Hivite – Holy Place

Hivite

hi'-vit (chiwwni; Heuaios):

1. Name:

A son of Canaan (Genesis 10:17), i.e. an inhabitant of the land of Canaan along with the Canaanite and other tribes (Exodus 3:17, etc.). In the list of Canaanite peoples given in Genesis 15:19–21, the Hivites are omitted in the Hebrew text, though inserted in Septuagint and S. Gesenius suggests that the name is descriptive, meaning "villagers." The difficulty of explaining it is increased by the fact that it has been confused with "Horite" in some passages of the Hebrew text. In Joshua 9:7 the Septuagint reads "Horite" as also does Codex A in Genesis 34:2, and in Genesis 36:2 a comparison with 36:24,25 shows that "Horite" must be substituted for "Hivite."

2. Geographical Situation:

In Judges 3:3 the Hittites are described as dwelling "in Mount Lebanon, from Mount Baal-hermon unto the entrance of Hamath," and in accordance with this the Hivite is described in Joshua 11:3 as being "under Hermon in the land of Mizpeh," and in 2 Samuel 24:7 they are mentioned immediately after "the stronghold of Tyre." Hence, the Septuagint (Codex Alexandrinus) reading must be right in Genesis 34:2 and Joshua 9:7, which makes the inhabitants of Shechem and Gibeon Horites instead of Hivites; indeed, in Genesis 48:22 the people of Shechem are called Amorite, though this was a general name for the population of Canaan in the patriarchal period. No name resembling Hivite has yet been found in the Egyptian or Babylonian inscriptions.

A. H. Sayce

Hizki

hiz'-ki (chizqi; Septuagint Azaki; the King James Version Hezeki): A son of Elpaal, a descendant of Benjamin (1 Chronicles 8:17).

Hizkiah

hiz-ki'-a (chizqiyah; Septuagint Ezekia, "strength of Yah"):

(1) A son of Neariah, a descendant of David (1 Chronicles 3:23, the King James Version "Hezekiah").

(2) An ancestor of the prophet Zephaniah (Ze 1:1). In the Revised Version (British and American) this word is here translated "Hezekiah." This name again appears in Nehemiah 10:17 (Hebrew 18) in the form of "Hizkijah" in the King James Version, but as "Hezekiah" in the Revised Version (British and American).

See HEZEKIAH.

Hoar-Frost; Hoary

hor'-frost.

See FROST.

Hoar; Hoary

hor, hor'-i.

See COLOR (8); HAIR.

Hobab

ho'-bab (chobhabh, "beloved"; Septuagint Obab): This name occurs only twice (Numbers 10:29; Judges 4:11). It is not certain whether it denotes the father-in-law or the brother-in-law of Moses. The direct statement of Numbers 10:29 is that Hobab was "the son of Reuel" (the King James Version "Raguel"). This is probably the correct view and finds support in Exodus 18:27, which tells us that some time before the departure of the Israelites from Sinai, Jethro had departed and returned to his own land. The statement of Judges 4:11 is ambiguous, and therefore does not help us out of the difficulty, but is rather itself to be interpreted in the light of the earlier statement in Numbers 10:29.

Mohammedan traditions favor the view that Hobab was only another name for Jethro. But this has little weight against the statements of Scripture. However, whether father-in-law or brother-in-law to Moses, the service he rendered to the leader of the hosts of Israel was most valuable and beautiful. Hobab was an experienced sheikh of the desert whose counsel and companionship Moses desired in the unfamiliar regions through which he was to journey. His knowledge of the wilderness and of its possible dangers would enable him to be to the Israelites "instead of eyes."

The facts recorded of this man are too meager to enable us to answer all the questions that arise concerning him. A difficulty that remains unsolved is the fact that in Judges 1:16 and 4:11 he is described as a Kenite, while in Exodus 3:1 and 18:1, the father-in-law of Moses is spoken of as "the priest of Midian."

Jesse L. Cotton

Hobah

ho'-ba (chobhah): A place "on the left hand," i.e. to the North of "Damascus," to which Abraham pursued the defeated army of Chedorlaomer (Genesis 14:15). It is probably identical with the modern Choba, about 60 miles Northwest of Damascus.

