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Ezekiel 20 has long been recognized as dependent on numerousTorah texts and traditions, in spite of the apparent contradictions. This studyexamines how the relationship is in fact reversed in the case of Exodus31.12-17*, the development of which has been influenced by the innovativeunderstanding of Sabbath in Ezekiel 20. We will first briefly explore thecompositional history of Exodus 31.12-17, concluding, with the majority ofcontemporary mainstream scholarship, that the received text is secondary toits context, and the product of more than one compositional layer. Uponturning to the shared locutions and contextual overlap between Exodus31.12-17 and Ezekiel 20, it becomes evident that the later layer of Exodus31.12-17 is dependent on the description of Sabbath in Ezekiel 20.12-13,16, 20-21, 24, leading us to argue that Exodus 31.12-17* was developed inlight of this text. The final part of the study is devoted to investigating howand why the author of Ezekiel 20 used the language of the Holiness Code tofurther develop this particular concept of Sabbath, particularly as a signrelated to sanctification of a people, which was later developed in Exodus31.

The so-called Holiness Code (Lev 17–26) concerns itself with cultic and social legislation. Dealing with the ethics of ancient Israel, the law text makes reference to a broad range of participants, including YHWH, Moses, the addressees, the women, the priests, and a blasphemer, to name but a few. The participants constitute a community, and each participant has its own role within this community. This study offers a novel approach to the characterization of the participants by applying Social Network Analysis (SNA) to explore the community as well as to consider the network roles of the participants. SNA relies on two types of data, nodes (= participants) and edges (= interactions), both of which require in-depth linguistic analysis in order to glean the sufficient data from the Hebrew text. Firstly, the participants need to be tracked throughout the text in order to create a mapping of the participants and their linguistic references. This study explores a computational approach by analyzing an existing dataset on the text. A number of specific linguistic phenomena are discussed, including nominal clauses, anonymous participants, communication patterns, synonyms, and part-whole relationships in order to improve the computational analysis whenever possible and to account for tensions and abnormalities in the text. The second data type required for the SNA is the interactions among the participants. Above all, for the purpose of analyzing the social network of Lev 17–26, the interactions need to be quantifiable in order for different events to be compared. It is argued that the interactions can be quantified in terms of agency, that is, different interactions entail different semantic roles as well as degrees of agency invested in the event. In particular, it is argued that dynamicity (i.e., activities :: states) and causation are the two most significant verbal properties with respect to semantic role selection. While previous research has most often accounted for the correspondence by qualitative analysis, this study sets out to test quantitative methods, including collostructional analysis. With respect to causation, both morphological causatives (Hiphil and Piel) and lexical causatives are surveyed. To conceptualize the finer semantic distinctions between Piel and Hiphil, Role and Reference Grammar is employed. Ultimately, on the basis of both verbal, nominal, and clausal properties, a novel hierarchy of semantic roles is proposed so that each participant can be ranked according to agency invested. Finally, by incorporating the participant tracking data and semantic roles data surveyed, the Holiness Code is interpreted with Social Network Analysis. The structural properties of the social network are explored by applying classical and contemporary SNA methods, including the recently developed node2vec algorithm for feature-based role discovery. While SNA has previously been applied to the study of literature, the present approach diverges in important aspects. Firstly, it is the first attempt at exploring the social network of an ancient law text, and this task raises theoretical questions as to how the network roles of the participants relate to the meaning and purpose of the law. Secondly, given the quantification of events into degrees of agency, the SNA can include all kinds of interaction and not only a single type as commonly done in SNA. Finally, the methodology developed in this study implements the discourse structure of the text itself, and it is demonstrated that the network roles of the participants need to be related to the structural positions of the participants within the discourse. In light of the social network, the roles of selected participants in the Holiness Code are explained and discussed with regard to the values and expectations of the author.

