v. Justice, Sanctification
Exo 28:36 you shall engrave on it as… Yahweh
Exo 39:30 and they wrote on it .. Be to Jehovah
1Ch 16:29; Psa 29:2 in the beauty of the s
Psa 93:5 it is fitting for your house, O LORD, for
Isa 35:8 way, and it will be called Way of S
Isa 57:15 I dwell in the height and I know it, and with the
Zec 14:20 will be engraved on .. S to Jehovah
Luk 1:75 ff .. before him .. our days
2Co 7:1 perfecting the s in the fear of God
Eph 4:24 created ..in righteousness and truth
1Th 3:13 blameless in themselves before God
Heb 12:10 this .. so that we may partake of his s
Heb 12:14 follow peace with all, and I know it, without the
It is usually a translation of words derived from the Hebrew root qadash and the gr root. hag-. The basic meaning of qadash is separation or setting apart. the gr. hag- is an equivalent of qadash, and its history is similar.
The terms holiness and holy do not occur in Genesis (but see Gen 28:16-17). However, from Exo 3:5 onwards the concept of holiness is constantly underlined. God is majestic in holiness (Exo 15:11); holiness is what characterizes God’s actions (Isa 52:10), his words and promises (Psa 105:42; Jer 23:9), his name (Lev 20:3; 1Ch 29:16) and his Spirit ( Psa 51:11; Isa 63:10-11; see HOLY SPIRIT). Places are made holy by God’s special presence: his dwelling in heaven (Deu 26:15), his manifestation on earth (Exo 3:5; Josh 5:15), the tabernacle (Exo 40:9), the temple (2Ch 29:5, 2Ch 29:7), Jerusalem (Isa 48:2), and Zion (Oba 1:17). Anything set aside for sacred uses was holy: altars and tabernacle furnishings (Exo 29:37; Exo 30:10, Exo 30:29), animal sacrifices (Num 18:17), food (Lev 21:22) , the tithe (Lev 27:30), the first fruits (Lev 19:24; Lev 23:20), all consecrated things (Exo 28:38), the holy anointing oil and incense (Exo 30:23- 25, Exo 30:34-38). People connected with holy places and services were holy: the priests (Lev 21:1-6) and their garments (Exo 28:2, Exo 28:4), Israel as a nation (Jer 2:3), Israel individually (Deu 33:3) and many things associated with Israel (1Ch 16:29). The time dedicated to worship was holy (Exo 12:16; Exo 16:23; Exo 20:8; Isa 58:13).
What in Isa 6:3 was a personal revelation to the prophet, in Rev 4:8 is proclaimed to all from heaven with power and glory.
God is holy and true (Rev 6:10). In one of his prayers, Jesus addressed God this way: Holy Father (John 17:11). God is holy and his people must be holy (1Pe 1:15, citing Lev 19:2). Jesus’ disciples must pray that God’s name be treated holy (Mat 6:9; Luk 11:2). The holiness of Jesus Christ is specifically emphasized (Mar 1:24; Luk 1:35; Luk 4:34; Joh 10:36; Act 3:14; Act 4:27, Act 4:30; compare Isa 42:1-4 quoted in Mat 12:16-21; Heb 2:11; Rev 3:7).
In the NT the concept of the holiness of the church is developed. As in the OT, Jerusalem is holy (Mat 4:5; Mat 27:53; Rev 11:2), so is the temple (Mat 24:15; Act 6:13) and the new temple, the church collectively (Eph 2:21-22) and individually (1Co 3:16-17). Stephen refers to Mount Sinai as the holy ground (Acts 7:33), and Peter refers to the Mount of Transfiguration as the holy mountain (2Pe 1:18). The Scriptures are sacred (Rom 1:2; 2Ti 3:15). The law is holy (Rom 7:12). If the earthly places, priests, instruments of worship, sacrifices and services were holy, much more so are the heavenly ones (Heb 8:5). The church is a holy nation (1Pe 2:9). The argument in Rom 11:11-32 establishes the fact that the holiness of Gentile Christians is that they have sprung from the root of Jesse (Rom 11:16; Rom 15:12). Christ died for the church to sanctify it (1Co 1:2; 1Co 6:11; Eph 5:26). The church as a whole, the local churches, and individual believers are saints, called…
saints (Rom 1:7; 1Co 1:2; 2Co 1:1; Eph 1:1; Phi 1:1; Col 1:2; saints is a translation of hagioi). The life of the believer must be a living and holy sacrifice (Rom 12:1), not only through death (Phi 2:17), but with life itself (Phi 1:21-26). Holiness is equated with purity (Mat 5:8; Mat 23:26; 1Ti 1:5; 2Ti 2:22; Tit 1:15; Jam 1:27), a purity that in Acts 18:6 and 20: 26 is innocence. The means for purification is the truth of God’s Word (John 17:17). The holy kiss in the early churches was a mark of holy fellowship (1Co 16:20; 2Co 13:12; 1Th 5:26). Holiness is something that stands out in Revelation, from Rev 3:7 to 22:11.
Source: Hispanic World Bible Dictionary
Quality that expresses perfection, fullness, dedication to divinity, consecration. In Hebrew “qadesh” as an abstract noun and “qadosh” as a qualifying adjective are continually used in reference to God and places, actions or intentions that refer to God.
