עַם- קֹדֶשׁ (Dân•i•eil′  12.7)

Yi•r^әm^әyâh′ u ‎^2.3 "קֹדֶשׁ יִשְׂרָאֵל לַי--ה…"

עַם-קֹדֶשׁ is a kindred of consecration, holiness and sanctification; i.e., those who keep תּוֹרָה: viz., יִשְׂרָאֵל = today's Orthodox (not Ultra-Orthodox) יְהוּדִים.

Since there is only one other verse in Danieil that earlier employed this term (in the plural, at 8.24), this speaks of exactly the same, previously-mentioned, holy group of עַם קְדֹשִׁים. This is the term Christians Hellenize to "saints," misrepresenting them to be displacers of תּוֹרָה.

These are referred to in תּוֹרָה as עַם קָדֹשׁ (D^әvâr•im′  7.6; 24.2,21; 26.19).

Dân•i•eil′  (7.18,22,25,27) seems to contrast these with an elite subgroup within the above: קַדִּישֵׁי עֶליוֹנִין.

אֶחָד-קָדוֹשׁ ‭ ‬ (8.13)

The phrase in the text requires the structure "one holy-[of…]" where the ellipse implies an understood masc. noun (necessitated by the masc. adj. קָדוֹשׁ). Specifying "one [of…]" implies that there are more; i.e., this is one of a holy group.

Thus, עַם is the required masc. noun in the phrase אֶחָד קָדוֹשׁ. Thus, it is clear that the adjective, קָדוֹשׁ, understands the noun to be this עַם: "one holy-[of the holy kindred]" (i.e., יִשְׂרָאֵל = today's Orthodox (not Ultra-Orthodox) יְהוּדִים).

Finally, the cognate Aramaic adjective, קַדִּישׁ (qa•dish′ ; consecration, sanctification, making-holy), in Dân•i•eil′  4.5,10,20; 4.6,14-15; 5.11; 7.18,21-22(x2),25,27 teaches that what makes—defines—the עַם קָדוֹשׁ is the performing of קַדִּישׁ of the Name of the Supreme Singularity.

Danieil 7 18,22,25,27 further corroborates this, specifying קַדִישֵׁי עֶליוֹנִין.

Some have argued that this rendering is untenable because עֶליוֹנִין is plural, i.e. literally "Supremes." However, אֱלֹהִים and אֲדוֹנַי are also plural.

Therefore, אֶחָד קָדוֹשׁ (twice) in 8.13 means "one holy-[…]" implying one holy [of תּוֹרָה as עַם קָדֹשׁ].