Hobaiah

ho-ba'-ya (chobhayah, "whom Yahweh hides," i.e. "protects"): The head of a priestly family that returned from Babylon with Zerubbabel. Because they could not trace their genealogy, they were not permitted to serve in the priestly office (Nehemiah 7:63 f). In the Qere of this passage and in the parallel list of Ezra 2:61, this name appears in the form "Habaiah" (chabhayyah). "Obdia" is the form of the word in 1 Esdras 5:38.

Hock

(`aqar, "to root out"): To hamstring, i.e. to render useless by cutting the tendons of the hock (in the King James Version and the English Revised Version "hough"). "In their selfwill they hocked an ox" (Genesis 49:6, the King James Version "digged down a wall"), in their destructiveness maiming those which they could not carry off: See also Joshua 11:6,Joshua 11:9; 2 Samuel 8:4.

Hod

hod (hodh, "majesty," "splendor"; the Septuagint's Codex Alexadrinus, Hod; Codex Vaticanus, Oa): One of the sons of Zophah, a descendant of Asher (1 Chronicles 7:37).

Hodaiah

ho-da'-ya.

See HODAVIAH.

Hodaviah

hod-a-vi'-a (hodhawyah, or hodhawyahu; the Septuagint's Codex Alexandrinus, Hodouia):

(1) One of the heads of the half-tribe of Manasseh on the East of the Jordan (1 Chronicles 5:24).

(2) A Benjamite, the son of Hassenuah (1 Chronicles 9:7).

(3) A Levite, who seems to have been the head of an important family in that tribe (Ezra 2:40). In Nehemiah 7:43 the name is Hodevah (hodhewah; Qere hodheyah). Compare Ezra 3:9.

(4) A son of Elioenai, and a descendant of David (1 Chronicles 3:24; hodhaywahu; Qere hodhawyahu, the King James Version "Hodaiah").

Hodesh

ho'-desh (chodhesh, "new moon"): One of the wives of Shaharaim, a Benjamite (1 Chronicles 8:9).

Hodevah

ho-de'-va, ho'-de-va (hodhewah, hodheyah, "splendor of Yah"): A Levite and founder of a Levite family, seventy-four of whom returned from exile with Zerubbabel, 538 BC (Nehemiah 7:43). the American Revised Version, margin gives as another reading "Hodeiah." In Ezra 2:40 he is called Hodaviah, of which Hodevah and Hodeiah are slight textual corruptions, and in Ezra 3:9 Judah, a name practically synonymous.

Hodiah; Hodijah

ho-di'-a, ho-di'-ja (hodhiyah, "splendor of Yah"):

(1) A brother-in-law of Naham (1 Chronicles 4:19), and possibly for that reason reckoned a member of the tribe of Judah. the King James Version translate "his wife" is wrong.

(2) One of the Levites who explained to the people the Law as read by Ezra (Nehemiah 8:7) and led their prayers (Nehemiah 9:5). He is doubtless one of the two Levites of this name who sealed the covenant of Nehemiah (Nehemiah 10:10,Nehemiah 10:13).

(3) One of the chiefs of the people who sealed the covenant of Nehemiah (Nehemiah 10:18). J. Gray Mcallister

Hoglah

hog'-la (choghlah, "partridge"): The third of five daughters of Zelophehad of the tribe of Manasseh (Numbers 26:33). Zelophehad leaving no male heir, it was made a statute that the inheritance in such cases should pass to the daughters, if such there were, as joint heirs, on condition, however, of marriage within the tribe (Numbers 27:1–11; Numbers 36:1–12; Joshua 17:3 f).

Hoham

ho'-ham (hoham, "whom Yahweh impels(?)" Gesenius): An Amorite king of Hebron and one of the five kings of the Amorites who leagued for war on Gibeon because of its treaty of peace with Joshua. The five were defeated in the decisive battle of Beth-horon, shut up in the cave at Makkedah in which they had taken refuge, and after the battle were slain, hanged and cast into the cave (Joshua 10:1–27).

