Hobab as the father-in-law of Moses. In the New World Translation this text is rendered according to what the original Hebrew says, speaking of “the sons of Hobab, whose son-in-law Moses was.” Its rendering is in agreement with the quite literal translations by Dr. Robert Young, by J. B. Rotherham and by J. N. Darby, as well as those of the Jewish Publication Society, James Moffatt and An American Translation. So the one name, Hobab, may designate two separate individuals, namely, Moses’ father-in-law as well as his brother-in-law. That this is not out of the question is seen by the fact that more than one name is assigned to Moses’ father-in-law.—Compare Exodus 2:16-22; 3:1.

On the other hand, if Hobab was indeed only the name of the son of Reuel and hence was the name of only the brother-in-law of Moses, then the reference to Hobab as being Moses’ father-in-law must mean that Hobab was viewed as the representative of his father Reuel, who was, in that case, likely then dead.—See JETHRO; KENITE.

HOBAH

(Hoʹbah).

A site “north of Damascus” to which Abraham pursued the defeated armies under Chedorlaomer. (Gen. 14:13-17) The Biblical location is associated by certain scholars with Hoba, a spring on the road between Palmyra and Damascus, where at least the ancient name appears to be preserved. Hoba, like other large springs near the desert, may have once had a village standing nearby.

HOD

[majesty].

Son of Zophah from the tribe of Asher. Hod was probably the head over one of the larger divisions of the army having other chieftains under him.—1 Chron. 7:36, 37, 40.

HODAVIAH

(Hod·a·viʹah) [give thanks to Jehovah].

1. One of the seven sons of Elioenai, a descendant of King Solomon through Zerubbabel.—1 Chron. 3:10, 19, 24.

2. One of the seven paternal heads of the half tribe of Manasseh.—1 Chron. 5:23, 24.

3. A Benjamite; “son of Hassenuah” and father (or ancestor) of Meshullam.—1 Chron. 9:7.

4. A Levite family head, seventy-four of whose “sons” (descendants) returned from Babylon in 537 B.C.E. and some of whom, if not all, served as supervisors in connection with the rebuilding of the temple. (Ezra 2:1, 2, 40; 3:9) Hodaviah is called Judah at Ezra 3:9 and Hodevah at Nehemiah 7:43.

HODESH

(Hoʹdesh) [new moon].

One of the wives of the Benjamite Shaharaim.—1 Chron. 8:1, 8, 9.

HODEVAH

(Hoʹde·vah) [give thanks to Jehovah].

Forefather of certain Levites among those returning from Babylonian exile (Neh. 7:6, 7, 43); alternate form of the name “Hodaviah.”—Ezra 2:40; see HODAVIAH No. 4.

HODIAH

(Ho·diʹah) [my splendor is Jah].

1. A man who married the sister of a certain Naham. The name appears in the genealogy of Judah.—1 Chron. 4:1, 19.

2. A Levite who assisted Ezra in explaining the law of Jehovah to the congregation of Israel assembled before the Water Gate at the public square of Jerusalem, and evidently also one of those who called upon the sons of Israel to bless Jehovah and his glorious name and then reviewed God’s dealings with his people. (Neh. 8:1, 5, 7; 9:5) This Hodiah may be the same as either No. 3 or 4 below.

3, 4. The name of two Levites whose descendants, if not they themselves, attested by seal to the confession contract made during Nehemiah’s governorship. If they personally did the sealing, then one of them could have been No. 2 above.—Neh. 9:38; 10:1, 9, 10, 13.

5. One of the “heads of the people” whose descendant, if not himself, attested to the confession contract in Nehemiah’s day.—Neh. 10:1, 14, 18.

HOE

See FARMING IMPLEMENTS.

HOGLAH

(Hogʹlah) [partridge].

The third listed of Zelophehad’s five daughters. Since her father had no sons, his inheritance was divided among the five daughters with the stipulation that they marry inside their own tribe of Manasseh, in order “that their inheritance might continue together with the tribe of the family of their father” and not “circulate from one tribe to another.”—Num. 36:1-12; 26:33; 27:1-11; Josh. 17:3, 4.

HOHAM

(Hoʹham).

King of Hebron; one of the five kings who went up to war against Gibeon because it had made peace with Joshua and the Israelites. These five kings were defeated when Joshua came to the aid of the Gibeonites. After being put to death, they were hung upon stakes until the evening and were thereafter thrown into a cave.—Josh. 10:1-27.

HOLINESS

The state or character of being holy. The English words “holy” and “holiness” are translated from Hebrew words having the possible root meaning “to be bright,” “to be new or fresh, untarnished or clean” in a physical sense, although used in the Bible mainly in a spiritual or moral sense. Accordingly, holiness means cleanness, purity, sacredness. Also, the original Hebrew conveys the thought of separateness, exclusiveness or sanctification to God, who is holy; a state of being set aside to the service of God. In the Christian Greek Scriptures the words rendered “holy” and “holiness” likewise denote separation to God; they also are used to refer to holiness as a quality of God and to purity or perfection in one’s personal conduct.

