He
dwelt
in
a
holy
heaven
(Ps
20«),
sat
on
a
holy
throne
(Ps
47*),
and
was
surrounded
by
holy
attendants
(Ps
89').
His
Spirit
was
holy
(Ps
51",
Is
63i»f-),
His
name
was
holy
(Lv
20=
etc.).
His
arm
was
holy
(Ps
98'),
and
His
way
was
holy
(Is
353).
His
chosen
people
Israel
was
holy
(Lv
19^,
Dt
7'
etc.),
their
land
was
holy
(Zee
212),
the
Temple
was
holy
(Ps
11*
etc.),
and
the
city
of
the
Temple
(Is
62i,
Neh
111).
Every
part
of
the
Temple
(or
Tabernacle)
was
holy,
and
all
its
utensils
and
appurtenances
(1
K
8*);
the
altars
of
incense
and
burnt-offering
(Ex
30"'),
the
flesh
of
a
sacrifice
(Hag
2«),
the
incense
(Ex
30»),
the
table
(Ex
30"),
the
shew-bread
(1
S
218),
the
candle-stick
(Ex
30"),
the
ark
(v.^s,
2
Ch
35'),
and
the
anointing
oil
(Ex
SC).
Those
attached
more
closely
to
the
service
of
Jehovah—
priests
(Lv
213,
h),
Levites
(Nu
8i"-),
and
perhaps
to
some
extent
prophets
(2
K
4»),
—
were
holy
(with
ceremonial
hoUness)
in
a
higher
degree
than
others.
■The
combination
of
merdy
external
and
ethical
holiness
as
the
requirement
of
Jehovah
lasted
until
the
advent
of
Christianity,
the
proportion
of
the
elements
varying
with
the
varying
conception
of
God.
II.
IN
NT.—
The
word
'holiness'
in
EV
stands
for
kosiotes
(Lk
1'^,
Eph
42*)
,
hagiotes
(2
Co
!'■'
RV.'AV
having
another
reading;
He
121"),
hagiosyne
(Ro
IS
2
Co
71,
1
Th
3'3),
hagiasmos
(in
AV,
Ro
61'-
»,
1
Th
4»,
1
Ti
2is,
He
12",
but
m
the
other
6
passages
in
which
the
word
occurs
we
find
'sanctifica-tion
'
;
RV
has
'
sanctification
'
throughout)
,
and
for
part
of
hieroprepes
CTit
2'),
'as
becometh
holiness,'
RV
'reverent
in
demeanour.'
The
idea
of
holiness,
however,
is
conveyed
mainly
by
the
adjective
hagios'
holy'
(about
230
times)
and
the
verb
hagiazo
(27
times,
in
24of
which
it
is
rendered
in
EV
'sanctify'),
also
by
hodos
(Ac
2"
133^'-,
1
Ti
2»,
Tit
l',
He
723,
Rev
15"
163,not
in
the
textof
AV)
and
hierosh
Co
9",
2
Ti
313;
RV
has
in
both
passages
'sacred').
Of
these
words
by
far
the
most
important
is
the
group
which
has
hagios
for
its
centre,
and
which
is
the
real
equivalent
of
goaes^,gado5A,etc.,7izerosreferringrathertoextemaIhoUness
and
hosios
to
reverence,
piety,
hagios,
which
is
freely
used
in
LXX,
but
is
very
rare
in
classical
Greek
and
not
frequent
incominonGreek,neveroccurring(outsideof
Christian
texts)
in
the
seven
volumes
of
papyri
issued
by
the
Egypt
Explora-tion
Society,
is
scarcely
ever
used
in
NT
in
the
ceremonial
sense
(cf
.
1
Co
7",
2
P
113)
except
in
quotations
from
OT
or
references
to
Jewish
ritual
(HeO^-
3.
a.
24
iq"
etc.),
and
in
current
Jewish
expressions,
e.g,
'
the
holy
city,'
Mt
43
etc.
Otherwise
it
is
purely
ethical
and
spiritual.
Three
uses
demand
special
notice.
1
.
The
term
'
holy
is
seldom
appUed
directly
to
God
(Lk
1*",
Jn
17",
1
P
11"-,
Rev
43),
but
it
is
very
often
used
of
the
Spirit
of
God
('the
Holy
Spirit'
94
times,
56
of
which
are
in
the
writings
of
Luke:
cf.
art.
Holy
Spirit).
2.
The
epithet
is
used
in
10
passages
of
Christ
('
the
Holy
One
of
God,'
Mk
1^,
Lk
431,
Jn
68»;
also
Lk
185,
Ac
3"
421-
30,
He
7*1,
1
Jn
220,
Rev
3').
3.
It
is
very
often
used
of
Christians.
They
are
caUed
'
saints
'
or
'
holy
ones
'
ihagioi)
60
times,
39
in
the
PauUne
Epistles.
The
expression
is
no
doubt
of
OT
origin,
and
means
'con-secrated
to
God,'
with
the
thought
that
this
consecration
involves
effort
after
moral
purity
(cf.
Lightfoot
on
Ph
1').
In
this
use
the
ethical
element
is
always
in