The so-called Holiness Code (Lev 17–26) concerns itself with cultic and social legislation. Dealing with the ethics of ancient Israel, the law text makes reference to a broad range of participants, including YHWH, Moses, the addressees, the women, the priests, and a blasphemer, to name but a few. The participants constitute a community, and each participant has its own role within this community. This study offers a novel approach to the characterization of the participants by applying Social Network Analysis (SNA) to explore the community as well as to consider the network roles of the participants. SNA relies on two types of data, nodes (= participants) and edges (= interactions), both of which require in-depth linguistic analysis in order to glean the sufficient data from the Hebrew text. Firstly, the participants need to be tracked throughout the text in order to create a mapping of the participants and their linguistic references. This study explores a computational approach by analyzing an existing dataset on the text. A number of specific linguistic phenomena are discussed, including nominal clauses, anonymous participants, communication patterns, synonyms, and part-whole relationships in order to improve the computational analysis whenever possible and to account for tensions and abnormalities in the text. The second data type required for the SNA is the interactions among the participants. Above all, for the purpose of analyzing the social network of Lev 17–26, the interactions need to be quantifiable in order for different events to be compared. It is argued that the interactions can be quantified in terms of agency, that is, different interactions entail different semantic roles as well as degrees of agency invested in the event. In particular, it is argued that dynamicity (i.e., activities :: states) and causation are the two most significant verbal properties with respect to semantic role selection. While previous research has most often accounted for the correspondence by qualitative analysis, this study sets out to test quantitative methods, including collostructional analysis. With respect to causation, both morphological causatives (Hiphil and Piel) and lexical causatives are surveyed. To conceptualize the finer semantic distinctions between Piel and Hiphil, Role and Reference Grammar is employed. Ultimately, on the basis of both verbal, nominal, and clausal properties, a novel hierarchy of semantic roles is proposed so that each participant can be ranked according to agency invested. Finally, by incorporating the participant tracking data and semantic roles data surveyed, the Holiness Code is interpreted with Social Network Analysis. The structural properties of the social network are explored by applying classical and contemporary SNA methods, including the recently developed node2vec algorithm for feature-based role discovery. While SNA has previously been applied to the study of literature, the present approach diverges in important aspects. Firstly, it is the first attempt at exploring the social network of an ancient law text, and this task raises theoretical questions as to how the network roles of the participants relate to the meaning and purpose of the law. Secondly, given the quantification of events into degrees of agency, the SNA can include all kinds of interaction and not only a single type as commonly done in SNA. Finally, the methodology developed in this study implements the discourse structure of the text itself, and it is demonstrated that the network roles of the participants need to be related to the structural positions of the participants within the discourse. In light of the social network, the roles of selected participants in the Holiness Code are explained and discussed with regard to the values and expectations of the author.

The so-called Holiness Code (Lev 17–26) concerns itself with cultic and social legislation. Dealing with the ethics of ancient Israel, the law text makes reference to a broad range of participants, including YHWH, Moses, the addressees, the women, the priests, and a blasphemer, to name but a few. The participants constitute a community, and each participant has its own role within this community. This study offers a novel approach to the characterization of the participants by applying Social Network Analysis (SNA) to explore the community as well as to consider the network roles of the participants. SNA relies on two types of data, nodes (= participants) and edges (= interactions), both of which require in-depth linguistic analysis in order to glean the sufficient data from the Hebrew text. Firstly, the participants need to be tracked throughout the text in order to create a mapping of the participants and their linguistic references. This study explores a computational approach by analyzing an existing dataset on the text. A number of specific linguistic phenomena are discussed, including nominal clauses, anonymous participants, communication patterns, synonyms, and part-whole relationships in order to improve the computational analysis whenever possible and to account for tensions and abnormalities in the text. The second data type required for the SNA is the interactions among the participants. Above all, for the purpose of analyzing the social network of Lev 17–26, the interactions need to be quantifiable in order for different events to be compared. It is argued that the interactions can be quantified in terms of agency, that is, different interactions entail different semantic roles as well as degrees of agency invested in the event. In particular, it is argued that dynamicity (i.e., activities :: states) and causation are the two most significant verbal properties with respect to semantic role selection. While previous research has most often accounted for the correspondence by qualitative analysis, this study sets out to test quantitative methods, including collostructional analysis. With respect to causation, both morphological causatives (Hiphil and Piel) and lexical causatives are surveyed. To conceptualize the finer semantic distinctions between Piel and Hiphil, Role and Reference Grammar is employed. Ultimately, on the basis of both verbal, nominal, and clausal properties, a novel hierarchy of semantic roles is proposed so that each participant can be ranked according to agency invested. Finally, by incorporating the participant tracking data and semantic roles data surveyed, the Holiness Code is interpreted with Social Network Analysis. The structural properties of the social network are explored by applying classical and contemporary SNA methods, including the recently developed node2vec algorithm for feature-based role discovery. While SNA has previously been applied to the study of literature, the present approach diverges in important aspects. Firstly, it is the first attempt at exploring the social network of an ancient law text, and this task raises theoretical questions as to how the network roles of the participants relate to the meaning and purpose of the law. Secondly, given the quantification of events into degrees of agency, the SNA can include all kinds of interaction and not only a single type as commonly done in SNA. Finally, the methodology developed in this study implements the discourse structure of the text itself, and it is demonstrated that the network roles of the participants need to be related to the structural positions of the participants within the discourse. In light of the social network, the roles of selected participants in the Holiness Code are explained and discussed with regard to the values and expectations of the author.

