Lexical Summary
qodesh: Holiness, sacredness, sanctuary
Original Word:קֹדֶשׁ
Part of Speech:Noun Masculine
Transliteration:qodesh
Pronunciation:KO-desh
Phonetic Spelling:(ko'-desh)
KJV: consecrated (thing), dedicated (thing), hallowed (thing), holiness, (X most) holy (X day, portion, thing), saint, sanctuary
NASB:holy, sanctuary, most holy, holy things, holiness, holies
Word Origin:[fromH6942 (קָדַשׁ - consecrate)]
1. a sacred place or thing
2. (abstract, rarely) sanctity
Strong's Exhaustive Concordance
consecrated thing, dedicated thing, hallowed thing, holiness, most holy day, portion, thing, saint,
Fromqadash; a sacred place or thing; rarely abstract, sanctity -- consecrated (thing), dedicated (thing), hallowed (thing), holiness, (X most) holy (X day, portion, thing), saint, sanctuary.
see HEBREWqadash
NAS Exhaustive Concordance
Word Originfrom an unused word
Definitionapartness, sacredness
NASB Translationconsecrated (2), consecrated thing (1), consecrated things (2), dedicated (1), dedicated gifts (2), dedicated things (5), holiness (9), Holy (6), holy (263), holies (6), holy ones (1), holy portion (3), holy thing (2), holy things (12), most holy (25), most holy place (6), most holy things (6), sacred (2), sacred gifts (2), sacred things (3), sacrifices (1), sacrificial (1), sanctuary (65), set apart (1), thing most holy (2), things that are most holy (1), things dedicated (1).
Topical Lexicon
Nature of Holiness (qodesh)קֹדֶשׁ designates all that is set apart to God’s unique sphere of purity, otherness, and moral perfection. Whether the word modifies the LORD Himself or something brought near to Him, it signals separation from common use and consecration to divine purpose. The idea pervades the entire Old Testament, appearing in every major literary corpus roughly 464 times, so that holiness becomes a unifying thread in redemptive history.
The Holiness of God
Holiness is first and foremost God’s own essential attribute. “Who is like You, O LORD, among the gods? Who is like You, majestic in holiness, awesome in glory, working wonders?” (Exodus 15:11). His transcendence is so absolute that even seraphim veil their faces while crying, “Holy, holy, holy is the LORD of Hosts” (Isaiah 6:3). Because His name itself is Holy (Isaiah 57:15), every other use of qodesh derives from and reflects His character.
Holiness in Space
God’s presence sanctifies locations. When Moses approached the bush, he was told, “Take off your sandals, for the place where you are standing is holy ground” (Exodus 3:5). The tabernacle introduced graded zones: the “Holy Place” and the “Most Holy Place” behind the veil (Exodus 26:33). Solomon’s temple retained the same structure (1 Kings 6:16), while Ezekiel’s visionary temple expands it to fill the land (Ezekiel 43:12). The geography of holiness anticipates the prophets’ promise that “Jerusalem will be called the City of Truth, and the mountain of the LORD of Hosts, the Holy Mountain” (Zechariah 8:3).
Holiness in Time
God set apart the seventh day: “God blessed the seventh day and sanctified it” (Genesis 2:3). The Sabbath command upholds that consecration for Israel’s weekly rhythm (Exodus 20:8). Annual festivals—Passover, Unleavened Bread, Pentecost, Trumpets, Day of Atonement, Tabernacles—are repeatedly called “holy convocations” (Leviticus 23:2-37), weaving a calendar of sanctified remembrance that points forward to final rest (Hebrews 4:9-10).
Holiness in Objects and Offerings
Furnishings, garments, incense, oil, and animal sacrifices become “most holy” when dedicated by blood or anointing (Exodus 30:29;Leviticus 6:17, 29). The high priest’s gold plate reads, “Holy to the LORD” (Exodus 28:36), proclaiming that even representation before God must bear the stamp of holiness. Failure to treat sacred things as such—whether by Nadab and Abihu’s unauthorized fire (Leviticus 10:1-3) or Uzzah’s touch upon the ark (2 Samuel 6:6-7)—invites immediate judgment.
Holiness in People
At Sinai the nation heard, “You shall be to Me a kingdom of priests and a holy nation” (Exodus 19:6). The holiness code (Leviticus 17-26) applies qodesh to every sphere of life, insisting, “Be holy, because I, the LORD your God, am holy” (Leviticus 19:2). Priests receive additional requirements (Leviticus 21:6-8). Nazirites temporarily embrace heightened separation (Numbers 6:8). Ultimately the prophets foresee universal participation: “Everyone who is left will be called holy” (Isaiah 4:3).
Holiness Violated and Restored
To profane holiness is to blur the line between the sacred and the common. “Her priests have violated My law and profaned My holy things; they have made no distinction between the holy and the common” (Ezekiel 22:26). Defilement led to exile, yet hope remained: “Seventy weeks are decreed… to anoint the Most Holy” (Daniel 9:24). Restoration visions climax with holiness engraved on even the bells of horses (Zechariah 14:20-21), signaling complete reversal of earlier profanation.
