Qadash: The Tangible Roots of “Holiness” in Akkadian and Babylonian Rituals

The term qadash in the Hebrew language becomes somewhat ambiguous over the course of its usage, but its earlier use in Akkadian and Babylonian provides a clearer and more structured meaning. In these ancient languages, qadayshu and related terms reveal a strong connection to physical practices, emphasizing cleansing, setting apart, and dedication.

In Akkadian, the term qadayshu carries many meanings, each tied to physical actions. One possible meaning is “to be free of claims,” although this translation is uncertain and might better be interpreted as “purified” in some contexts. For example, a text describes a kunahi building belonging to the goddess Ištar as being “free of claims” or “purified” before being transferred to her ownership. This suggests that the act of purification played a significant role in rendering the building fit for use.

More broadly, qadayshu is associated with the act of cleaning or making something clean. This purification could apply to individuals, such as those undergoing cleansing rites, as well as to spaces like temples, and deity images. Tools or ceremonial items were also purified. For instance, texts describe the purification of a golden ax, highlighting the tangible, physical nature of these actions.

Another meaning of qadayshu is the consecration or dedication of objects, spaces, or individuals to a deity. This further underscores the physicality of the processes, as the act of dedication often involves rituals with tangible elements such as materials and offerings. Additionally, qadayshu could refer to self-purification, where individuals would cleanse themselves using materials like cedar, juniper, and sulfur—natural substances tied to physical purification.

The related terms in Akkadian reinforce the idea of cleaning achieved through physical means. Qashaydu(m) means “to become pure,” while qushshudu signifies something “very holy” or “sanctified.” The adjective quddushu, meaning “holy,” is often applied to physical objects, such as temples, offerings, and tools. A notable example describes a temple as “the holy temple, the sacred dwelling of Anu and Ištar.” Another describes ceremonies where bulls were slaughtered, lambs slain, and armannu wood scattered—rituals steeped in tangible, physical elements.

The Ugaritic term qdsh, meaning “dedicate” or “consecrate,” aligns with the Akkadian understanding. It underscores that these processes, whether in Mesopotamian or Ugaritic contexts, were fundamentally physical in nature. Dedication and purification involved observable, material acts rather than abstract or symbolic gestures.

From this, it is seen that the processes described above are physical in nature. The repeated emphasis on cleaning, purifying, and setting aside spaces, objects, and individuals highlights the tangible essence of these practices. Whether it involved washing, anointing, scattering materials, or slaughter, the focus was on physical transformation to prepare objects or beings for being in contact with divinity.