The modern term “immigrant” does not appear in the original Jewish and Christian scriptures. While concepts of nations, borders, and formal immigration did not develop until long after Biblical times, several Hebrew words existed for foreigners. An analysis of the words gēr, nēkār, rēa, zār, and tôšāb reveals how foreign strangers were regarded by the Jewish people. The established covenant commanded Jewish people to “love your neighbor (rēa) as yourself” (Lev. 19:18). This commandment, located in the middle of Leviticus and the middle of the Holiness Code, is considered by many to be the highest development of ethics in scripture. Still, a concentrated debate about passages in both Testaments continues among academics and religious leaders, especially about the Christian obligation to follow the laws of the land, but dissent if the laws are unjust. An examination of Jewish and Christian texts, world views, and contemporary scholarship is needed to determine how, if at all, believers should respond to the present immigration crisis in the United States. This paper shares some of the many stories in scripture about migration, concluding that the story of Jewish and Christian scripture, and indeed, the story of mankind, is one of migration.

“Loving the neighbour” is generally accepted as fundamental to Judeo-Christian theological ethics. However, few reflect on the implications of extending “loving the neighbour” (Lev 19:18) to “loving the resident alien/foreigner” (Lev 19:33-34) within the context of the Holiness Code (Lev 17-26). This contribution argues that “holiness” is redefined in Leviticus 19 by combining the instructions related to cultic rituals (aimed at the priests) in Leviticus 1-16 with the theological-ethical issues (aimed at all Israelites) in Leviticus 17-26; thereby moving from “ascribed holiness” (granted by divine decree to cultic officials) to “achieved holiness” (available to all Israel through obedience) in the post-exilic period. https://doi.org/10.17159/2312-3621/2018/v31n3a10

Vielfach wird eine Beziehung zwischen Lev 11–15 und Lev 10,8–11 erkannt. Zusatzlich zu den terminologischen Verbindungen zwischen Lev 10,8–11 und den nachfolgenden Abschnitten lassen sich strukturelle Verbindungen zwischen Lev 10,8–11 und den wichtigen resumierenden Abschnitten in Lev 11–16 aufweisen, die diese Texte verknupfen. Diese Verbindungen entstammen einer redaktionellen Bearbeitung in Lev 11,47; 13,59b; 14,57; 15,31 und 16,34a. Im Lichte von Jhwhs Rede an Aaron in Lev 10 erganzte sie auch Aaron als Adressaten in den Redeeinleitungen (Lev 11,1–2a; 13,1; 14,33; 15,1–2a). Auf diese Weise reagiert diese Redaktion auf die egalitaren Tendenzen des Heiligkeitgesetzes und betont den Vorrang der Priester als denjenigen, die in Israel zwischen Rein und Unrein unterscheiden und in Israel lehren. Many scholars note a relationship between Lev 11–15 and YHWH’s injunction to the priests to make distinctions and teach in Lev 10:8–11. In addition to terminological connections between 10:8–11 and the following section, this article finds that structural links between 10:8–11 and important concluding sections of Lev 11–16 further bridge these sections. These links stem from redactional activity at 11:47; 13:59b; 14:57; 15:31; and 16:34a. This activity also usually involved adding Aaron to the preceding divine address formula (11:1–2a; 13:1; 14:33; 15:1–2a) in light of YHWH’s unique address to Aaron in Lev 10. This redaction responds to the egalitarian tendencies of the Holiness Code by reasserting the primacy of the priests as those making distinctions and teaching statutes in Israel. De nombreux chercheurs ont note la relation entre Levitique 11–15 et l’injonction de YHWH aux pretres de faire des distinctions et d’enseigner en Lv 10,8–11. En plus des liens semantiques entre 10,8–11 et la section suivante, cet article met en evidence que des liens structuraux entre 10,8–11 et d’importants passages conclusifs de Lv 11–16 contribuent a relier ces sections. Ces liens refletent une activite editoriale en 11,47; 13,59b; 14,57; 15,31; et 16,34a. Cette activite redactionnelle est egalement responsable de l’inclusion d’Aaron comme destinataire dans les formules d’introduction du discours divin, a l’image de l’unique adresse qui lui est faite par YHWH en Lev 10. Cette redaction repond a la tendance egalitaire du Code de Saintete en reaffirmant la primaute des pretres comme les garants des distinctions et de l’enseignement des statuts en Israel.

