# qadosh - qadash קדוש - קדש



## LightWave

Would the Hebrew word qadosh be a state of holiness (to be) while qadash would be a process of making a place holy - as in "sactify" or "sanctified"? Thanks


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## scriptum

LightWave said:


> Would the Hebrew word qadosh be a state of holiness (to be) while qadash would be a process of making a place holy - as in "sactify" or "sanctified"? Thanks


In biblical Hebrew _qadash_ and _qadosh_ are two different grammatical forms of the same verb ("to be holy": the perfect and the participle). Translated into English, _qadashti_ and _ani qadosh_ have the same meaning.
In the modern language _qadosh_ is an adjective ("holy"); and there is no such verb as _qadash_.
"To sanctify" is _leqaddesh_.


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## LightWave

Thanks for your help. I got the qadosh translation from a book by Abraham Heschel, but the scsripture he refered to uses qadash as sanctified. I looked it up in Strongs numbers and got this

*H6942*
קדשׁ
qâdash
_kaw-dash'_
A primitive root; to _be_ (causatively _make_, _pronounce_ or _observe_ as) _clean_ (ceremonially or morally): - appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy (-er, place), keep, prepare, proclaim, purify, sanctify (-ied one, self), X wholly.

But I have found Strongs does not give the same translations as some I get elsewhere and had to be certain. Thanks again


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## JaiHare

LightWave said:


> Thanks for your help. I got the qadosh translation from a book by Abraham Heschel, but the scsripture he refered to uses qadash as sanctified. I looked it up in Strongs numbers and got this
> 
> *H6942*
> קדשׁ
> qâdash
> _kaw-dash'_
> A primitive root; to _be_ (causatively _make_, _pronounce_ or _observe_ as) _clean_ (ceremonially or morally): - appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy (-er, place), keep, prepare, proclaim, purify, sanctify (-ied one, self), X wholly.
> 
> But I have found Strongs does not give the same translations as some I get elsewhere and had to be certain. Thanks again



Please note when you use Strong's dictionary, he made no distinction between the binyanim, which is why Strong's dictionary is not very good. He lists every form of the verb by the Kal/Pa'al (the simple binyan). Thus, he has all of these forms together in one entry. What is the verse reference, and we can tell you what form is used there?

Yours,
Jai


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## LightWave

Abraham Herschel - "And God blessed the seventh day and made it holy." uses qadosh.

Strongs - *
Gen 2:3* "And God blessed the seventh day, and sanctified6942 it:" H6942 is qadash

Could you also explain the meaning of binyan? Thanks


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## scriptum

LightWave said:


> Abraham Herschel - "And God blessed the seventh day and made it holy." uses qadosh.
> 
> Strongs -
> *Gen 2:3* "And God blessed the seventh day, and sanctified6942 it:" H6942 is qadash
> 
> Could you also explain the meaning of binyan? Thanks


Qiddesh, not qadash. This is a different binyan - a different verb derived from the same verbal root. I do not know who are Abraham Herschel or Strongs, but, with all due respect, and to the best of my knowledge, they are not the authors of the Bible. Maybe you had better read the original text?


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## JaiHare

LightWave said:


> Abraham Herschel - "And God blessed the seventh day and made it holy." uses qadosh.
> 
> Strongs - *
> Gen 2:3* "And God blessed the seventh day, and sanctified6942 it:" H6942 is qadash
> 
> Could you also explain the meaning of binyan? Thanks


In Hebrew, there are several binyanim (seven main ones) that give a root specific meaning. The root is generally three letters that bear meaning. The binyan gives it function. Here's an example with your _qadash_:

*Root:* _Q-D-SH_ קדש "holy"
_*q*a*d*a*sh*_ קָדַשׁ "he was holy"
_*q*i*dd*e*sh*_ קִדֵּשׁ "he made holy" ("sanctified, hallowed")
_ni*qd*a*sh*_ נִקְדָּשׁ "he was shown holy" ("consecrated")
_hi*qd*i*sh*_ הִקְדִּישׁ "he made holy" ("sanctified, hallowed")

So, the binyan is basically a pattern of prefixes and infixes (vowels or doubling of consonants) that adds meaning to the root letters. The binyan is VERY important in determining the meaning of a word in Hebrew, but Strong's dictionary doesn't mention the binyan of any given word in the Hebrew Bible. That's what makes it so weak. People think they can just choose any meaning from the words that he lists as glosses, simply because they do not know which word is written in Hebrew.

