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Kadosh (קָדוֹשׁ): Understanding the Hebrew Word for "Holy"

The Hebrew word קדוש (kadosh/qadosh) is a profound and significant term in the Hebrew Bible, particularly when it comes to the concept of holiness. It is often translated into English as “holy,” but its meaning carries a much deeper theological and spiritual significance.

Root and Meaning

The word kadosh comes from the root ק-ד-ש (k-d-sh), which means "to set apart," "to consecrate," or "to sanctify." At its core, kadosh denotes the idea of separation from the ordinary and an elevation to a higher, sacred status. It emphasizes the notion of being distinct, pure, and dedicated to God.

The concept of holiness in Hebrew is not just about purity, but also about being set apart for a special purpose or divine use. In the Bible, kadosh is often used to describe God, His name, His people, and sacred objects or places.

Holiness as Separation and Dedication

To be kadosh means to be distinct, separate from common things, and dedicated to a sacred purpose. This separation is not necessarily for the sake of exclusion, but rather for the sake of a unique, consecrated relationship with God. For example, in Exodus 19:6, God calls the Israelites a "kingdom of priests and a holy nation" (גוי קָדוֹשׁ, goi kadosh), meaning that they are to be set apart for God’s service, distinct from the surrounding nations.

God is referred to as קדוש in many biblical passages. In the book of Isaiah:

  • Isaiah 6:3: And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.

    This verse reveals the transcendent and incomprehensible nature of God’s holiness. The repetition of the word emphasizes His absolute otherness, His purity, and His separation from everything that is sinful or impure. It’s also notable that it is mentioned three times (Kadosh kadosh kadosh).

God’s Holiness in the Hebrew Bible

Throughout the Bible, the holiness of God is described in ways that reveal His perfection, His transcendence, and His moral purity. In Leviticus 11:44, God commands,  For I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth." (KJV) He calls His people to mirror His holiness. This command is not only about moral purity but also about living in a way that reflects God’s unique nature. In the New Testament, Jesus said in Matthew 5:48, ” Be ye therefore perfect, even as your Father which is in heaven is perfect.” (KJV)

The holiness of God is also expressed in His name. In the Jewish tradition, God's name is treated with great reverence, and in the liturgy, there are prayers that highlight the sanctity of God’s name. Many Jewish blessings start with the phrase: "Blessed are You, O Lord our God, King of the universe, who has sanctified us with His commandments." The word “sanctified” in Hebrew is the verb form of Kadosh.

God's Holiness: In Jewish scripture, particularly in the Torah, "kadosh" is used to describe God's unique nature. For instance, in Isaiah 6:3, the seraphim proclaim, "Holy, holy, holy, is the Lord of hosts" (קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת), emphasizing God's absolute otherness and purity.

The Holiness Code: Leviticus, especially chapters 17-26, often referred to as the Holiness Code, outlines commandments that aim to make the Israelites a "holy people" (Leviticus 19:2, "You shall be holy, for I the Lord your God am holy"). This connection between divine holiness and human behavior is pivotal, suggesting that human holiness is an imitation of divine sanctity through moral and ritual purity.

In addition to referring to God and His people, kadosh is also used to describe sacred objects, places, and times. The Tabernacle and the Temple were consecrated as holy places, set apart for worship and the presence of God. Likewise, the Sabbath (שַׁבָּת, Shabbat) is considered a holy day, a time set apart from the ordinary to rest.

In Exodus 30:25, God instructs Moses to make an anointing oil that will sanctify the Tabernacle and its contents: “And you shall make from these a holy anointing oil, an ointment compounded according to the art of the perfumer. It shall be a holy anointing oil.” (Exodus 30:25 NKJV) Here, kadosh is used to describe oil that is designated for sacred purposes.

Kadosh and Moral Holiness

Although kadosh originally emphasizes separation and consecration, it also carries moral implications. The people of Israel are called to be holy in their actions, reflecting God’s moral purity. This aspect of holiness is often seen in the ethical commandments found in the Torah, particularly in the Holiness Code of Leviticus (chapters 17–26), which outlines how the Israelites should live in a manner that reflects God’s character.

For instance, in Leviticus 19:2, God commands, "“Speak to all the congregation of the children of Israel, and say to them: ‘You shall be holy, for I the Lord your God am holy." (KJV) This is not merely a call to avoid sin, but to actively live in a way that honors God’s sanctity and reflects His moral purity in one’s actions toward others.

Holiness in Christian Theology

In Christian theology, kadosh takes on an additional dimension with the person of Jesus Christ. The New Testament emphasizes the holiness of Jesus.

Now there was a man in their synagogue with an unclean spirit. And he cried out, saying, “Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are—the Holy One of God!” (Mark 1:23-24)

The holiness of Jesus is seen as both His moral perfection and His fulfillment of God's sanctifying plan for humanity.

