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It is time to discuss two critical words: righteousness and holiness.  As you may have read before in these blogs, I have covered the word righteous and righteousness to some degree.  However, the word holiness is a different word.

Whereas in the Hebrew, the word righteous is the Hebrew word tsadiq, and righteousness is the word tsedeqah (derived from tsadiq), holy is qadosh, or qodesh.  In the Greek, there is one word which is used as righteous and justified, although the term is distinguishable from tsedeqah – which means in its essence, lawful – and this word is δικαιος dikaios which means innocent, or holy. 

Holy in the Hebrew – קָדוֹשׁ qadosh means to be clean; to purify, sanctify, to consecrate, to hallow. Consider the Greek word αγιος hagios which means sacred (physically pure, morally blameless or religious, ceremonially, consecrated).

Are the words righteous, justified, holy and sacred the same things?  I think not, which is why there are different words to describe the concepts. 

Let’s take a simple English view for a moment:

            Righteous: to be right or a condition of being right.

            Justified: to be found to be just or equitable.

            Holy: to be clean, pure, sanctified, consecrated, hallowed.

            Sacred: religiously or ceremonially consecrated.

Vayiqra (Leviticus) 11:44

For I am YAHUAH ELOHAYCHA: ye shall therefore sanctify (qadash) yourselves, and ye shall be holy (קָדוֹשׁ qadosh); for I am holy (קָדוֹשׁ qadosh): for neither shall ye defile eth yourselves (nefesh) with any manner of creeping thing (or swarms) that creeps (swarm) upon the earth.

Devariym (Deuteronomy) 14:2

For you are a holy (קָדוֺשׁ qadosh) people עַם (am) unto YAHUAH ELOHAYCHA, and YAHUAH has chosen you to be a peculiar (סְגֻלָּה  segullah, meaning a shut up treasure, a treasured jewel) people unto himself, above all the nations (amiym) that are upon the earth.

Kepha Rishon (1 Peter) 1:16

Because it is written: Be ye holy; for I am holy.

Let us then consider the words of HAMASHIACH on this issue:

Mattithyahu (Matthew) 5:1-12

AND seeing the multitudes, he went up into a mountain: and when he was set, his Talmidiym came unto him: 2 And he opened his mouth, and taught them, saying,

3 Blessed are the poor in spirit: for theirs is the Kingdom of Heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek: for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after holiness: for they shall be filled. 7 Blessed are the merciful: for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see ELOHIYM. 9 Blessed are the peacemakers: for they shall be called the children of ELOHIYM. 10 Blessed are they which are persecuted for holiness' sake: for theirs is the Kingdom of Heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

To hunger after and thirst after holiness is different than the idea of hungering and thirsting after righteousness (lawfulness), for holiness is cleanness and purity – i.e., blessed are the pure in heart; for they shall see ELOHIYM. 

Ma’aseh (Acts) 24:25

And as he reasoned of holiness, temperance, and judgment to come, Felix trembled, and answered, Go your way for this time; when I have a convenient season, I will call for you.

Holiness is a state of mind, a state of the soul, and a state of the body.  Again, we refer to the rosh of the etz chayim (the tree of life) for the state of mind, as seen in 4 Ezra 14, that is binah, chokmah, and da’ath (understanding, wisdom, and knowledge), but we are speaking of holy understanding, holy wisdom, and holy knowledge (qodesh binah, qodesh chokmah, qodesh da’ath).

Holiness in the soul and holiness in the body, or the gupha, are centered on the yahsod – the mystery of YAH, which in its foundation is His instruction, i.e., the Torah. The yahsod is the very center of holiness, for it is the Word of YAH, as he has seen fit to give it to us.  Holiness in the soul is declared as justice, mercy and a humble walk.  This is seen in the etz chayim as gevurah (the strength of YAH), chesed (the loving kindness of YAH) and humility (the tipherah, or the beauty of YAH). Holiness in the body is seen as walking in and proclaiming the majesty of YAH (hod), occupying your portion of the holy kingdom (the malchut), and running the race to the very end of enduring victory (the netzach). 

So we seek a renewed etymology of the mind – a revised superstructure which comports with the holiness of YAH, in accord with his word, for the glorification of name, that we may see ELOHIYM.  

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