This article reflects on Leviticus 27:28–29 and the possible relation of this text to the practice of human sacrifice in ancient Israel. The article provides an overview of the current state of the debate on human and child sacrifices, before focusing on Leviticus 27. With regard to this chapter, it is argued that, although added later, it forms a suitable conclusion to the book of Leviticus. The chapter is analysed as a whole before the article focuses on verses 28 and 29. The article concludes that these verses are very vague about what is taking place, and that this vagueness was probably deliberate.

Jacob Milgrom once juxtaposed the flood (Gen 6–9) and Babylonian exile (Lev 26), with the Sabbatical Year as its crux. This article expounds upon the parallels between the Flood Narrative (Gen 6–9) and the law concerning the Sabbatical Year (Lev 25:1–7). The directionality of composition between the Priestly source (P) and Holiness Code (H) is examined, as well as the appropriation of alternate source material to bolster the theological propositions of P and H. The confluence of ideas between Gen 6–9 and Lev 25:1–7 (and 26:34–35, 43) include, among other secondary matters: the phenomenon of a yearlong land-fallowing, non-occupancy (or sabbatical rest), divinely granted superabundant bumper-crop which lasts for a year (or two), and concern for the faunae and their peaceful coexistence with humankind on the land where tranquillity is realised by all three entities.

The article argues that chapter 5 of Lumen Gentium, the Second Vatican Council's Dogmatic Constitution on the Church, and its universal call to holiness, is a key text in understanding the council's teaching on the laity. The article outlines the history of that section during the Second Vatican Council, tracing the origins and development of the concept of the call to holiness in the schema on the church, as it moved from a discussion of vocation to the religious life to a wider appreciation of the various forms of one baptismal call to holiness. It then looks at the post-conciliar history of the call to holiness: first in official treatments such as the 1987 Synod of Bishops and Pope John Paul ii's exhortation Christifideles Laici; and then in practical developments such as the growth of lay pastoral ministries and laity-directed new ecclesial movements and the forms of holiness canonized in an expanded communion of the saints. Finally, it looks at challenges that continued appropriation of the conciliar teaching on the universal call to holiness might face in the future, and at how the renewal of this teaching might offer the church as a whole, including its lay members, a crucial resource in its mission to the world.

Contemporary Catholic social teaching originates around the time of the publication of Rerum Novarum (Pope Leo XIII, 1891). It is important, however, to recognise that the Christian concern for social justice and care of the poor and marginalised is rooted in biblical and historical traditions (Birge, 2009; DeBerri, Hug, Henriot, & Schultheis, 2003). In the Old Testament this tradition can be discerned in the holiness code (Lev 17-26) and the commitment to the care of the stranger (Exodus 22:21; 23:9). In the New Testament, the tradition can be discerned in gospel demands for social justice, love of neighbour and correct use of material possessions (Lk 12:13-21; 12:33-34; 14:33).