Furthermore, in Christian thought, believers are called to be holy as God is holy:

Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ; as obedient children, not conforming yourselves to the former lusts, as in your ignorance; but as He who called you is holy, you also be holy in all your conduct, because it is written, “Be holy, for I am holy.” (1 Peter 1:13-16). This echoes the Hebrew Old Testament call to holiness. Through Christ, followers of Him are sanctified and set apart for God’s purposes, being made holy for a divine purpose.

The word kadosh is more than just a descriptor of purity or moral uprightness. It encapsulates the idea of being set apart, consecrated, and dedicated to God’s service. Whether used to describe God’s transcendent nature, the moral purity required of His people, or the sacredness of places and objects, kadosh is a central concept in both Jewish and Christian traditions. It calls people to recognize the sanctity of their relationship with the divine and to live lives that reflect God's holiness in every aspect.

The Relationship Between Kadosh and L'kadesh

  • Kadosh (noun) is the state of holiness, while l'kadesh (verb, to sanctify) is the act of bringing something into that state. The action of l'kadesh is what leads to the kadosh.

  • For example, when something is sanctified (l'kadesh), it becomes kadosh—set apart for God’s purposes. This can apply to people (as in the case of Israel being set apart as a holy nation), times (such as the sanctification of the Sabbath, see Isaiah 58:13), and objects (such as the sanctification of the Temple vessels).

In the ritual context, l'kadesh is the process by which something or someone is purified, dedicated, and then enters into a state of kadosh—where it is now holy, consecrated, and meant for divine use. For instance, the priests would consecrate the Tabernacle and its furnishings, making them kadosh, holy and suitable for God’s presence.

Kadosh and L'kadesh in the New Testament

While kadosh and l'kadesh are primarily used in the Hebrew Bible, the concept of sanctification (to make holy) is important in the Christian tradition as well. In the New Testament, the Greek verb ἁιάζω (hagiazo) is often used in place לְקַדֵּש (l'kadesh), and it carries similar meanings of making holy, sanctifying, or setting apart for a divine purpose.

For instance,In 1 Thessalonians 4:3-6, Paul writes: For this is the will of God, even your sanctification (ἁγιασμὸς), that ye should abstain from fornication: That every one of you should know how to possess his vessel in sanctification and honour; Not in the lust of concupiscence, even as the Gentiles which know not God: That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.

The connection between kadosh and l'kadesh reveals an essential biblical truth: holiness is both a state and a process. Kadosh describes what is holy, while l'kadesh refers to the process of making something holy. The two concepts together illustrate the ongoing relationship between God's sacredness and the sanctification of people, objects, times, and places, reflecting the desire for all things to be set apart for divine use. The same idea is conveyed in the Greek

In essence, kadosh is the goal, and l'kadesh is the means to reach it—an integral part of how the Bible teaches about holiness, sacredness, and the profound significance of being set apart for God.

Sanctification of the Believer in Jesus: New Testament Perspectives

In the New Testament, the concept of sanctification (from the Greek ἁγιάζω (hagiazo), meaning “to make holy” or “to set apart”) is central to understanding t L’kadesh. Usually l’kadesh means "to sanctify" or "to make holy," but it can also be used in a broader sense to mean "to set apart" something. This broader sense is often context-dependent, where the act of setting something apart is for a special, intentional, or specific function.

In this sense, l'kadesh refers to the action of setting something apart for a distinct purpose. For instance, the term could describe dedicating an object or person for a particular task or role, which may not necessarily involve anything holy or ceremonial.

For example:

  • In a more everyday context, you could use l'kadesh to describe designating a specific room in a house for a particular function, like a study room or a guest bedroom. Here, the room is set apart for a purpose, but not in a sacred or religious way.

In modern Hebrew, l'kadesh can still be used in both sacred and non-sacred senses, meaning to dedicate or set aside something for a purpose. It can refer to things like:

  • A room dedicated to a particular use.

  • A time allocated for a specific activity.

  • A person assigned to a certain role or responsibility.

Thus, l'kadesh carries with it the flexibility to describe the process of setting something apart, regardless of whether it is sacred or merely set aside. In both contexts, the act of setting apart is key.he believer's transformation and growth in Christ. This process is intricately linked to the work of Jesus Christ and the believer's relationship with Him, emphasizing the holiness that Christ imparts to His followers and the ongoing process of becoming more like Him.

The Foundation of Sanctification in Christ

Sanctification in the New Testament begins with the sacrifice of Jesus. Through His death and resurrection, believers are set apart as holy (ἅγιος) before God, not because of their own works, but because of Christ’s righteousness. This is foundational to understanding how sanctification works in the New Covenant.