Hoise

hoiz: The older form of "hoist" (Old English, hoise), to raise, to lift, and is the translation of epairo, "to lift up": "they .... hoised up the mainsail to the wind" (Acts 27:40). the Revised Version (British and American) "and hoisting up the foresail to the wind"; Wycliff has "lefte up" Tyndale "hoysed up."

Hold

hold: In the American Standard Revised Version frequently "stronghold" (Judges 9:49; 1 Samuel 22:4; 1 Samuel 24:22; 2 Samuel 5:17; 2 Samuel 23:14; 1 Chronicles 11:16; 1 Chronicles 12:16). See FORTIFICATION. In Revelation 18:2 for the King James Version "cage" (phulake) the Revised Version (British and American) substitutes, as in first clause, "hold," and in the margin "prison."

Holding

hol'-ding: Occurs with various shades of meaning:

(1) as the translation of tamakh, "to acquire," it has the sense of taking, obtaining (Isaiah 33:15, the Revised Version (British and American) "that shaketh his hands from taking a bribe," the English Revised Version, as the King James Version, "holding");

(2) of kul, "to hold," "contain," having the sense of containing or restraining (Jeremiah 6:11, "I am weary with holding in");

(3) of krateo, "to receive," "observe," "maintain" (Mark 7:3, "holding the tradition of the elders"; 1 Timothy 1:19, echo, "holding faith and a good conscience"; 1 Timothy 3:9, "holding the mystery of the faith in a pure conscience");

(4) holding fast, cleaving to, krateo (Colossians 2:19, "not holding the head," the Revised Version (British and American) "holding fast"; compare Acts 3:11; Revelation 7:1, "holding the four winds of the earth, that no wind should blow"); antechomai, "to hold over against one's self," "to hold fast" (Titus 1:9, the Revised Version (British and American) "holding to the faithful word");

(5) holding forth, epecho, "to hold upon, to hold out toward" (Philippians 2:16, "holding forth the word of life," so the Revised Version (British and American)); Lightfoot has "holding out" (as offering); others, however, render "holding fast," persevering in the Christian faith and life--connecting with being "blameless and harmless" in Philippians 2:15.

W. L. Walker

Holiness

ho'-li-nes (qadhosh, "holy," qodhesh, "holiness"; hagios, "holy"):

I. IN THE OLD TESTAMENT MEANING OF THE TERM

1. The Holiness of God

(1) Absoluteness and Majesty

(2) Ethical Holiness

2. Holiness of Place, Time and Object

3. Holiness of Men

(1) Ceremonial

(2) Ethical and Spiritual

II. IN THE NEW TESTAMENT: THE CHRISTIAN CONCEPTION

1. Applied to God

2. Applied To Christ

3. Applied To Things

4. Applied To Christians

(1) As Separate from the World

(2) As Bound to the Pursuit of an Ethical Ideal

I. In the Old Testament Meaning of the Term.

There has been much discussion as to the original meaning of the Semitic root Q-D-SH, by which the notion of holiness is expressed in the Old Testament. Some would connect it with an Assyrian word denoting purity, clearness; most modern scholars incline to the view that the primary idea is that of cutting off or separation. Etymology gives no sure verdict on the point, but the idea of separation lends itself best to the various senses in which the word "holiness" is employed. In primitive Semitic usage "holiness" seems to have expressed nothing more than that ceremonial separation of an object from common use which the modern study of savage religions has rendered familiar under the name of taboo (W.R. Smith, Religion of the Semites, Lect iv). But within the Biblical sphere, with which alone we are immediately concerned, holiness attaches itself first of all, not to visible objects, but to the invisible Yahweh, and to places, seasons, things and human beings only in so far as they are associated with Him. And while the idea of ceremonial holiness runs through the Old Testament, the ethical significance which Christianity attributes to the term is never wholly absent, and gradually rises in the course of the revelation into more emphatic prominence.

1. The Holiness of God:

As applied to God the notion of holiness is used in the Old Testament in two distinct senses:

(1) Absoluteness and Majesty

First in the more general sense of separation from all that is human and earthly. It thus denotes the absoluteness, majesty, and awfulness of the Creator in His distinction from the creature. In this use of the word, "holiness" is little more than an equivalent general term for "Godhead," and the adjective "holy" is almost synonymous with "Divine" (compare Daniel 4:8,Daniel 4:9,Daniel 4:18; Daniel 5:11). Yahweh's "holy arm" (Isaiah 52:10; Psalms 98:1) is His Divine arm, and His "holy name" (Leviticus 20:3, etc.) is His Divine name. When Hannah sings "There is none holy as Yahweh" (1 Samuel 2:2), the rest of the verse suggests that she is referring, not to His ethical holiness, but simply to His supreme Divinity.

