To be (causatively, make , pronounce or observe as) clean (ceremonially or morally)
Reading a lexicon entry
What this page is: Each lexicon entry shows the original Hebrew or Greek word behind the English translation: its meaning, its range of use, and where it appears in Scripture.
Strong's number: The Strong's code (H- or G-) is the standard reference number for this word. It connects this entry to chapter and passage language tabs.
Where it appears: The witness passages show where this word is used in context. Click any to open the study page for that passage.
This lexicon entry is part of our ongoing editorial review. If you notice missing content, unclear wording, or a possible correction, please send us a note through theConnect page. Screenshots are helpful.
קָדַשׁ (qādaš) means to be holy, sanctify, consecrate, set apart, prepare, or treat as holy. God sanctifies the seventh day in Genesis 2:3, claims Israel's firstborn, consecrates priests and sanctuary objects, and gives the Sabbath as a sign that he sanctifies his people.
Reader summary
Full entry for קָדַשׁ (H6942) · Open the biblical lexicon
קָדַשׁ (qādaš) means to be holy, sanctify, consecrate, set apart, prepare, or treat as holy. God sanctifies the seventh day in Genesis 2:3, claims Israel's firstborn, consecrates priests and sanctuary objects, and gives the Sabbath as a sign that he sanctifies his people.
The BSB source-word alignment has 171 aligned rows for this entry. Common renderings include Consecrate (9), Consecrate yourselves (6), and consecrate (5), consecrated themselves (4), dedicated (4).
The source-word alignment first shows this entry at Genesis 2:3. Its strongest book concentrations include Leviticus (31), Exodus (28), 2 Chronicles (24), Ezekiel (15).
This entry includes 3 verse guides that explain exact original-language forms in context.
קָדַשׁ (qādaš) means to be holy, sanctify, consecrate, set apart, prepare, or treat as holy. God sanctifies the seventh day in Genesis 2:3, claims Israel's firstborn, consecrates priests and sanctuary objects, and gives the Sabbath as a sign that he sanctifies his people. People may consecrate themselves, dedicate property, observe holy time, or acknowledge God as holy. Agent, object, and verbal stem determine who acts and what changes.
Consecration does not mean that every object becomes morally virtuous or every appointed person becomes sinless. Exodus and Leviticus set apart priests, garments, altars, food, and time for defined purposes. Numbers 20:12 says Moses and Aaron failed to uphold God as holy before Israel, showing that office and prior consecration do not remove accountability. Ezekiel 36:23 promises that God will vindicate the holiness of his profaned name among the nations through his own action.
Some prophetic texts use the same verb idiomatically for preparing war: Jeremiah 6:4 and Joel 3:9 call armies to consecrate or prepare battle. The wording reports mobilization and does not make the violence morally sacred. Other texts consecrate a fast or assembly, emphasizing preparation for communal worship and repentance. Modern claims of holy war, holy leadership, or consecrated bodies require independent moral and textual warrant; H6942 cannot supply it by itself.
Qadash describes God sanctifying, people consecrating themselves or others, time and objects being set apart, God's name being treated as holy, preparation for assembly, and idiomatic preparation for war.
God blesses the seventh day and sets it apart because he rested from creation work.
Israel is consecrated in preparation for the Sinai encounter, with concrete boundary and readiness instructions.
The Sabbath is a covenant sign through which Israel knows the Lord as the one who sanctifies.
Obedience is joined to the Lord's action as the one who sanctifies his people.
Moses and Aaron are judged for failing to uphold God as holy before the people.
The Lord is to be treated as holy and feared rather than the threats feared by the surrounding people.
God promises to vindicate the holiness of his great name, which Israel had profaned among the nations.
The people are gathered and the congregation set apart within a summons to wholehearted return.
The verb appears in a military preparation formula, where consecrate war means mobilize for battle rather than declare combat morally holy.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Verse-level guides showing how this original-language form works in its specific context, including grammar, verse function, and guarded interpretation.
Hebrew word. Set apart for sacred purpose; ranges from ritual purification to moral consecration to God's exclusive domain
Set apart for sacred purpose; ranges from ritual purification to moral consecration to God's exclusive domain
to be (causatively, make, pronounce or observe as) clean (ceremonially or morally) BDB: be set apart Usage: appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy(-er, place), keep, prepare, proclaim, purify, sanctify(-ied one, self), × wholly.
How the stem changes the meaning of this verb across the biblical text.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 2 selected witnesses from 173 lexical occurrence verses.
קָדַשׁ is a primitive root - no further derivation.
The consecration of the gate connects physical rebuilding with spiritual holiness, reminding the church that renewal always involves sanctification.Isaiah 8:9-15
Proper response to crisis begins with recognizing the Lord’s holiness above all threats.Nehemiah 3:1-32
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
Qadash asks who sets apart whom or what, for which purpose, and with what accountability. God sanctifies; communities prepare; leaders consecrate people and objects; worshipers treat God's name as holy. None of these grammatical roles permits a leader to claim ownership of another person or to call an institution beyond review. Moses and Aaron were appointed yet accountable for failing to uphold God as holy.
Ezekiel locates final name-vindication in God's action, not image management by religious institutions. The military idiom is especially important: wording about consecrating war can mean prepare for battle and must not be used to make nationalism, retaliation, or violence sacred.
Gen.2.3
H6942 is a verb whose stems alter agency and force: one may be holy, make or declare holy, prepare oneself, or treat another as holy. Objects range from days and people to places, offerings, assemblies, and war preparations.
New Testament sanctification language speaks of God's action, Christ's work, the Spirit, consecrated community, and holy conduct. Those connections continue the trajectory but require direct attention to Greek grammar and each passage's agency.