The root qddas (holy) suggests the idea of separation in that a person or a thing is withheld from ordinary or profane use and consequently treated with special care or consideration, dedicated to the Divine, or devoted to sacred purposes. An object is set apart not only in a negative sense, but also in a positive one, inasmuch as it is treated as belonging to the divine sphere. In this sense qddas and its derivatives may be applied to God, to persons associated with the sanctuary, or to various objects connected with worship. This usage is taken over by the LXX and adequately represented by Greek, MYLd Sirach xlvii 8 (9) 1,e / 'el 'yn: y in Sirach xlviii 20 (22), where I. LEVI restores YHWH, G reads 6 y (the Holy One). 'elobhm (God). Jer. iii 21, They have forgotten YHWH 'elohheem: G 0eou 'AyLou ox¥CUC ; Is. lx 9 sem YHWH 'elohayk: G To ¥vo~oc KupLou To &ylov, where the adjective is substituted for 'elohaj,ik. In Lev. xviii 21, in order to avoid identification of 'elohim with pagan gods, sem 'eloheka is translated To ovopoc To &yLov. hda'ron (the ark). In 2 Ch. v 9 this is rendered by a neuter plural, tr oyLoc (the holy place, i.e., the nave). In this passage there is a Hebrew variant haqqode, which is found in MT 1 Kings viii 8. bad (pl., sticks, staves [for carrying the ark]). The word apparently by popular etymology was derived from bddad (separate) and under-
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