v. set aside, consecrate, dedicate, purify, separate
Gen 2:3 God blessed the seventh day and hallowed it
Exo 29:37 you will sanctify, and it will be a most holy altar
Exo 29:43 the place will be sanctified with my glory
Exo 31:13 that I am the Lord who sanctifies you
Lev 8:10 anointed the tabernacle and… and sanctified them
Lev 10:3 in those who… come near I will sanctify myself
Lev 20:7 sanctify yourselves, therefore, and be holy, for I
Lev 21:8 you shall sanctify him, for .. holy shall he be to you
Lev 21:8 Holy am I, the Lord, who sanctifies you.
Lev 22:32 profane not.. The Lord who sanctifies you
Lev 25:10 and you shall hallow the fiftieth year of jubilation
Num 11:18 sanctify yourselves for tomorrow, and you will eat
Num 20:13 they contended.. he sanctified himself in them
Deu 32:51 you did not sanctify me in the midst of
Jos 3:5 sanctify yourselves, for the Lord will do tomorrow
Jos 7:13 arise, and sanctify the people, and say
1Ki 9:3 I have sanctified this house which you have
1Ch 15:14 the Levites sanctified themselves to bring
2Ch 7:16 I have chosen and hallowed this house,
2Ch 29:17 and sanctified the house..in eight days
2Ch 29:34 were more upright..to sanctify themselves
2Ch 5:16 Holy God will be sanctified with righteousness
Isa 8:13 Jehovah of hosts .. sanctify him
Isa 29:23 they will hallow my name; yes to the Holy
Jer 1:5 and before you were born I sanctified you, I gave you
Jer 17:22; Eze 20:20 keep the sabbath day holy
Eze 36:23 and I will hallow my .. profaned name
Eze 37:28 shall know .. I the Lord sanctified Israel
Mat 6:9; Luk 11:2 hallowed be your name
Joh 17:17 sanctify them in your truth; your word is
Joh 17:19 I sanctify myself .. they be sanctified
1Co 6:11 you have already been sanctified, you have already
1Co 7:14 the husband .. is sanctified in the wife
Eph 5:26 sanctify her .. in the washing of water
1Th 5:23 God of .. sanctify you wholly
1Ti 4:5 of God and by prayer is sanctified
Heb 2:11 he who sanctifies and those who are sanctified
Heb 9:13 if the blood of the… sanctify unto the
Heb 10:10 we are sanctified through the offering
Heb 10:29 the blood ..in which he was sanctified
Heb 13:12 also Jesus, to sanctify the people
1Pe 3:15 sanctify the Lord God in your
A. Verb qadash (vd’q; , 6942), “sanctify, be holy”. This verb also appears in Phoenician, Biblical Aramaic, and Ethiopic. In Ugaritic qd-sh means “sanctuary”, and in Old Babylonian qadashu means “to shine”. Qadash is found some 170 times during all periods of Biblical Hebrew. The main root of this verb denotes an act or state by which persons or things are set aside for the worship of God: they are consecrated or “made sacred”. for the worship of God. This action or condition means that the object or person is “consecrated.” Due to this act and in this state the consecrated thing or person should not be used in ordinary work (or for profane use) and should be treated with special care because they are God’s property. The first use of “qadash” in this root points to action: “Then you shall take some of the blood that is on the altar and some of the anointing oil, and sprinkle them on Aaron and his garments, and on his sons and their garments. . Thus shall Aaron and his garments be consecrated, and with him his sons and his garments” (Exo 29:21 rva). There are also nuances of ethical-moral (spiritual) holiness here, since the propitiatory blood was also sprinkled on the people who were present. In Exo 29:37 (rva) the emphasis seems to fall on the condition of “consecrated or sanctified”: “For seven days you shall atone for the altar and sanctify it; so it will be a most holy altar. Everything that touches the altar will be sanctified.” Then, everything that comes into contact with the altar goes into a different state or condition, it is “holy”. Now he belongs to God and is solely at his service as he pleases. In some cases this implies destruction (2Sa 6:6), while in others it means that the objects can only be used by those who are ritually clean (Num 4:15; 1Sa 21:6). In certain cases, this means that the objects can only be used within the sanctuary itself (Num 16:37). In some qadash passages it seems to indicate the opposite of “holy”, profaned so that Israel (God’s holy people) could not use it: “You shall not sow any other seed in your vineyard, because if you do, both the products of this sow as the grapes of your vineyard will be forbidden” (Deu 22:9 blah; “useless” lba; “lest the harvest be made sacred” bj; cf. Eze 44:19; 46.20, etc.). In the passive voice the verb means “to manifest holiness”. It is in this sense that Moses writes: “These are the Waters of Meribah, because there the children of Israel contended against the Lord, and He manifested his holiness among them” (Num 20:13 rva). This demonstration does not indicate some action of judgment against sin (an ethical-moral sanctity), but rather a miraculous act of liberation. Some scholars see an emphasis on divine power here, arguing that at this stage in its history Israel’s concept of holiness was similar to that of the pagans, that is, “holy,” in the Semitic mindset, indicates the presence of some god. extraordinary power. A similar usage is found in the prophet’s promise of a future restoration for Israel: “When I have brought them back from the peoples . . . and have shown my holiness in them in the sight of many nations” (Eze 