(2) Ethical Holiness

But, in the next place, holiness of character in the distinct ethical sense is ascribed to God. The injunction, "Be ye holy; for I am holy" (Leviticus 11:44; Leviticus 19:2), plainly implies an ethical conception. Men cannot resemble God in His incommunicable attributes. They can reflect His likeness only along the lines of those moral qualities of righteousness and love in which true holiness consists. In the Psalmists and Prophets the Divine holiness becomes, above all, an ethical reality convicting men of sin (Isaiah 6:3,Isaiah 6:1) and demanding of those who would stand in His presence clean hands and a pure heart (Psalms 24:3 f).

2. Holiness of Place, Time and Object:

From the holiness of God is derived that ceremonial holiness of things which is characteristic of the Old Testament religion. Whatever is connected with the worship of the holy Yahweh is itself holy. Nothing is holy in itself, but anything becomes holy by its consecration to Him. A place where He manifests His presence is holy ground (Exodus 3:5). The tabernacle or temple in which His glory is revealed is a holy building (Exodus 28:29; 2 Chronicles 35:5); and all its sacrifices (Exodus 29:33), ceremonial materials (30:25; Numbers 5:17) and utensils (1 Kings 8:4) are also holy. The Sabbath is holy because it is the Sabbath of the Lord (Exodus 20:8–11). "Holiness, in short, expresses a relation, which consists negatively in separation from common use, and positively in dedication to the service of Yahweh" (Skinner in HDB, II, 395).

3. Holiness of Men:

The holiness of men is of two kinds:

(1) Ceremonial

A ceremonial holiness, corresponding to that of impersonal objects and depending upon their relation to the outward service of Yahweh. Priests and Levites are holy because they have been "hallowed" or "sanctified" by acts of consecration (Exodus 29:1; Leviticus 8:12,Leviticus 8:30). The Nazirite is holy because he has separated himself unto the Lord (Numbers 6:5). Above all, Israel, notwithstanding all its sins and shortcomings, is holy, as a nation separated from other nations for Divine purposes and uses (Exodus 19:6, etc.; compare Leviticus 20:24).

(2) Ethical and Spiritual

But out of this merely ceremonial holiness there emerges a higher holiness that is spiritual and ethical. For unlike other creatures man was made in the image of God and capable of reflecting the Divine likeness. And as God reveals Himself as ethically holy, He calls man to a holiness resembling His own (Leviticus 19:2). In the so-called "Law of Holiness" (Leviticus 17:1–26:46), God's demand for moral holiness is made clear; and yet the moral contents of the Law are still intermingled with ceremonial elements (Leviticus 17:10 Leviticus 19:19; Leviticus 21:1). In psalm and prophecy, however, a purely ethical conception comes into view--the conception of a human holiness which rests upon righteousness and truth (Psalms 15:1 f) and the possession of a contrite and humble spirit (Isaiah 57:15). This corresponds to the knowledge of a God who, being Himself ethically holy, esteems justice, mercy and lowly piety more highly than sacrifice (Hosea 6:6; Micah 6:6–8).

II. In the New Testament: The Christian Conception.

The idea of holiness is expressed here chiefly by the word hagios and its derivatives, which correspond very closely to the words of the Q-D-SH group in Hebrew, and are employed to render them in the Septuagint. The distinctive feature of the New Testament idea of holiness is that the external aspect of it has almost entirely disappeared, and the ethical meaning has become supreme. The ceremonial idea still exists in contemporary Judaism, and is typically represented by the Pharisees (Mark 7:1–13; Luke 18:11 f). But Jesus proclaimed a new view of religion and morality according to which men are cleansed or defiled, not by anything outward, but by the thoughts of their hearts (Matthew 15:17–20), and God is to be worshipped neither in Samaria nor Jerusalem, but wherever men seek Him in spirit and in truth (John 4:21–24).