136 p. Submitted by Gabrecht Valdeci (biblio.atendimento@est.edu.br) on 2018-07-05T18:07:26Z No. of bitstreams: 2 feitosa_immp_tmp571.pdf: 1833558 bytes, checksum: b6959f7ded74ff19425e985f04779f07 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Approved for entry into archive by Allan Krahn (allan@est.edu.br) on 2018-07-13T18:32:43Z (GMT) No. of bitstreams: 2 feitosa_immp_tmp571.pdf: 1833558 bytes, checksum: b6959f7ded74ff19425e985f04779f07 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Approved for entry into archive by Allan Krahn (allan@est.edu.br) on 2018-07-13T18:38:47Z (GMT) No. of bitstreams: 2 feitosa_immp_tmp571.pdf: 1833558 bytes, checksum: b6959f7ded74ff19425e985f04779f07 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Made available in DSpace on 2018-07-13T18:39:44Z (GMT). No. of bitstreams: 2 feitosa_immp_tmp571.pdf: 1833558 bytes, checksum: b6959f7ded74ff19425e985f04779f07 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-04-10 O presente trabalho reflete acerca da homossexualidade a partir da perícope de Levítico 18.19-23. A escolha desta perícope se dá por ser enfática sobre as práticas sexuais consideradas impuras, entre as quais o relacionamento entre pessoas do mesmo sexo. Cada vez mais conquistando espaço no debate na contemporaneidade, o tema da homossexualidade enfrenta posições fundamentalistas. No meio evangélico-cristão também se percebem interpretações literais da Bíblia acerca do tema, sem o conhecimento histórico e crítico da escrita da mesma. Assim, através do método exegético histórico-crítico, da hermenêutica e de pesquisa bibliográfica - tendo como referenciais Ivo Storniolo, Daniel Helminiak, André Chouraqui, Robert Di Vito, entre outros - se investiga a realidade histórico-sócio-cultural judaica à época em que a perícope foi escrita a fim de compreender o seu conteúdo e a sua mensagem. O estudo, no entanto, contextualiza inicialmente a temática à luz dos debates contemporâneos para, então, utilizar do instrumental exegético histórico-crítico para a interpretação da perícope no contexto do século XXI. Desta forma, o presente estudo contextualiza a perícope na contemporaneidade, enfatizando que o livro de Levítico precisa ser entendido em seu contexto, de Antigo Testamento, e ser aplicado à luz do Novo Testamento. This paper reflects about homosexuality based on the pericope of Leviticus 18:19-23. The choice of this pericope is because it is emphatic about sexual practices considered impure, among which is the relationship between people of the same sex. The theme of homosexuality, which is gaining ever more space in the debates of contemporaneity, is faced with fundamentalist positions. In the Evangelical-Christian environment one also perceives literal interpretations of the Bible about the theme, without a historical-critical knowledge of this writing. Thus, through the historical-critical method, through hermeneutics and bibliographic research – having as references Ivo Storniolo, Daniel Helminiak, André Chouraqui, Robert Di Vito, among others – one investigates the Jewish historical-social-cultural reality of the time in which the pericope was written so as to understand its content and message. The study, however, initially contextualizes the theme in the light of the contemporary debates, to then use the exegetical-historical-critical tool for interpreting the pericope in the context of the 21st century. In this way, this study contextualizes the pericope in contemporaneity, emphasizing that the book of Leviticus needs to be understood in its context of the Old Testament and be applied in the light of the New Testament.

It is generally accepted by Latino/a biblical scholars, namely, Fernando F. Segovia and Alejandro F. Botta, among others, that both the historical-critical methods and the contextual approaches are equally important in the reading of the HB. First, this paper argues that Lev 25:8-55 contains verses (cf. Lev 25:10, 39-40 and 54-55) which are ascribed to the Deuteronomistic writers (D) but which were re-used by the authors of the Holiness Code (H). Second, because the absolute noun, -••- "hired labourer" and the qal verb, -”• “ "to work" in Lev 25:40 refer to the working-class people, the contexts ) from which the text of Lev 25:8-55 emerged will be investigated in relation to the working-class people. Third, the paper probes the relevance of Lev 25:8-55 to Ernesto "Che" Guevara's discourse of the experiences of the working-class people and Segovia's reading of the HB in the light of such experiences. It is argued in this paper that H's concern for social justice for the working-class people can throw light on the reading of the ancient texts, particularly from the perspective of the Latino/a biblical criticism, and more importantly, that such a reading could also have implications for the working-class people of South Africa.

The article examines laws in legal codes in the Torah, among them the Decalogue, the Covenant Code, the Deuteronomy Code, the Holiness Code and the Law in Numbers. The analysis makes use of the sociocritical method and studies to what extent the norms create legal institutes and build an orderly and safe community through a legal theory perspective and, on the contrary, to what extent disrespecting the norms causes the disintegration of the individual and the community. The Decalogue establishes a framework for the relationship between the Israelites and God and to others in the community. The Cove- nant Code aims at living in freedom in the homeland, protecting the excluded ones and integrating them into the community. The Deuteronomy Code corresponds to the reform of King Josiah. The Holiness Code and the Law in Numbers include a specific programme of religious and social renewal in the post-exilic era.