39:27). Another emphasis of this root appears in Lev 10:3 (rva: first biblical case of the term) with the idea of “being treated as holy”: “I must appear holy to those who approach me, and I must be glorified in the presence of all the people. Once again, the emphasis seems to be on divine power; God wants an obedient people who see him as a mighty (holy) God. There is, of course, an ethical-moral nuance in this, because God also wants his people to obey him, to detest sin and love justice (cf. Isa 5:16). The root of Israel’s relationship with their God is love instead of fear (Deu 6:3, 5ff). Finally, this root can be used as the passive voice of the main root of the verb in the sense of “to be consecrated or set apart for God’s use”: “I will also meet the children of Israel there, and the place will be hallowed by my glory” (Exo 29:43 rva). Qadash has several emphases on the intensive root. First, it can have the connotation of “declaring holy” that is, declaring that the object or person serves exclusively to celebrate the glory of God. In Gen 2: 3 (rva: first mention of the term in the Bible) “God blessed and hallowed the seventh day, because on it he rested from all the work of God that he had done to create it.” A similar meaning of the word is found in the Ten Commandments: “Remember the Sabbath day to keep it holy” (Exo 20:8 rva). Israel must remember the Sabbath by keeping it holy, praising the person of God and worshiping Him in the way He indicates. With a slightly different nuance, to “sanctify” a special day means to proclaim that it is “holy” and that all the people undertake to keep it properly. The same sense can also be applied to the pagan holy days: “Hallow a solemn day to Baal. And they summoned” (2Ki 10:20). In Jl 1.14 the verb indicates the holy days in Israel: “Proclaim a fast, call an assembly”. The verb, in this context, comes to mean “declare” and “prepare.” Sometimes, in this same sense, the verb refers to war: “Announce war against her” (Jer 6:4; cf. Mic 3:5). Even the pagans declare holy war: “Raise a flag in the land, blow a trumpet in the nations, prepare peoples against it” (Jer 51:27). This root can indicate that people or objects have been consecrated exclusively to God: “Consecrate to me all firstborn; everyone who opens the womb among the children of Israel, both men and animals, is mine” (Exo 13:2 rva). The firstborn of every beast was to be offered to God as an offering to the temple or as a sacrifice (Exo 13:12-13). A firstborn son could be redeemed from the Lord (Num 18:15-16) or donated to the temple (1Sa 1:24). Qadash can also be used in the sense of making someone or something cultically pure and meeting all of God’s requirements for purity in people or things used in formal worship of God. This action appears in Exo 19:10 (rva), where God tells Moses: “Go to the people and sanctify them today and tomorrow, and let them wash their clothes.” Once consecrated, the people could enter the presence of God. In a similar sense the verb means “to set apart a person for divine service.” Although in these cases the main emphasis is cultic, there are also ethical-moral nuances. That is why God commands Moses that the artisans make a special garment for Aaron: “They will make the sacred garments for your brother Aaron and for his children, so that they may serve me as priests” (Exo 28: 4 rva). When the consecration was made, Aaron and his children were sprinkled with the blood of atonement. Such an offering required confession of sins and submission to a substitute sacrifice (albeit typological). In other words, the word, in this sense, describes the necessary step that precedes the ordination of the priestly office. Qadash also has to do with the consecration of objects to place them in a condition of ritual and cultic purity, dedicated to the unique service of God in worship (Exo 29:36; Lev 16:19).In some cases, the consecration of objects to God does not require any action, only isolation This is the case with the mount of the Law. In Isa 29:23-24 (rva) the verb means “recognize that God is holy”, the only true source of truth, and live according to his laws: “For his descendants, seeing in their midst the work of My hands will sanctify my name They will sanctify the Holy One of Jacob and they will fear the God of Israel. The lost in spirit will know understanding, and murmurers will learn their lesson.” In Eze 36:23 qadash indicates “to prove that one is holy”, or “to demonstrate and defend his holiness”. In the causative root the word refers to “offering for divine use”: “It will be on Aaron’s forehead, and Aaron will bear the guilt related to the sacred things that the children of Israel have consecrated” (Exo 28:38 rva) . Giving something to God is also indicated by means of qadash. The priests celebrated a consecration ceremony when someone decided to offer something of theirs to God: “David also consecrated the Lord” (2Sa 8:11). In Lev 27:14 there is a list of various objects that could be offered to God and then redeemed with substitute payments. In Num 8:17 (rva) God equates “consecrate” with killing the firstborn of Egypt: “On the day that I killed all the firstborn in the land of Egypt, I consecrated them for myself.” When God consecrates some object or person it can mean that He accepts them for his service: “I have sanctified…