1. Applied to God:

In the New Testament the term "holy" is seldom applied to God, and except in quotations from the Old Testament (Luke 1:49; 1 Peter 1:15 f), only in the Johannine writings (John 17:11; Revelation 4:8; Revelation 6:10). But it is constantly used of the Spirit of God (Matthew 1:18; Acts 1:2; Romans 5:5, etc.), who now, in contrast with Old Testament usage, becomes specifically the Holy Spirit or Holy Ghost.

2. Applied to Christ:

In several passages the term is applied to Christ (Mark 1:24; Acts 3:14; Acts 4:30, etc.), as being the very type of ethical perfection (compare Hebrews 7:26).

3. Applied to Things:

In keeping with the fact that things are holy in a derivative sense through their relationship to God, the word is used of Jerusalem (Matthew 4:5), the Old Testament covenant (Luke 1:72), the Scriptures (Romans 1:2), the Law (Romans 7:12), the Mount of Transfiguration (2 Peter 1:18), etc.

4. Applied to Christians:

But it is especially in its application to Christians that the idea of holiness meets us in the New Testament in a sense that is characteristic and distinctive. Christ's people are regularly called "saints" or holy persons, and holiness in the high ethical and spiritual meaning of the word is used to denote the appropriate quality of their life and conduct.

(1) As Separate from the World

No doubt, as applied to believers, "saints" conveys in the first place the notion of a separation from the world and a consecration to God. Just as Israel under the old covenant was a chosen race, so the Christian church in succeeding to Israel's privileges becomes a holy nation (1 Peter 2:9), and the Christian individual, as one of the elect people, becomes a holy man or woman (Colossians 3:12). In Paul's usage all baptized persons are "saints," however far they may still be from the saintly character (compare 1 Corinthians 1:2,1 Corinthians 1:14 with 5:1 ff).

(2) As Bound to the Pursuit of an Ethical Ideal

But though the use of the name does not imply high ethical character as a realized fact, it always assumes it as an ideal and an obligation. It is taken for granted that the Holy Spirit has taken up His abode in the heart of every regenerate person, and that a work of positive sanctification is going on there. The New Testament leaves no room for the thought of a holiness divorced from those moral qualities which the holy God demands of those whom He has called to be His people.

See SANCTIFICATION.

LITERATURE.

Robertson Smith, Religion of the Semites, Lects. iii, iv; A. B. Davidson, Theology of the Old Testament, 145 ff; Schultz, Theology of the Old Testament, II, 167 ff; Orr, Sin as a Problem of Today, chapter iii; Sanday-Headlam, Romans, 12 ff; articles "Holiness" in HDB and "Heiligkeit Gottes im AT" in RE.

J. C. Lambert

Hollow

hol'-o (kaph, nabhabh): "Hollow" is the translation of kaph, "hollow" (Genesis 32:25,Genesis 32:32, "the hollow of his thigh," the hip-pan or socket, over the sciatic nerve); of nabhabh, "to be hollow" (Exodus 27:8; Exodus 38:7; Jeremiah 52:21); of sho`-al, "hollow" (Isaiah 40:12, "Who hath measured the waters in the hollow of his hand?" (in handfuls; compare 1 Kings 20:10; Ezekiel 13:19)); of makhtesh, "a mortar," "socket of a tooth" (from its shape) (Judges 15:19, "God clave an (the Revised Version (British and American) "the") hollow place that is in Lehi"); of sheqa`aruroth, probably from qa`ar, "to sink" (Leviticus 14:37, "the walls of the house with hollow strakes," so the English Revised Version, the American Standard Revised Version "hollow streaks," depressions); of koilotes (The Wisdom of Solomon 17:19, "the hollow mountains," the Revised Version (British and American) "hollows of the mountains"); of koiloma (2 Macc 1:19, "hollow place of a pit," the Revised Version (British and American) "hollow of a well"); of antrodes (2 Macc 2:5, "a hollow cave," the Revised Version (British and American) "a chamber in the rock," margin (Greek) "a cavernous chamber").