I hope you can see that the root letter contains the _idea_ while the binyan contains the _function_.

The specific verse that you quote says:
וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי *וַיְקַדֵּשׁ* אֹתוֹ

The word you're looking for is in the _pi'el_ binyan, and it means "he made holy." The word is ויקדש in the verse. Its lexical form in this binyan is קִדֵּשׁ _qiddesh_, as scriptum stated above.

Note that the _pi'el_ of _Q-D-SH_ essentially means "to make something _qadosh_." It is an active and (in English translation) transitive verb.

I hope this helps,
Jai


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## LightWave

Hello Jai, Yes! Your explanation helped very much.

To Scriptum - no disrespect taken, I do rely on the original KJV text, but as you know there are different translations, ie, KJV, Amplified, NIV, Websters, etc. If you go to e-sword.net you will be surprised at just how many there are, and they each translate text differently.

After discovering the Stone edition Chumash at arscroll.com, I have begun to rely on translations by Jewish scholars more and more but have to buy tons of books to glean what is useful to me.

For Scriptum - here is a sample of just how drastic translations can differ.

"In the beginning God created the heavens and the earth." KJV (King James Version)

"With a beginning It, created God, the heavens and the earth." Rabbi David A. Cooper, author of _God is A Verb_ 

The second version provides all kinds of possibilities, but not being able to read (or speak) Hebrew I have no idea just how accurate it is. To add to the confusion, Hebrew is translated by spelling the original word phonetically, and being ignorant myself, I can never tell if a word is just spelled differently by the author or if it is another form of the root word - therefore causng me a lot of time in futile searching. Example: Or - Ohr. 
I spent a great deal of time researchng Or before I found I was spelling it wrong and it was actually Ohr. What a diffeerence the "h" made.

I've just now found this language forum and will most probably turn into a pest on the Hebrew, Aramaic, and Greek forums. You've  been properly warned so protect yourselves.

Thanks again to you both for your time and help.


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## JaiHare

LightWave said:


> Hello Jai, Yes! Your explanation helped very much.
> 
> To Scriptum - no disrespect taken, I do rely on the original KJV text, but as you know there are different translations, ie, KJV, Amplified, NIV, Websters, etc. If you go to e-sword.net you will be surprised at just how many there are, and they each translate text differently.
> 
> After discovering the Stone edition Chumash at arscroll.com, I have begun to rely on translations by Jewish scholars more and more but have to buy tons of books to glean what is useful to me.
> 
> For Scriptum - here is a sample of just how drastic translations can differ.
> 
> "In the beginning God created the heavens and the earth." KJV (King James Version)
> 
> "With a beginning It, created God, the heavens and the earth." Rabbi David A. Cooper, author of _God is A Verb_
> 
> The second version provides all kinds of possibilities, but not being able to read (or speak) Hebrew I have no idea just how accurate it is. To add to the confusion, Hebrew is translated by spelling the original word phonetically, and being ignorant myself, I can never tell if a word is just spelled differently by the author or if it is another form of the root word - therefore causng me a lot of time in futile searching. Example: Or - Ohr.
> I spent a great deal of time researchng Or before I found I was spelling it wrong and it was actually Ohr. What a diffeerence the "h" made.
> 
> I've just now found this language forum and will most probably turn into a pest on the Hebrew, Aramaic, and Greek forums. You've  been properly warned so protect yourselves.
> 
> Thanks again to you both for your time and help.


Both _or_ and _ohr_ are acceptable for אוֹר “light.” You cannot judge a transliteration as long as it represents the basic sounds involved. There is technically no -h- in the word, but _oh_ is a way to express the long vowel /o/.

I think that Rabbi Cooper’s translation is not accurate, since it lends to the idea that God is not the subject of the verb. God (אֱלֹהִים _elohim_) _is_ the subject of the verb “he created” (בָּרָא _bara_). A different argument can be created entirely about the shape of the verb, which could be a gerund (“creating”) in English, completing a noun phrase “in the beginning of God’s creating....” If we take it this way, then we might rearrange the vowels like this (in accord with one of Rashi’s comments): בְּרֵאשִׁית בְּרֹא אֱלֹהִים _breishit bro elohim_ rather than בְּרֵאשִׁית בָּרָא אֱלֹהִים _breishit bara elohim_.
 
I know this is a little advanced for where you are, but all this was necessary just to let you know that while we could indeed play with the translation, we _cannot_ take away the fact that God is the subject of the first verb in the Torah.

Blessings,
Jai


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