pavTKTfibs {pavrl^w ; paLvw in classical Greek) is translated ' sprinkling ' in the EV. It is applied to the cleansing influence of the sacrifice of Jesus on the human conscience (He 9^^-^* 10^^ 1 P P). It is frequently used in conjunction with dlfxa. Its use can be understood only if we remember that ' in the consciousness of the pious Israelite, sin, guilt, and punishment are ideas so directly con- nected that the words for them are interchangeable' (Schultz, OT Theology, ii. 306). Guilt is a state of impurity which manifests itself in a consciousness of alienation from God, and antagonism to the Divine Law, and it is from the sense of guilt that the blood of Jesus is said to ' sprinkle ' or ' cleanse ' men. We may also compare He 12-\ where ' a blood of sprinkling' is spoken of as 'speaking better things than that of Abel,' The blood of Abel cried for vengeance (Gn 4'") ; the life-blood of Jesus is a more powerful appeal than the mere martyr blood. We shall seek in vain for any theo- retical principle, on the basis of wliich the NT writers — especially the writer of Hebrews — apply the sj'mbolism of the OT sacrificial system to the Death of Jesus. The situation is simply that what was experienced in the worship of the OT was experienced in full and satisfying reality in the conscience of the NT believer. The probability is that no principle suggested itself or was felt to be needed (cf. A. B. Davidson, Hebreivs, p. 176 ff.). This fact suggests a profound application to the question of religious unity to-day, especially in connexion with sacraments and orders. In this region, emphasis on the necessity of principles tends to disunion, on common experience to real and fundamental unity. In both OT and NT thought the ' cleansing ' that is denoted by pavna--
* Cf. J. Adam, The Religious Teachers of Greece, Edinburgh, 1908, p. 96 ff.
/j.6s is the removal of the obstacle to taking a real part in the religious services of the sanctuary (Nu 19). In the NT the obstacle is conceived as a guilty con- science, and the profundity of the NT conception consists in the fact that a guilty conscience is thought of as an obstacle to the service of God in the fullest ethical sense. It is a hindrance arising no longer in the external region of bodily defile- ment, but in the inner sphere of a man's own con- sciousness. Here we have another link connecting the ideas of ' purity ' and ' holiness ' (cf. also PHei- derer, Paulinism, ii. 66 If., and art. Sanctifica- TION).
Literature. — The literature cited in the article ; the Commen- taries on the various passages ; NT Theologies of H. J. Holtz- mann (-Tubingen, 1911) and P. Peine (Leipzig, lUlO) ; H. Weinel, BiUische Theologie des NT, Tiibingen, 1911 ; artt. in DCG, HDD, and ERE. More practical works : F. W. Robert- son, Sermvns, 3rd ser., London, 1S76, p. 122 £f. ; E. H. Askwith, The Christian Conception of Holinesx, do. 1900 ; G. A. Smith, Isaiah, do. 1888-90, i. 63 ff. ; J. H. Jowett, The Epistles of St. Peter, do. 1905, p. 45 fit. ; Amiel's Journal, tr. Mrs. Humphry Ward, do. 1891, pp. 136, 207 ; J. R. Seeley, Ecce Ilomo, do., ed. 1895, p. 358 ff. ; A. C. McGiffert, Christianity in the Apostolic .4 (/c, Edinburgh, 1897, p. 608 ff. ; A. Maclaren, Sermons preached in Manchester, 2nd. ser. 3, London, 1873, p. 112 ff.
R. H. Strachan.
HOLY DAY. — The term was employed in the Jewish Law to denote a day set apart for the service of God. Especially is it used of the Sabbath. It might be a day on which certain restrictions were laid on individual liberty. The scope of this article is coniined to the attitude adopted by the Apostolic Church towards the Jewish ' holy days.' The subject is really part of a much larger one — the question of its attitude towards the Jewish Law. Jesus, while completely abrogating the ceremonial Law (see art, HOLINESS), yet attended Jewish feasts ; and St. Paul, notwithstanding his attitude towards the Jewish Law, is represented in Ac 20'^ as hastening his sea-journey, in order to be at Jerusalem for the day of Pentecost.
To discuss the whole question of the Sabbath in relation to the Apostolic Church would be to trans- gress the limits of this article, but the position that must in general be adopted is that there is no trace in the NT of an arbitrary and conscious substitu- tion of the Lord's Day for the Jewish Sabbath. The process of early Christian thought in this connexion, as in connexion with holy days in general, was really determined not by enactment, but by the action of the great guiding principles of spiritual freedom and brotherly love. Indeed, the original motive of the institution of the Jewish Sabbath, before its observance was overlaid with minute llabbinical details, was not so much that the Israelite should rest himself, as that he should give others rest. The life and work, the example and precept, and above all the Resurrection of Jesus, implied the complete abrogation of the Mosaic dispensation ; but as that dispensation was still part of the personal environment, and eventu- ally bound up with the personal religion of indi- vidual Christians — both Jew and Gentile— for many generations, it is not to be expected that its cogency would at once cease to be felt, ' The dead leaves of Judaism fell ofi' gradually, they were not rudely torn oil' by man' (HDB iii. 139^). It is only by keeping the principle laid down by Jesus Himself in Lk 5^" fully in view that the relationship of the Apostolic Church to holy days in general, and to the Sabbath in particular, can be understood. As will be seen, the determining factor in the gradual displacement of the Sabbath by the Lord's Day, in the Christian Church, determined also the general attitude to all holy days. That factor was the Resurrection of Jesus, the experience of the New Creation, and the inevitable sense of victory over all that would fetter Christian freedom (see further, art. Sabbath).