W. L. Walker

Holm-Tree

hom'-tre:

(1) tirzah (Isaiah 44:14, the King James Version "cypress"): The name, from the root meaning (compare Arabic taraza) "to be hard," implies some very hard wood. Vulgate (Jerome's Latin Bible, 390-405 A.D.) has ilex, which is Latin for holm oak, so named from its holly-like leaves (hollen in Old English = "holly"); this translation has now been adopted, but it is doubtful.

(2) prinos, Susanna verse 58. This is the ilex or holm oak. There is a play on the words prinos and prisai (literally, "saw") in verses 58 and 59 (see SUSANNA). The evergreen or holm oak is represented by two species in Palestine, Quercus ilex and Q. coccifera. The leaf of both species is somewhat like a small holly leaf, is glossy green and usually spiny. The Q. ilex is insignificant, but Q. coccifera is a magnificent tree growing to a height of 40 ft. or more, and often found in Palestine flourishing near sacred tombs, and itself not infrequently the object of superstitious veneration.

E. W. G. Masterman

Holofernes

hol-o-fur'-nez (Olophernes): According to the Book of Judith, chief captain of Nebuchadnezzar, king of the Assyrians (Judith 2:4), who was commissioned to make war upon the West country and to receive from the inhabitants the usual tokens of complete submission, earth and water. The object of the expedition of Holofernes, who thus became the typical persecutor of the Jews, was to compel men everywhere to worship Nebuchadnezzar. He was slain by Judith, the heroine of the book of that name, during the siege of Bethulia. There is no notice of Holofernes except in the Book of Judith. The termination of the word would seem to indicate a Persian origin for the name. The Holofernes of Shakespeare and Rabelais is in no way connected with the deeds of the Holofernes of the Apocrypha.

J. Hutchison

Holon

ho'-lon (cholon or chowlon):

(1) One of the towns in the hill country of Judah (Joshua 15:51) assigned to the Levites 21:15). In 1 Chronicles 6:58 (Hebrew 43), it is HILEN (which see). The site may be the important ruins of Beit`Alam (see PEF, III, 313, 321, Sh XXI).

(2) Probably once an important town in the "plain," i.e. plateau, of Moab (Jeremiah 48:21); the site is unknown.

Holy Ghost

ho'-li gost.

See HOLY SPIRIT.

Holy Ghost (Spirit), Sin Against The

See BLASPHEMY; HOLY SPIRIT, III, 1, (4).

Holy Of Holies

ho'-liz (qodhesh ha-qodhashim, Exodus 26:33, debhir, 1 Kings 6:16, etc.; in the New Testament, hagia hagion, Hebrews 9:3): The name given to the innermost shrine, or adytum of the sanctuary of Yahweh.

1. In the Tabernacle:

The most holy place of the tabernacle in the wilderness (Exodus 26:31–33) was a small cube of 10 cubits (15 ft.) every way. It was divided from the holy Ceiled by curtains which bore cherubic figures embroidered in blue and purple and scarlet (Exodus 26:1), it contained no furniture but the Ark of the Covenant, covered by a slab of gold called the MERCY-SEAT (which see), and having within it only the two stone tables of the Law (see TABERNACLE; ARK OF THE COVENANT). Only the high priest, and he but once a year, on the great @@clothed in penitential garments, amid a cloud of incense, and with blood of sacrifice (Leviticus 16:1–34; compare Hebrews 9:7).

2. In the Temple of Solomon:

The proportions of the most holy place in the first temple were the same as in the tabernacle, but the dimensions were doubled. The sacred chamber was enlarged to 20 cubits (30 ft.) each way. We now meet with the word debhir, "oracle" (1 Kings 6:16, etc.), which with the exception of Psalms 28:2, belonging perhaps to the same age, is met with in Scripture only in the period of Solomon's reign. This sanctum, like its predecessor, contained but one piece of furniture--the Ark of the Covenant. It had, however, one new conspicuous feature in the two large figures of cherubim of olive wood, covered with gold, with wings stretching from wall to wall, beneath which the ark was now placed (1 Kings 6:23–28; 2 Chronicles 3:10–13; see TEMPLE).