Eschatological Holiness
Holiness expands until it embraces the whole cosmos. Joel promises, “Judah will be inhabited forever, and Jerusalem from generation to generation… the LORD dwells in Zion” (Joel 3:20-21). Habakkuk anticipates, “The earth will be filled with the knowledge of the glory of the LORD, as the waters cover the sea” (Habakkuk 2:14). Such prophecies find their consummation in the New Jerusalem where nothing unclean enters (Revelation 21:27).
Christological Fulfillment
Though qodesh is an Old Testament term, its reality culminates in Jesus Christ. His incarnation embodies the presence that once dwelt behind the veil (John 1:14). His self-offering sanctifies “through His own blood” (Hebrews 13:12). He is the Holy One foreseen by Psalmists and Prophets (Psalm 16:10;Isaiah 55:4-5). Because He has entered the Most Holy Place once for all (Hebrews 9:12), believers now have “confidence to enter the Most Holy Place by the blood of Jesus” (Hebrews 10:19).
Ministry Implications
1. Worship must be God-centered, reverent, and Scripture-regulated, echoing the call to “worship the LORD in the splendor of His holiness” (Psalm 29:2).
2. Preaching should “proclaim the excellencies of Him who called you out of darkness into His marvelous light” (1 Peter 2:9), stressing the ongoing call to holiness.
3. Personal and corporate ethics flow from consecration: “As He who called you is holy, so be holy in all you do” (1 Peter 1:15-16).
4. Mission extends holiness outward; by the Gospel the unclean are sanctified (Romans 15:16), anticipating the day when “Holiness to the LORD” is inscribed upon every aspect of creation.
Thus קֹדֶשׁ traces a comprehensive narrative: the holy God creates, redeems, and will glorify a holy people in a holy place for all eternity.
Forms and Transliterations
בְּקָדְשׁ֑וֹ בְּקָדְשׁ֔וֹ בְּקָדְשׁ֗וֹ בְּקֹ֖דֶשׁ בְּקֹ֥דֶשׁ בְקָדְשִׁ֑י בַּקֳּדָשִׁים֙ בַּקֹּ֑דֶשׁ בַּקֹּ֔דֶשׁ בַּקֹּ֖דֶשׁ בַּקֹּ֗דֶשׁ בַּקֹּ֣דֶשׁ בַּקֹּֽדֶשׁ׃ בַקֹּ֔דֶשׁ בַקֹּ֗דֶשׁ בַקֹּֽדֶשׁ׃ בקדש בקדש׃ בקדשו בקדשי בקדשים הַקְּדָשִׁ֑ים הַקֳּדָשִֽׁים׃ הַקֳּדָשִׁ֑ים הַקֳּדָשִׁ֔ים הַקֳּדָשִׁ֖ים הַקֳּדָשִׁ֗ים הַקֳּדָשִׁ֜ים הַקֳּדָשִׁ֡ים הַקֳּדָשִׁים֙ הַקֹּ֑דֶשׁ הַקֹּ֔דֶשׁ הַקֹּ֖דֶשׁ הַקֹּ֗דֶשׁ הַקֹּ֙דֶשׁ֙ הַקֹּ֛דֶשׁ הַקֹּ֜דֶשׁ הַקֹּ֣דֶשׁ הַקֹּ֤דֶשׁ הַקֹּֽדֶשׁ׃ הַקֹּדֶשׁ֮ הקדש הקדש׃ הקדשים הקדשים׃ וְהַקֳּדָשִׁ֖ים וְהַקֳּדָשִׁ֣ים וְהַקֹּ֜דֶשׁ וְלַקֳּדָשִׁים֙ וְלַקֹּֽדֶשׁ׃ וְקָדְשֵׁ֖י וְקֹ֥דֶשׁ והקדש והקדשים ולקדש׃ ולקדשים וקדש וקדשי לְקָדְשׁ֑וֹ לְקֹ֖דֶשׁ לְקֹ֣דֶשׁ לַקֹּ֑דֶשׁ לקדש לקדשו מִקָּדְשֵׁ֖י מִקָּדְשֵׁ֣י מִקֹּ֑דֶשׁ מִקֹּ֣דֶשׁ מִקֹּ֥דֶשׁ מֵהַקֹּ֙דֶשׁ֙ מהקדש מקדש מקדשי ק֖וֹדֶשׁ קֳדָשָׁ֔יו קֳדָשָׁ֖יו קָ֝דְשְׁךָ֗ קָ֣דָשַׁ֔י קָֽדָשִֽׁים׃ קָֽדָשִׁ֑ים קָֽדָשִׁ֔ים קָֽדָשִׁ֖ים קָֽדָשִׁ֗ים קָֽדָשִׁ֤ים קָֽדָשִׁ֥ים קָֽדָשִׁ֨ים קָֽדָשִׁים֙ קָֽדָשֶׁ֛יךָ קָדְשְׁךָ֖ קָדְשְׁךָ֜ קָדְשְׁךָ֡ קָדְשִֽׁי׃ קָדְשִׁ֑י קָדְשִׁ֔י קָדְשִׁ֖י קָדְשִׁ֗י קָדְשִׁ֛י קָדְשִׁ֜י קָדְשִׁ֞י קָדְשִׁ֣י קָדְשִׁי֙ קָדְשֵׁ֖י קָדְשֵׁ֣י קָדְשֵׁ֣י ׀ קָדְשֵׁ֣נוּ קָדְשֵׁ֥י קָדְשֵׁ֧י קָדְשֵׁיהֶ֑ם קָדְשֵׁיכֶֽם׃ קָדְשֶֽׁךָ׃ קָדְשֶׁ֑ךָ קָדְשֶׁ֔ךָ קָדְשֶׁ֗ךָ קָדְשֽׁוֹ׃ קָדְשׁ֑וֹ קָדְשׁ֔וֹ קָדְשׁ֖וֹ קָדְשׁ֗וֹ קָדְשׁ֣וֹ קָדְשׁוֹ֙ קָדָשִֽׁים׃ קָדָשִׁ֑ים קָדָשִׁ֔ים קָדָשַׁ֖י קָדָשַׁי֒ קָדָשָׁ֑י קֹ֑דֶשׁ קֹ֔דֶשׁ קֹ֖דֶשׁ קֹ֙דֶשׁ֙ קֹ֚דֶשׁ קֹ֛דֶשׁ קֹ֜דֶשׁ קֹ֣דֶשׁ קֹ֤דֶשׁ קֹ֥דֶשׁ קֹ֨דֶשׁ קֹ֭דֶשׁ קֹּ֖דֶשׁ קֹּֽדֶשׁ׃ קֹֽדֶשׁ־ קֹֽדֶשׁ׃ קֹדֶשׁ֩ קֹדֶשׁ֮ קֹדֶשׁ־ קדש קדש־ קדש׃ קדשו קדשו׃ קדשי קדשי׃ קדשיהם קדשיו קדשיך קדשיכם׃ קדשים קדשים׃ קדשך קדשך׃ קדשנו קודש bakkodaShim bakKodesh baq·qo·ḏā·šîm baq·qō·ḏeš ḇaq·qō·ḏeš baqqoḏāšîm baqqōḏeš ḇaqqōḏeš ḇə·qā·ḏə·šî bə·qā·ḏə·šōw bə·qō·ḏeš bekadeSho beKodesh ḇəqāḏəšî bəqāḏəšōw bəqōḏeš hakkedaShim hakkodaShim hakKodesh haq·qə·ḏā·šîm haq·qo·ḏā·šîm haq·qō·ḏeš haqqəḏāšîm haqqoḏāšîm haqqōḏeš kadaShai kadaSheicha kadaShim kadeShei kadesheiChem kadesheiHem kadeShenu kadeSho kodaShav Kodesh kodShecha kodshi lakKodesh laq·qō·ḏeš laqqōḏeš lə·qā·ḏə·šōw lə·qō·ḏeš lekadeSho leKodesh ləqāḏəšōw ləqōḏeš mê·haq·qō·ḏeš mehakKodesh mêhaqqōḏeš mikkadeShei mikKodesh miq·qā·ḏə·šê miq·qō·ḏeš miqqāḏəšê miqqōḏeš qā·ḏā·šay qā·ḏā·šāy qā·ḏā·še·ḵā qā·ḏā·šîm qā·ḏə·šê qā·ḏə·šê·hem qā·ḏə·šê·ḵem qā·ḏə·šê·nū qā·ḏə·šōw qāḏ·še·ḵā qāḏ·šə·ḵā qāḏ·šî qāḏāšay qāḏāšāy qāḏāšeḵā qāḏāšîm qāḏəšê qāḏəšêhem qāḏəšêḵem qāḏəšênū qāḏəšōw qāḏšeḵā qāḏšəḵā qāḏšî qo·ḏā·šāw qō·ḏeš qō·ḏeš- qō·w·ḏeš qoḏāšāw qōḏeš qōḏeš- qōwḏeš vakKodesh vehakkodaShim vehakKodesh vekadeShei vekadeShi veKodesh velakkodaShim velakKodesh wə·haq·qo·ḏā·šîm wə·haq·qō·ḏeš wə·laq·qo·ḏā·šîm wə·laq·qō·ḏeš wə·qā·ḏə·šê wə·qō·ḏeš wəhaqqoḏāšîm wəhaqqōḏeš wəlaqqoḏāšîm wəlaqqōḏeš wəqāḏəšê wəqōḏeš
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