JEHOVAH

The quality of holiness belongs to Jehovah. (Ex. 39:30; Zech. 14:20) Christ Jesus addressed him as “Holy Father.” (John 17:11) Those in the heavens are shown declaring: “Holy, holy, holy is Jehovah of armies,” attributing to him holiness, cleanness in the superlative degree. (Isa. 6:3; Rev. 4:8; compare Hebrews 12:14.) He is the Most Holy One, superior to all others in holiness. (Prov. 30:3; here the plural form of the Hebrew word translated “Most Holy” is used to denote excellence and majesty.) The Israelites were frequently reminded that Jehovah is the Source of all holiness as they observed the words “Holiness belongs to Jehovah” that were engraved on the shining gold plate on the high priest’s turban. This plate was called “the holy sign of dedication,” showing that the high priest was set apart to a service of special holiness. (Ex. 28:36; 29:6) In Moses’ victory song after the deliverance through the Red Sea, Israel sang: “Who among the gods is like you, O Jehovah? Who is like you, proving yourself mighty in holiness?” (Ex. 15:11; 1 Sam. 2:2) As an added guarantee of the carrying out of his word, Jehovah has even sworn by his holiness.—Amos 4:2.

God’s name is sacred, set apart from all defilement. (1 Chron. 16:10; Ps. 111:9) His name Jehovah is to be held as holy, sanctified above all others. (Matt. 6:9) Disrespect for his name merits the punishment of death.—Lev. 24:10-16, 23; Num. 15:30.

Since Jehovah God is the originator of all righteous principles and laws (Jas. 4:12) and is the basis of all holiness, any person or thing that is holy becomes so because of relationship with Jehovah and his worship. One cannot have understanding or wisdom unless he has knowledge of the Most Holy One. (Prov. 9:10) Jehovah can be worshiped only in holiness. One claiming to worship him but practicing uncleanness is disgusting in his sight. (Prov. 21:27) When Jehovah foretold that he would make the way clear for his people to return to Jerusalem from

Babylonish exile, he said: “The Way of Holiness it will be called. The unclean one will not pass over it.” (Isa. 35:8) The small remnant that returned in 537 B.C.E. did so wholeheartedly to restore true worship, with right and holy motives, not for political or selfish considerations.—Compare the prophecy at Zechariah 14:20, 21.

Holy spirit

Jehovah’s active force or spirit is subject to his control and always accomplishes his purpose. It is clean, pure, sacred and set apart for God’s good use. Therefore it is called “holy spirit” and “the spirit of holiness.” (Ps. 51:11; Luke 11:13; Rom. 1:4; Eph. 1:13) The holy spirit operating on a person is a force for holiness or cleanness. Any unclean or wrong practice constitutes a resisting or “grieving” of that spirit. (Eph. 4:30) Though impersonal in itself, the holy spirit is expressive of God’s holy personality and therefore can be ‘grieved.’ The practice of any wrongdoing tends to “put out the fire of the spirit.” (1 Thess. 5:19) If such practice is continued, God’s holy spirit is, in effect, made to “feel hurt” and this may result in God’s changing into an enemy of the rebellious one. (Isa. 63:10) A person grieving the holy spirit may go so far as to blaspheme against it, which sin Jesus Christ said will not be forgiven in the present system of things nor in that to come.—Matt. 12:31, 32; Mark 3:28-30; see SPIRIT.

JESUS CHRIST

Jesus Christ is, in a special sense, God’s Holy One. (Acts 3:14; Mark 1:24; Luke 4:34) His holiness came from his Father when Jehovah created him as his only-begotten Son. He maintained his holiness as the closest one to his Father in the heavens. (John 1:1; 8:29; Matt. 11:27) When his life was transferred to the womb of the virgin girl Mary, he was born as a holy human Son of God. (Luke 1:35) He is the only one who as a human maintained perfect, sinless holiness and who at the end of his earthly life was still “loyal, guileless, undefiled, separated from the sinners.” (Heb. 7:26) He was ‘declared righteous’ on his own merit. (Rom. 5:18) A status of holiness before God is obtained by other humans only on the basis of Christ’s holiness, and is gained through faith in his ransom sacrifice. It is a “holy faith,” which, if maintained, will serve in keeping one in God’s love.—Jude 20, 21.