3. In Later Times:

In Ezekiel's temple plans, which in many things may have been those of the temple of Zerubbabel, the prophet gives 20 cubits as the length and breadth of the most holy place, showing that these figures were regarded as too sacred to undergo change (Ezekiel 41:4). There was then no Ark of the Covenant, but Jewish tradition relates that the blood of the great Day of Atonement was sprinkled on an unhewn stone that stood in its place. In Herod's temple, the dimensions of the two holy chambers remained the same--at least in length and breadth (see TEMPLE, HEROD'S). The holiest place continued empty. In the spoils of the temple depicted on the Arch of Titus there is no representation of the Ark of the Covenant; only of the furniture of the outer chamber or holy place.

4. Figurative:

In the Epistle to the Hebrews we are taught that the true holy of holies is the heaven into which Jesus has now entered to appear in virtue of His own sacrifice in the presence of God for us (Hebrews 9:11). Restriction is now removed, and the way into the holiest is made open for all His people (Hebrews 10:19,Hebrews 10:20).

W. Shaw Caldecott

Holy One

See GOD, NAMES OF.

Holy Place

(ha-qodhesh, Exodus 26:33, ha-hekhal, 1 Kings 6:17, etc.; he prote skene, Hebrews 9:6 f):

1. The Terms:

The tabernacle consisted of two divisions to which a graduated scale of holiness is attached: "The veil shall separate unto you between the holy place and the most holy" (Exodus 26:33). This distinction was never abrogated. In the Epistle to the Hebrews these divisions are called the "first" and "second" tabernacles (Hebrews 9:6 f). The term "holy place" is not indeed confined to the outer chamber of the sanctuary; in Leviticus 6:16, it is applied to "the court of the tent of meeting." But the other is its technical use. In Solomon's temple we have a different usage. The word hekhal, "temple," is not at first applied, as after, to the whole building, but is the designation specifically of the holy place, in distinction from the debhir, or "oracle" (compare 1 Kings 6:3,1 Kings 6:5,1 Kings 6:16,1 Kings 6:17,1 Kings 6:33, etc.; so in Ezekiel 41:1,Ezekiel 41:2,Ezekiel 41:4, etc.). The wider usage is later (compare 2 Kings 11:10,2 Kings 11:11,2 Kings 11:13, etc.).

2. Size of the Holy Place:

The size of the holy place differed at different times. The holy place of the tabernacle was 20 cubits long by 10 broad and 10 high (30 x 15 x 15 ft.); that of Solomon's temple was twice this in length and breadth--40 by 20 cubits; but it is contended by many (Bahr, etc.) that in height it was the full internal height of the building--30 cubits; the Herodian temple has the same dimensions of length and breadth, but Josephus and Middoth give largely increased, though differing, numbers for the height (see TEMPLE, HEROD'S).

3. Contents of Holy Place:

The contents of the holy place were from the beginning ordered to be these (Exodus 25:23 Exodus 30:1–10): the altar of incense, a golden candlestick (in Solomon's temple increased to ten, 1 Kings 7:49), and a table of showbread (likewise increased to ten, 2 Chronicles 4:8). For the construction, position, history and uses of these objects, see TABERNACLE; TEMPLE, and articles under the several headings. This, as shown by Josephus and by the sculptures on the Arch of Titus, continued to be the furniture of the holy place till the end.

4. Symbolism:

As the outer division of the sanctuary, into which, as yet, not the people, but only their representatives in the priesthood, were admitted while yet the symbols of the people's consecrated life (prayer, light, thanksgiving) were found in it, the holy place may be said to represent the people's relation to God in the earthly life, as the holy of holies represented God's relation to the people in a perfected communion. In the Epistle to the Hebrews, the holy place is not largely dwelt on as compared with the court in which the perfect sacrifice was offered, and the holiest of all into which Christ has now entered (Christ passes "through" the tabernacle into the holiest, 9:11). It pertains, however, evidently to the earthly sphere of Christ's manifestation, even as earth is the present scene of the church's fellowship. Through earth, by the way which Christ has opened up, the believer, already in spirit, finally in fact, passes with Him into the holiest (Hebrews 10:19; compare Hebrews 9:8; see Westcott, Hebrews, 233 ff).

W. Shaw Caldecott