Meaning of Sanctified in Biblical Context

The Hebrew verb קָדַשׁ (qadash) and its Greek counterpart ἁγιάζω (hagiazō) are central to understanding the concept of sanctification in the biblical context. The root meaning of קָדַשׁ is "to separate" or "to set apart," often for a sacred or holy purpose ^{[5, 4]}.

Lexical Range and Biblical Usage

In the Hebrew Bible, קָדַשׁ is used to describe the consecration of people, objects, and places to God's service. For example, in Exodus 13:2, the Israelites are commanded to "sanctify unto me all the first-born" as a token of gratitude for sparing their firstborn sons during the Passover ^[6]. The verb is also used to describe God's own sanctification or separation of individuals for specific tasks, as in Jeremiah 1:5, where God says, "Before I formed you in the womb I knew you, and before you were born I consecrated you" ^[7].

The Greek verb ἁγιάζω, used in the New Testament, carries a similar meaning. It is often translated as "to sanctify" or "to make holy." In Hebrews 2:11, it is written that "both the one who sanctifies and those who are sanctified are of the same family" ^[1]. This verse highlights the relational aspect of sanctification, emphasizing that Jesus, who sanctifies, and those who are sanctified share a common origin.

Theological Interpretations

The concept of sanctification is understood differently across various theological traditions. In the Reformed tradition, sanctification is seen as a work of the Holy Spirit that carries on the process begun in regeneration, extending to the whole person ^[2]. Charles Hodge, representing the Old Princeton school, interprets ἁγιάζω in Hebrews 10:10 as meaning "to cleanse," emphasizing the removal of guilt and moral turpitude through Christ's sacrifice ^[8].

In the Methodist/Wesleyan tradition, sanctification is understood as both a positional and a progressive reality. Adam Clarke notes that ἁγιάζω can mean "to consecrate" or "to make holy," and applies this to Christ's prayer in John 17:17, where He prays for the sanctification of His disciples, both in terms of their consecration to ministry and their moral purity ^[10].

Comparative Usage and Semantic Shifts

The meaning of sanctification has evolved across different biblical contexts. In the Old Testament, the concept is closely tied to ritual purity and the consecration of objects and persons for sacred use. In the New Testament, while retaining this sense of separation to God, sanctification is increasingly associated with the moral transformation of believers through the work of Christ and the Holy Spirit ^[3].

The LXX (Septuagint) translates קָדַשׁ with ἁγιάζω, maintaining the core idea of consecration or sanctification. However, the New Testament usage of ἁγιάζω expands on this, emphasizing the role of Christ's sacrifice and the Holy Spirit in the sanctification process ^{[1, 9]}.

Conclusion

The concept of sanctification in the biblical context is rooted in the idea of being set apart or consecrated to God. Through the Hebrew verb קָדַשׁ and the Greek verb ἁγιάζω, the Bible conveys the importance of sanctification in the lives of believers, from the consecration of the firstborn in Exodus to the moral transformation of Christians through Christ's sacrifice and the Holy Spirit's work. The various theological traditions represented in the sources highlight the richness and complexity of this concept, underscoring its significance in understanding the biblical narrative and the life of faith. The sanctification of believers is ultimately grounded in the sanctifying work of Christ, who is not ashamed to call them brothers ^[1].

Sources

Hebrews “Hebrews 2:11 (BSB) — For both the One who sanctifies and those who are sanctified are of the same family. So Jesus is not ashamed to call them brothers.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Sanctification — Involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Rom. 6:13; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Cor. 6:1”
Torrey's Topical Textbook “Torrey's Topical Textbook: Sanctification — Is separation to the service of God -- Ps 4:3; 2Co 6:17. Effected by God. -- Eze 37:28; 1Th 5:23; Jude 1:1. Christ. -- Heb 2:11; 13:12. The Holy Spirit. -- Ro 15:16; 1Co 6:11. In Christ -- 1Co 1:2. Through the atonement of Christ -- Heb 10:10; 13:12. Through the word of God -- Joh 17:17,19; Eph 5:26. Christ made, of God, to us -- 1Co 1:30. Saints elected to salvation through -- 2Th 2:13; 1Pe 1:2. All saints are in a state of -- Ac 20:32; 26:18; 1Co 6:11. The Church made glorious by -- Eph 5:26,27. Should lead to Mortification of sin. -- 1Th 4:3,4. Ho”
STEPBible TAHOT “Ezk.20.12#14=L — Hebrew tagged text (TAHOT): מְקַדְּשָֽׁ/ם\׃ [me.ka.de.Sha/m] "[who] sanctified/ them"”
STEPBible TAHOT “1Sa.7.1#18=L — Hebrew tagged text (TAHOT): קִדְּשׁ֔וּ [ki.de.Shu] "they consecrated"”
Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 13 (introduction): THE FIRST-BORN SANCTIFIED. (Exo 13:1-2) Sanctify unto me all the first-born--To "sanctify" means to "consecrate," to "set apart" from a common to a sacred use. The foundation of this duty rested on the fact that the Israelites, having had their first-born preserved by a distinguishing act of grace from the general destruction that overtook the families of the Egyptians, were bound in token of gratitude to consider them as the Lord's peculiar property (compare Heb 12:23).”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 1:5: knew--approved of thee as My chosen instrument (Exo 33:12, Exo 33:17; compare Isa 49:1, Isa 49:5; Rom 8:29). sanctified--rather, "separated." The primary meaning is, "to set apart" from a common to a special use; hence arose the secondary sense, "to sanctify," ceremonially and morally. It is not here meant that Jehovah cleansed Jeremiah from original sin or regenerated him by His Spirit; but separated him to his peculiar prophetical office, including in its range, not merely the Hebrews, but also the nations hostile to them (Jer. 25:12-38; 27:1-21; ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 103: The sense in which Christ was treated as a sinner is, says Meyer, in loco “ in dem er nämlich die Todesstrafe erlitt , in that he suffered the punishment of death .” Here again the idea of the pœna vicaria is clearly expressed. In Hebrews x. 10 , we are said to be “sanctified through the offering of the body of Jesus Christ once for all.” The word ἁγιάζειν , here rendered sanctify, means to cleanse. Sin is, in Scripture, always regarded as a defilement in both its aspects of guilt and moral turpitude. As guilt, it is cleansed by blood, b”
Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 2:11: For both he that sanctifieth - The word ὁ ἁγιαζων does not merely signify one who sanctifies or makes holy, hut one who makes atonement or reconciliation to God; and answers to the Hebrew כפר caphar, to expiate. See Exo 29:33-36. He that sanctifies is he that makes atonement; and they who are sanctified are they who receive that atonement, and, being reconciled unto God, become his children by adoption, through grace. In this sense our Lord uses the word, Joh 17:19 : For their sakes I sanctify myself; ὑπερ αυτων εγω ἁγιαζω εμαυτον, on their account I consecrate”
John (Methodist/Wesleyan) “Adam Clarke on John 17:17: Sanctify them - Ἁγιασον, from α, negative, and γη, the earth. This word has two meanings: 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. The prayer of Christ may be understood in both these senses. He prayed - 1. That they might be fully consecrated to the work of the ministry, and separated from all worldly concerns. 2. That they might be holy, and patterns of all holiness to those to whom they announced the salvation of God. A minister who engages himsel”

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