The Hebrew word *qadash* (H6942), often translated as "holy" or "sanctified," carries a primary meaning of separateness, derived from a root indicating to cut or set apart. It does not inherently denote spiritual or moral purity but depends heavily on context for its specific implication. In the Old Testament, *qadash* and related terms like *qadosh* (a male holy person) and *kedeshah* (a female holy person) can refer to something or someone set apart for a purpose, often in relation to God or a god, without implying ethical purity. For instance, objects in the Tabernacle or Temple, or even the entire nation of Israel, are considered holy because they are separated for God's use or through a covenant with Him, not necessarily due to inherent righteousness. The term's usage varies, as seen in Genesis 38:15, 21-22, where *kedeshah* is translated as "harlot" in reference to Tamar, who was disguised as a temple prostitute. Despite the term meaning a female holy person, the context indicates her perceived role, showing that holiness can be tied to association or function rather than moral character. Similarly, *qadash* can describe holy fire, jealousy, fear, or wrath in the Old Testament, illustrating its broad application to things separated or dedicated, regardless of moral quality. Under the New Covenant, the concept of holiness, while retaining elements of separateness, gains deeper significance through the indwelling of the Holy Spirit, enabling true moral and ethical purity. This contrasts with Old Covenant holiness, which often relied on external association with God rather than internal transformation. Understanding the context of *qadash* is essential to avoid misjudging its meaning, ensuring that one discerns whether it indicates mere separation or a deeper, Spirit-enabled righteousness.

The Hebrew word for holy, qadosh (Strong's H6918), is used 116 times in the King James Version, translated as holy, holy one, or saints. It derives from the primitive root word qadash (Strong's H6942), which means to be cleaned, consecrated, purified, sanctified, or made holy. To be holy like God, qadosh, we must be cleaned through qadash. God commands us to qadash ourselves and become qadosh, holy as He is. The first occurrence of qadash, to make holy, appears in Genesis 2, where God is creating us in His holy, pure, undefiled image. God qadashed the Sabbath, sanctifying it and making it holy like Himself. In Leviticus 23, we are commanded to keep God's Sabbath by doing no physical work and making it a qadosh, a holy convocation, a day of assembly where the holy God desires to be with His future holy people. In Exodus 3, at the burning bush, God made the ground qadosh, holy, by His presence, just as He makes the Sabbath holy with His presence. The Sabbath serves as a constant reminder that God is the one who sanctifies us, making us qadosh through His cleansing and purification, preparing us to become like Him. The Sabbath is dedicated to qadash activity, actions that make us pure and Godlike, set apart by God for the recreation and cleansing process. Jesus Christ, as the highway of holiness, sanctifies us, removing our pollutants and making us acceptable to God the Father. His ministry, which began and ended on the Sabbath, demonstrates qadash activity through acts of mercy, healing, and cleansing on this holy day. As priests in training, we must use the Sabbath for extending mercy, healing, cleansing, and doing good, aligning our actions with qadash activity. God sanctified, qadash, the Sabbath from the beginning, setting it apart so we have one day each week without distraction to focus on Jesus Christ and His redemptive work, allowing Him to remove pollutants from our hearts and make us pure.

In Deuteronomy 23, within the second giving of the law, God has Moses repeat instructions to ensure the next generation understands His standards. Here, the term for ritual prostitution or perversion is introduced as "qedeshah," the feminine form of "qedesh." Interestingly, a cognate word, "qodesh," means holy, yet "qedesh" and "qedeshah" came to be associated with ritual harlotry and homosexuality. Even when referring to men in such roles, the feminine form is used, highlighting the perversion of what is meant to be holy. In II Kings 23, during the reign of Josiah as he restores true worship in Judah, the term "qedeshim" appears again. The situation had deteriorated so severely through previous reigns that these ritual prostitutes had established themselves within the Temple itself. Josiah, in a powerful act of reform, cleared these perverse individuals out of the house of the Lord, removing their booths and confronting the desecration of what God had set apart as holy. In Revelation 22, the New Testament echoes this concept with the Greek term "kinaidos," literally meaning a dog, but serving as the equivalent of the Hebrew "qedeshah." It refers to ritual homosexual prostitutes who are described as being outside the gates of the New Jerusalem, prohibited from entering the Kingdom of God, underscoring the continued rejection of such perversion from what is sanctified by God.