Holiness is spoken of up to 189 times in the New Testament, using the radical term “hag”; Of these, the verb sanctify (hagiadso) is used 28 times and the noun referring to the holy or the saint (hagios) and the plural of the saints (hagia) are used 135 times. The Church is holy and her mission is to sanctify. Those who live united to Christ are saints. (See Church Notes 3)
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
The word “holy” (Heb. qadosh) is used to indicate the idea of physical separation. Holy is what is separated from profane use and consecrated to the service of God (people, things, places of worship, etc.), so it is clothed with divine power, to which fear and respect respond in man. God is the only essentially holy. Because it is the transcendent, the inaccessible, the one who lives in a pure, uncontaminated region, at an infinite distance from man, where the ballast of the profane and the impure cannot reach (Gen 28,16; 1 Sam 6,20 ; ls 6; 57.15; Os 11.9; 12.1; Ez 28.25; 36.23; 38.28). God is holy insofar as he communicates with his people, insofar as he helps and frees his people, to make them a people of his exclusive belonging, a people of his acquisition, separated from other peoples, a holy people, a priestly kingdom . They have to be holy, because God is holy (Num 15,40). This holiness of the people is a requirement of liberation (Num 15,41; ls 40,25; 41,14; 43,3.14; 45,18). God is “the holy one” (Lk 1,49; Rev 3,17; 4,8; 6,10), the “holy father” (Jn 17,11).
Jesus Christ is the holy son of God (Lk 1,35), the saint of God (Mk 1,24; Lk 4,34; Jn 6,69) for his intimate and full belonging to God, “the holy one” (Act 3 ,14), “the holy servant of God” (Act 4,27-30); Jesus Christ brings a message of holiness to the world, because, through him, the Father has performed a work of mercy. The sanctification of men is the work of the Father through Jesus Christ, who is the truth (Jn 17,17); Jesus Christ sanctifies himself, surrenders himself to death, to sanctify men (Jn 17,19); God, in the OT, chooses a “holy people” (Lev 21,6.8; Ex 22,31; Dt 26,19); in the NT there is also a holy people: Christians constitute the new and holy people of God (1 Pe 2,5), and thus they began to be called from the beginning: “the saints” (Act 9,13.32.41); it is the people of the predestined, of the elect, of the saints, who are those who keep the commandments of God and the faith of Jesus (Rev 14,12), those who carry out holy works (Rev 9,8); those who, being saints, sanctify themselves eternally together with the one who is thrice holy (ls 6,3; Ap 22,11). The presence of God made the temple a holy place, as is Jerusalem, the holy city (Rev 11,2; 21,2.10) and loved (Rev 20,9). And Holy is the Spirit of God. In the August Trinity, holiness itself and the work of sanctification of all men are attributed to the Holy Spirit.
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
Holiness, as a state, is originally the essence of God; in men, derivatively, it is a gracious participation in God’s holiness. God is the most holy, the thrice holy. Holy is the humanity of Jesus Christ by virtue of the hypostatic union. Totally unique is the holiness of Mary, conceived without sin.
Holy is the Church, as the Mystical Body of Christ and Spouse of the Holy Spirit. Saints are Christians by virtue of baptism. All are called in the Church – says LG 39 – to holiness, as the apostle writes: “This is the will of God: that you sanctify yourselves” (1 Thess 4:3). All the faithful of whatever state or degree are called to the fullness of the Christian life and to the perfection of charity. Holiness is unique, but it is practiced and exercised in a very varied way according to the gender and life condition of each one.
The first and most necessary gift for holiness is charity, with which we love God above all things and our neighbor for love of God. Martyrdom, with which the disciple becomes similar to the Master, and who freely accepts death for the salvation of the world, like him, is considered by the Church as an exceptional gift and as the supreme test of charity: “and if this gift is given to few, it is convenient that all live prepared to confess Christ before men and to follow him on the way of the cross in the midst of the persecutions that never fail the Church” (LG 42).
The holiness of the Church is also favored in a particular way by the advice that the Lord proposes in the Gospel: virginity and celibacy, obedience, poverty. But the council reminds us that all the faithful are invited to strive for holiness and perfection within their own state, and that they must strive to direct their own affections correctly, “lest in the use of the things of this world and in the attachment to riches they find an obstacle that separates them… from the search for perfect charity” (LG.42).
R. Gerardi
Bibl.: G. Odasso, Holiness, in NDTB, 1779-1788; P Molinari, Santo, in NBY, 1242]254; H: Gross, Santo, in CFT 11, 626-631; R. Guardini, The saint in our world, Guadarrama, Madrid 1960; B. Jiménez Duque, Holiness and secular life Follow me, Salamanca 1965.
PACOMIO, Luciano, Encyclopedic Theological Dictionary, Divine Word, Navarra, 1995
Source: Encyclopedic Theological Dictionary
1. HOLINESS, SIGN OF THE DIVINE PRESENCE AND ACTION. The word holiness -in Hebrew, qodesh- means separation, transcendence and, consequently, greatness, loftiness. In biblical literature, holiness is attributed above all to God. “There is no saint like Yhwh” (1-Sam 2,2). Yhwh is the thrice holy God, whose glory shines over the entire globe of the earth and before whose majesty the entire creation prostrates itself (Is 6:1-3). Qualifying God as the saint, the Scripture affirms his differentiation from everything created, his distinction from everything that implies not only sin or impurity, but also imperfection or limit, and therefore his ontological density, the fullness of his being. , the absolute richness and intensity of their existence.
This ontological dimension of divine holiness -decisive as it is founding-, should not lead us to consider it a static reality, nor a quality that, by implying in God a full transcendence, distances him from everything…