with which the qdš root appears there. A major difficulty is that the subjective and psychological aspects of holiness stressed by Otto are of secondary interest to the Priestly writers.1 For them, it is rather that holiness is located in the God-ordained ordering of the sanctuary, as reflected and safeguarded in the laws and institutions of the cult. God’s holiness may be ultimately hidden and inviolable in the Holy of Holies, but the primary emphasis is on the visible and realized holiness of the
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