There are some other applications of the word which fall to be mentioned here, although they can scarcely be said to throw any additional light on its meaning. (1) The expression Holy Spirit (wh. see), so frequent in NT, occurs in OT only 3 times (Ps 51", Is eS'"- "). In such a connexion ' holy ' may mean much or little ; it may be equivalent to ' divine Spirit ' in any of the senses in which holi- ness is predicated of J", or it may describe the Spirit as the source of moral purity in the life of the consecrated nation. It is, at all events, of some importance to observe that ' the divine Spirit is not called the holy Spirit in so far as it is the principle of cosmical life, but only in so far as it works in the Theocracy' (Oehler). (2) Angels are called 'holy ones' in Job 5' 15'», Ps SO"- «, Dn 8" etc., not on account of their superior purity (see Job 4'* IG"), but as partaking of the divine nature ('sons of God'). (3) L.astly, heaven, as the dwell- ing-place of God, is frequently spoken of as a holy place (Hab 22», Jer 25*', Is 63'», Zee 2", Ps li* 20" etc.).
III. Holiness (ip Men.— The OT applications of the word 'holy' to human persons are of two
kinds. There is first an external holiness, which con- sists merely in consecration to religious fuiulions, and docs not diller materially from the holiness of things. In this sense the term is apiilicd tc several classes of per-sons in Israel. The ilegraded beings devoted to shameful practices in the Caniiau- itish sanctuaries were known as dV'P and n'lshp (' holy men ' and ' holy women '), in token of their dedication to the service of the god or goddess (l)t 23" etc.). This, of course, is a heathen iisage, which has nothing to do with the specilically OT idea of sanctity. Again, su/i/irrs on a eam/mign are consecr.ated persons (18 21°''), Avar being a religious act initiated by sacred rites (Is 13", ,Icr (>* 22', Mic 3' etc.). The ^i^azirites are holy during the period covered by their vow (NuG^"). An ollicial holiness belongs to tUa priests and Levites, who are consecrated to J" by special ceremonies (Ex 29"'-, Lv s'"* etc.), and whom Israel is en- joined to 's.anctifv,' i.e. treat as sacrosanct persons (Lv 21'). In a similar sense we are probablj' to understand the sanctity ascribed to tlie pro/thi-ts (2 K 4°, Jer P) : when the great lady of Sluinem speaks of Elisha as a ' holy man of God,' slie is not thinking of the saintliness of his character ; he is holy, simply as one who stands in a near relation to (Jod. Finally, the attribute of holiness pertains to the whole people of Israel as a nation severed from the rest of mankind, and consecrated to J" (Ex 1<J«, Nu IG'"-', Dt 7" 14- etc.), and hence in- violable (Jer 2"). In this sense J" s])eaks of Him- self frequently as the 'sanctilier' (c'^po) of Israel (Ezk 20'» Z-r''-, Ex 3I'^ Lv 20"- etc.).
But this outward holiness implies, in the case of persons, the oliservance of certain rules, compli- ance with which constitutes sanctilication in an active .and sometimes an ethical sense. No doubt, each of the classes enumer.ated above was subject to prescribed rules of this kind, as was notabi}' tlie case with the priests and Nazirites. But the most important developments of the idea are those con- nected with the aiiplication of the term 'holiness' to the religious community as a whole. J" sancti- ties Israel by choosing it from other peoples to be His familiar people, and by taking up His abode in its midst ; but Israel is thus bound to sanctify itself, by conforming to the requirements that express J"'s holy will and nature. These require- ments, as we have already seen, were mainly ex- ternal and ceremonial, consisting in avoidance of occasions of physical delilement. But moral jire- cepts are also included (Lv 19, etc.), and .are expressly embraced in the formula, ' Be ye holy : for I am holy.' The holiness of Israel, in fact, had to be maintained by obedienre to the entire Law of God (Nu IS'"') ; and, in so far as the Law contains a summary of moral duty, the conception of holiness has an ethical significance. It is true that the Law recognizes no distinction between the moral and the ceremonial, and to that extent its teaching is not truly ethical in our sense of the word. Still, where holiness is presented as an ideal to be realized in conduct, and where this ideal is connected with the essential holiness of God (as in the phrase just quoted), the notion is already charged with ethical meaning ; and so in the spiritual religion of the Psalms the external element disappears, the conditions of entrance into J"'s ' holy place ' being described in terms which are exclusively ethical (Ps 15. 24^*-).
From a theological point of view, the chief interest of the OT doctrine of holiness lies in this progressive spiritualizinja; of the idea under the influence of an expanding revelation of God. Although the various steps of the process are obscure, the fact is certain that holiness did come to be conceived more and more as a moral quality. It is probable that the ethical aspect was tirst