A person set apart, or dedicated, to holy use or service ( Heb. qadoÆsh , Aram. qaddéÆsh , Gr. hagios , meaning “holy one,” “one separated,” or “set apart.” The KJV also translates the Heb. chaséÆd , “pious one,” “saint” 19 times). The distinguishing feature of “holiness” in the OT , in contrast with other Semitic religions, is that it was rooted in the person of YHWH, who made His holiness known through His name and His mighty acts for His people ( Amos 2:6 ff. ; 4:2 ; Hosea 11:9 ; Isa. 5:16 ). Accordingly, His people were “a holy people,” chosen and set apart, and thus “saints” ( Ex. 19:6 ; Deut. 7:6 ; 14:2 ). This is particularly notable in Daniel, where the people of God are repeatedly called “saints” ( Dan. 7:18 , 21 , 22 , 25 , 27 ). In the NT , Jesus is the “Holy One—( Luke 4:34 ; John 6:69 ; Rev. 3:7 ; cf. John 10:36 ), that is to say, He whom the Father has especially set apart. Christians, as the “elect of God” ( cf. Isa. 65:9 ; IQS VIII , 6 ), are also “holy” ( Col. 3:12 ; 1 Peter 2:9 ), i.e. , “saints” ( Rom. 1:7 ; 1 Cor. 1:2 ; 2 Cor. 1:1 , etc.).
The applicability of “saint” to Christians in general derives both from the thought of their being, like Israel, the chosen people, and from their particular act of consecration in baptism. At the same time, hagios has strong ethical implications ( 1 Cor. 7:34 ; Col. 1:22 ; 1 Peter 1:15 ). In eschatological passages it may refer at times also to angels ( 1 Thess. 3:13 ; 2 Thess. 1:10 ; cf. Dan. 4:13 ; Zech. 14:5 ). In the Revelation, as in Daniel, the people of God, particularly in persecution and struggle with evil, are known as “saints” ( Rev. 13:7 , 10 ; 14:12 ; 16:6 ; 17:6 ; 18:24 ; 20:9 ). Early Seventh-day Adventist literature frequently used “saint” in this apocalyptic context to refer to God’s remnant ( cf. Isa. 4:3 ) who stand true in the time of trouble ( see Jacob’s Trouble, Time of ) and remain faithful till Christ’s second coming.