HOLM TREE

the foreground. So we find hagios associated with amSmos 'without blemish,' RV Eph 1* 5", Col 1^; and with dikaios 'righteous,' RV Mlc 6™, Ac 3". The three words hagioBs, hagiBsyriS, and hagiasmos desig-nate respectively the quality of holiness, the state of holiness, and the process or result. For the sphere and source of holiness, ct. Sanctification.

W. Taylor Smith.

HOLM TREE. — See Cypress.

HOLOPERNES.— According to the Book of Judith, Holof ernes was the general entrusted by Nebuchadnezzar, 'king of Nineveh," with the task of wreaking vengeance on 'all the earth' (2'«). Before his vast army nation after nation submitted and acknowledged Nebuchad-nezzar as a god. The Jews alone would not yield; and Holofernes accordingly blockaded their city of Bethulia. For the subsequent story and the death of Holofernes at the hands of Judith, see art. Judith.

Holofernes has been variously identified with Ashur-banipal, Cambyses, Orophernes of Cappadocia (a friend of Demetrius Soter, the enemy of the Jews), Nicanor (the Syrian general conquered by Judas Maccabseus), Scaurus (Pompey's lieutenant in Syria), and Severus (Hadrian's general). W. M. Nesbit.

HOLON.— 1. A city of Judah in the Hebron hills, given to the Levites (Jos 15" 21"). In the parallel passage 1 Ch 6'8 it Is called Hilen. The ruin Beit Aula, in the lower hills west of Hebron, would be a suitable site. 2. A city of Moab near Heshbon (Jer 48"). Its site has not been recovered.

HOLY OF HOLIES, HOLY PLACE.— See Taber-nacle, and Temple.

HOLY ONE OF ISRAEL.— A title of God used with especiaJ frequency by Isaiah to express His tran-scendence and majesty. The idea of God's holiness is, of course, much older than Isaiah, but to him, as to no one before, it was the central and most essential attribute of God, far more so than His power or majesty. We can trace this idea from the very moment of his call in the Temple. As he felt himself on that day standing in God's presence, his first thought was of his own uncleanness, and this wrung from him a cry of anguish (Is 6'; cf. St. Peter's cry in Lk 5'). When this passed away, he heard the angelic choir chanting the refrain, 'Holy, holy, holy is the Lord of hosts.' From henceforth he thought of God most often as a pure, unique, spiritual Being removed from all the imperfections of earth — an idea found also in some of the Psahns (e.g. 7122 78" 89"). It was in a special sense against the Assyrian invaders that God vindicated His claim to this title (2 K 1922), by showing that the might of man was powerless against His own people when protected by Him. In this sense the holiness and the omnipotence of God are nearly allied, though never synonymous.

H. C. O. Lanches'teb.

HOLY SEPULCHRE.— See Jerusalem, § 7.

HOLY SPIRIT.— The Christian doctrine of the Holy Spirit arises out of the experience of the Church, as it interprets, and is itself interpreted by, the promise of the Comforter given by Jesus to His disciples (Jn 14^16)^ This appeal to experience follows the method adopted by St. Peter in his Pentecostal sermon (Ac 2''). 'The teaching may briefly be stated as follows: The Holy Spirit is God; a Person vrithin the Godhead; the Third Person, the knowledge of whom depends on the revela^ tion of the Father and the Son, from both of whom He proceeds. He was in the world, and spoke by the prophets before the Word became flesh, and was Him-self the agent in that creative act. Through Him the atonement was consummated. He is the life-giving presence within the universal Church, the Divine agent

In its sacramental and authoritative acts; communi- „» „„- .~, .- — „

eating Himself as a presence and power to the in- I Word (Schultz, OT Theol. ii. 184)

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HOLY SPIRIT

dividual Christian; mediating to him forgiveness and new birth; nourishing, increasing, and purifying his whole personality; knitting him into the fellowship of saints; and finally, through the resurrection of the body, bringing him to the fulness of eternal life.* The purpose of this article is to justify this teacning from Scripture.

1 . The promise of Christ. — It is unnecessary to discuss the historical character of the Last Discourses as presented in John, because the fact of the promise of the Spirit is sufficiently attested by St. Luke (Lk 24", Ac 1<- '■ » 2'"), and its significance corroborated by the whole tenor of the NT. The specific promise of the Paraclete (Jn 14>«- "• a 15«i 16'-") must be read in view of the wider promise of the Abiding Presence, which is its background (142- »■ is-a 151-"). The firft truth to be grasped by the Christian disciple is that to see Jesus is to see the Father (14», cf. 12«), because the Son abides in the Father (v.'"'- IT"- 2"). Next he must realize the true meaning of the comfort and peace he has found in Christ as the way through which he attains his own true end, which is to come to the Father and abide in Him (14«-» 17a; ct. He 1^ lO"- m). So the promise takes, first, the form of a disclosure. If Jesus is not only to embody God but to be the channel through which the faithful have communion vrith Him, He must Himself depart to prepare abiding-places in the Father's house (142), that He may lift men to the sphere of His own eternal life, and that where He is they too may be (v.', cf. 12"). It is necessary, therefore, not only that the disciple should behold Jesus (16"- "• ") as the Apostles did with their eyes (1 Jn 1', Jn 19») and as later believers do through the Apostolic word (17'", Lk 1'), but that he should abide in Him (Jn 15«). Thus the purpose of the Incarnation is fulfilled in the linking up of the chain — the Father in the Son; the Son in the Father; the believer in the Son; mankind in God.

The method by which Jesus is to consummate this reconciling work is declared in the promise of the Para-clete. (For the question whether the word Parakletos is to be translated 'Comforter,' or 'Advocate,' see art. Advocate.) Having promised another 'Comforter,' the Lord proceeds to identify Him with the Spirit (Jn 14"), which enables Him to give to the Person, of whom He speaks, the name of 'the Holy Spirit' (v.2«, the Greek having the definite article before both ' Spirit ' and 'Holy'). Only once in His previous teaching is He reported to have employed this title (Mk S^" ||). Mk 12" and 13" appear to supply other instances, but comparison should be made with the parallel passages in either case (Mt 22", Mt lO^", Lk 21"). And there is something abnormal in the warning concerning the unpardonable sin, being one of the hard sayings fully interpreted only in the light of subsequent events) cf. Mk 8", Jn 6"). But 'Spirit' and 'Holy Spirit' occur as used by Christ in the Synoptics (Mt 1228, lj^ nis; Gr. no definite article) and in John (3*). "Too much cannot be made of this argument, as we are at best dealing with a Greek tr. of the words actually used by our Lord. But it remains true that in these cases a new and unexpected development is given to old ideas, as when Nicodemus fails to understand the spiritual birth (Jn 3'°), or disciples are scandalized by the spiritual food (6«ii), yet both the terms used and the thoughts represented are familiar, and postulate a previous history of doctrine, the results of which 'a master in Israel ' ought at least to have apprehended. The passage read by Jesus in the synagogue at Nazareth (Lk 4"- ", Is 61'- 2) forms a link between the Gospel and the OT in respect to the Spirit.

2. The Spirit la OT. — (DGeneral. The'OT never uses the phrase 'the Holy Spirit.' In two passages the epithet 'holy' is applied to the Spirit, but in each it is still further qualified by a possessive pronoun (Ps 51" 'thy,' Is 63"' 'his'). But the conception of the 'Spirit of God ' is characteristic, being closely related to the

The distinction