  • 1 Corinthians 1:30-31: But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption— that, as it is written, “He who glories, let him glory in the Lord.” (NKJV

    • In this verse, Paul points to Jesus as the source of the believer’s sanctification. Believers are sanctified in Christ and are counted as holy because of His sacrifice.

The Role of the Holy Spirit in Sanctification

The Holy Spirit plays a crucial role in the sanctification of the believer. Jesus promised the Holy Spirit would guide believers into all truth and empower them to live holy lives.

  • Romans 8:13: For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. (KJV)

    • The Holy Spirit helps believers overcome sin and live in accordance with God's will, transforming their hearts and minds. This is a part of the sanctification process where the Spirit renews and empowers the believer to become more like Christ.

  • 2 Corinthians 3:18: But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. (NKJV)

    • Sanctification is described here as a transformation into the image of Christ. This is an active work of the Holy Spirit, who works in believers to shape their character and desires to reflect the holiness of God.

Sanctification and Union with Christ

Union with Christ is a central theme in understanding sanctification in the New Testament. Believers are "in Christ," and this union with Him becomes the basis for their sanctification. This union brings both the position of holiness (being set apart in Christ) and the power to live a holy life through the indwelling Holy Spirit.

  • Romans 6:11-13: Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God." (KJV)

    • Here, Paul explains that believers' identification with Christ in His death and resurrection gives them the power to live out the sanctified life. Because they are in Christ, they have the power to resist sin and pursue righteousness.

  • Colossians 3:3-4: For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (KJV)

    • This passage underscores the believer’s new identity in Christ. Because of their union with Him, believers are considered holy, and the ongoing sanctification process is a result of living in this new identity.

The Call to Holiness

Throughout the New Testament, believers are repeatedly called to pursue holiness and to reflect the character of Christ. This is not a mere moral command but an expression of the believer’s new identity in Christ.

  • 1 Peter 1:15-16: "But as He who called you is holy, you also be holy in all your conduct, since it is written, 'You shall be holy, for I am holy.'"

    • Peter echoes the call to holiness found in the Old Testament and applies it to Christians, urging them to live in a way that reflects God’s holiness. This call to holiness is rooted in the believer’s relationship with Christ, who has set them apart.

The process of sanctification in the believer’s life is ultimately completed in glorification, the final stage of salvation when believers are fully conformed to the image of Christ. This will happen when Christ returns, and believers are transformed to be like Him in glory.

  • Romans 8:30: Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.. (KJV)

    • Glorification is the final aspect of sanctification, when believers will fully experience the holiness and perfection that they are being shaped into during their lives on earth.

Repentance is deeply connected to the process of sanctification in the New Testament. Sanctification, as a progressive work of the Holy Spirit, involves a continual turning away from sin and toward God, which is the essence of repentance. Repentance is not merely feeling sorrow for sin but involves a change of heart and mind—a transformation that aligns the believer’s life with God’s will. In this sense, repentance is the believer’s active response to God’s call to holiness. In Hebrew the word for repentence is תשובה (t’shuvah) which comes from the root שוב which means to return.

Repentance is foundational in the believer’s sanctification because it reflects the initial step of turning to God for salvation and the ongoing renewal of the believer’s heart and mind. Acts 3:19 encourages believers to "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." (KJV) This illustrates how repentance in Christ is a means of restoring fellowship with God.

Metanoia (μετάνοια), the Greek word for repentance, means a transformative change of mind and heart. It involves turning away from sin and toward God, embracing His truth and will. More than remorse, metanoia signifies a complete reorientation of one’s life, aligning with God’s purposes through faith and obedience.

The word קִדּוּשִׁין (kiddushin) is deeply connected to the verb לְקַדֵּש (l'kadesh) and shares the root ק-ד-ש (k-d-sh), which means "to sanctify" or "to set apart." Kiddushin is a post-Old Testament Hebrew word which takes on a specific meaning in the context of Jewish marriage and tradition. Here’s an explanation of how kiddushin relates to l'kadesh and its significance:

Meaning of Kiddushin

In Jewish law, kiddushin refers to the betrothal or marriage ceremony. It comes from the verb לְקַדֵּש (l'kadesh), which means "to sanctify" or "to set apart." In the context of marriage, kiddushin refers to the act of setting apart a woman for a particular man, thereby establishing a sacred bond between them. This act of setting apart, similar to the verb l'kadesh, involves the notion of dedicating or sanctifying something for a specific, important purpose.

Jewish men will propose with the following phrase: הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי בְטַבַּעַת זוֹ כְּדַת מֹשֶׁה וְיִשְׂרָאֵל

Behold you are sanctified (m’kudeshet) to me with this ring according to the law of Moses and Israel.