OTHER PERSONS

The entire nation of Israel was counted holy because of God’s choosing and sanctifying of them, bringing them exclusively into covenant relationship with him as a special property. He told them that if they obeyed him they would be “a kingdom of priests and a holy nation.” (Ex. 19:5, 6) By obedience they would “indeed prove to be holy to [their] God.” God admonished them: “You should prove yourselves holy, because I Jehovah your God am holy.” (Num. 15:40; Lev. 19:2) The dietary, sanitary and moral laws that God gave them constantly reminded them of their separateness and holiness to God. The restrictions placed upon them by these laws were a strong force that greatly limited their association with their pagan neighbors, proving to be a protection to keep Israel holy. On the other hand, the nation would lose its holy status before God if disobedient to his laws.—Deut. 28:15-19.

Although Israel as a nation was holy, certain individuals within the nation were considered holy in a special way. The priests, and particularly the high priest, were set aside for service at the sanctuary and represented the people before God. In such capacity they were holy and had to maintain sanctification in order to be able to carry out their service and to continue to be viewed as holy by God. (Lev. chap. 21; 2 Chron. 29:34) The prophets and other inspired Bible writers were holy men. (2 Pet. 1:21) Women of ancient times who were faithful to God are called “holy” by the apostle Peter. (1 Pet. 3:5) Soldiers of Israel on a military campaign were considered holy, for the wars they fought were the wars of Jehovah. (Num. 21:14; 1 Sam. 21:5, 6) Every male firstborn of Israel was holy to Jehovah, since, at the time of the passover in Egypt, the firstborn had been spared by Jehovah from death; they belonged to him. (Num. 3:12, 13; 8:17) For this reason each firstborn son had to be redeemed at the sanctuary. (Ex. 13:1, 2; Num. 18:15, 16; Luke 2:22, 23) A person (man or woman) taking a vow to live as a Nazirite was holy during the period of the vow. This time was set apart as being fully devoted to some special service of Jehovah. The Nazirite had to observe certain legal requirements; a violation would make him unclean. He then had to make a special sacrifice to restore his status of holiness. The days prior to his becoming unclean did not count toward fulfillment of his Naziriteship; he had to begin anew the carrying out of his vow.—Num. 6:1-12.

PLACES

A place is made holy by the presence of Jehovah. (When appearing to men, he manifested his presence by means of angels representing him.—Gal. 3:19) Moses was on holy ground as he stood observing the burning bush from which an angel representing Jehovah spoke to him. (Ex. 3:2-5) Joshua was reminded that he was on holy ground when an angel, the prince of the army of Jehovah, materialized and stood before him. (Josh. 5:13-15) Peter, referring to the transfiguration of Christ and to Jehovah’s speaking at that time, called the site “the holy mountain.”—2 Pet. 1:17, 18; Luke 9:28-36.

The tabernacle courtyard was holy ground. According to tradition, the priests served there barefooted because they were serving at the sanctuary, which represented Jehovah’s presence. The two compartments of the sanctuary were called “the Holy Place” and “the Most Holy,” as they were progressively closer to the ark of the covenant. (Heb. 9:1-3) The temple that later stood in Jerusalem was likewise holy. (Ps. 11:4) Holiness applied to Mount Zion and Jerusalem because the sanctuary and “Jehovah’s throne” were located there.—1 Chron. 29:23; Ps. 2:6; Isa. 27:13; 48:2; 52:1; Dan. 9:24; Matt. 4:5.

The army of Israel was reminded to keep the camp clean from human excrement or other contamination, because “Jehovah your God is walking about within your camp . . . and your camp must prove to be holy, that he may see nothing indecent in you and certainly turn away from accompanying you.” (Deut. 23:9-14) Here physical cleanness is linked with holiness.

PERIODS OF TIME

Certain days or periods of time were set apart for Israel as holy. This was not because of any holiness intrinsic or inherent in the time periods themselves. It was because they were to be seasons of special observance in the worship of Jehovah. In setting aside these periods, God had in mind the people’s welfare and their spiritual upbuilding. There were the weekly sabbaths. (Ex. 20:8-11) On these days the people could concentrate their attention on God’s law and on teaching it to their children. Other days of holy convention or sabbath were: the first day of the seventh month (Lev. 23:24), and the Day of Atonement on the tenth day of the seventh month. (Lev. 23:26-32) The festival periods, and particularly certain days thereof, were observed as “holy conventions.” (Lev. 23:37, 38) These festivals were Passover and the Festival of Unfermented Cakes (Lev. 23:4-8), Pentecost or the Festival of Weeks (Lev. 23:15-21), and the Festival of Booths or Ingathering.—Lev. 23:33-36, 39-43; see CONVENTION.

In addition, every seventh year was a sabbath year, a full year of holiness. During the sabbath year the land was to lie uncultivated; this provision, like the weekly sabbath, gave the Israelites even more time to study Jehovah’s law, to meditate on it and to teach