The Root Connection (K-D-Sh)

The root ק-ד-ש (k-d-sh) involves the idea of separation or setting apart something from the common or profane for something special or holy. When we apply this concept to kiddushin, it is the act of setting apart a woman from other relationships and dedicating her to a particular man within the sacred context of marriage. This act is not just a social contract, but a spiritual and legal one, in which both parties are sanctified or set apart for each other in a special, exclusive relationship.

Kiddushin in Jewish Marriage

In the Jewish wedding ceremony, kiddushin is the first part of the process, followed by nissuin (the actual marriage. This root has to do with lifting, one might say the “lifting up” of the bride). The term kiddushin is derived from the act of the groom giving the bride a ring or some other form of token that symbolically sets her apart for him. This is why kiddushin is sometimes translated as betrothal, though it specifically refers to the act of sanctifying or setting apart the woman for the man, in a way that makes the relationship sacred.

The Role of "Setting Apart"

Much like the verb l'kadesh, which means to set apart or consecrate something for a specific purpose (often in a sacred or holy context), kiddushin is the act of setting apart a woman for marriage, and thereby for a sacred, committed relationship. This setting apart signifies that the woman is no longer available to other men and has entered into a relationship that is meant to be special and sacred.

Comparison with Other Uses of "Kadesh"

The concept of setting apart is central to the meaning of both l'kadesh and kiddushin. In the Bible, the verb l'kadesh is used to describe the sanctification of objects, people, or time (such as the Sabbath or the temple). In a similar way, kiddushin is an act of setting apart a person for a unique, sacred purpose—in this case, the relationship between the husband and wife.

Connection to Holiness

In a broader sense, kiddushin connects to the idea of holiness and sanctification because it involves entering into a relationship that reflects a higher level of commitment and exclusivity. The union between a man and a woman in marriage is often viewed as a holy act in Jewish tradition, much like the sanctification of the people of Israel or sacred objects.

In the New Testament, the relationship between Christ and the Church is often portrayed as a betrothal or marriage, drawing a parallel to the concept of kiddushin in Jewish tradition. Just as kiddushin (betrothal) involves setting apart a woman for her husband, the Church is set apart by Christ for a sacred relationship, with Christ as the bridegroom and the Church as His bride.

In Ephesians 5:25-278 Paul wrote:  Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. (KJV)

This act of sanctification is analogous to kiddushin, where Christ sets the Church apart, sanctifying and purifying it to be His bride.

Just as the act of kiddushin in Jewish law marks the woman as sacred and dedicated to the man, Christ sanctifies the Church, setting it apart as holy. The Church, like the bride in kiddushin, is set apart for a specific purpose—relationship with God. L'kadesh, the act of sanctifying or setting apart, mirrors how Christ’s sacrifice makes the Church holy, preparing it for union with Him in eternal fellowship.

Thus, the word kiddushin (betrothal) is directly related to the verb l'kadesh, as both are rooted in the idea of setting apart something or someone for a special, intentional purpose. In the case of kiddushin, the woman is set apart for marriage, and this act of setting apart is seen as both a legal and spiritual act of sanctification, where the couple is dedicated to one another in a holy union. This connection between l'kadesh and kiddushin reflects the deep cultural and spiritual significance of marriage in Jewish tradition.

Holiness is living in alignment with God’s will, reflecting His love, justice, and righteousness. By pursuing holiness, we embrace integrity, selflessness, and compassion, fostering peace in our communities. When individuals commit to holiness, selfishness and corruption give way to truth and unity. A holy life inspires others to seek goodness, creating a ripple effect that counters the world's brokenness. Holiness transforms hearts, promotes reconciliation, and upholds the dignity of every person, guiding us toward a more just and harmonious world. Through God’s grace, holiness becomes the foundation for healing and renewal.

Holiness reflects God’s character, and through Jesus Christ, we are empowered to live holy lives. Jesus came to redeem us, offering His life as a sacrifice for our sins. Through His resurrection, He conquered sin and death, enabling us to live in His righteousness. By the Holy Spirit’s work, we are guided, strengthened, and transformed into Christ’s likeness. When we live in holiness, we spread His love, peace, and justice, addressing the world’s brokenness. In Jesus, we find the ultimate example and source of hope, healing, and renewal for humanity.

The concept of "kadosh" in Judaism and Christianity is a testament to the integration of the sacred into all aspects of life, from the cosmic to the mundane. It challenges individuals and communities to live in a way that reflects divine holiness through justice, compassion, and purity. This exploration of "kadosh" underscores its enduring significance in Jewish thought and practice, offering a rich tapestry of meaning that continues to inspire and guide.

Let’s be kadosh, for He is kadosh kadosh kadosh!