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The Holiness Code is a term used in biblical criticism to refer to Leviticus chapters 17–26, and is so called due to its highly repeated use of the word ''Holy''. It has no special traditional religious significance, and traditional Jews and Christians do not regard it as having any distinction from any other part of the Book of Leviticus. Critical biblical scholars have regarded it as a distinct unit and have noted that the style is noticeably different from the main body of Leviticus: unlike the remainder of Leviticus, the many laws of the Holiness Code are expressed very closely packed together, and very briefly. According to most versions the documentary hypothesis, the Holiness Code represents an earlier text that was edited and incorporated into the Priestly source and the Torah as a whole, although some scholars, such as Israel Knohl, This source is often abbreviated as "H".〔Coogan,Michael D. ''A Brief Introduction to the Old Testament''. Oxford University Press, 2009, p. 126. ISBN 978-0195332728.〕 A generally accepted date is sometime in the seventh century BC and presumably originated among the priests in the Temple in Jerusalem.〔 The Holiness Code also uses a noticeably different choice of vocabulary, repeating phrases such as ''I, The LORD, am holy'', ''I am the LORD'', and ''I the LORD, which sanctify...'', an unusually large number of times. Additionally, Leviticus 17 begins with ''This is the thing which the LORD hath commanded, saying..'', and Leviticus 26 strongly resembles the conclusion of a law code, despite the presence of further laws afterward, such as at Leviticus 27, giving the Holiness Code the appearance of a single distinct unit. Among evangelical Christians, there is debate about how much of this passage can be applicable today since the Levitical priesthood and animal sacrifice ended in AD 70, with the destruction of Jerusalem by the Romans. Many in these groups see references to sexuality therein and as being reiterated for emphasis elsewhere in the Bible; for example, in the Epistle to the Romans. Orthodox Jews continue many of the practices, but they generally regard precepts not in current practice as being in only temporary abeyance until a Third Temple can be rebuilt and they can be restored. ==Embedding in the priestly source== The Holiness Code is considered part of the Priestly source by scholars holding to the documentary hypothesis. However, such scholars generally believe it to have been an originally separate legal code (referred to as "H") which the priestly source edited and chose to embed into their writing after. Some such editing is simply the addition of phrases such as ''And the LORD spake unto Moses, saying, speak unto the children of Israel, and say unto them,'', designed to put the code into the context of the remainder of a code being given by God, as is the case for the remainder of Leviticus. It is also alleged by critical scholarship that several additional laws, written with a style unlike that of the Holiness Code but like that of the remainder of Leviticus, were inserted into the body of the text by the Priestly source. These alleged additions are: * The prohibition against consuming the naturally dead (Leviticus 17:15–16) * The order to make trespass offerings after sexual involvement with an engaged slavewoman (Leviticus 19:20–22) * The prohibition against an anointed high priest uncovering his head or rending his clothes (Leviticus 21:10) * The prohibition against offerings by Aaronic priests who are blemished (Leviticus 21:21–22) * The order to keep the sabbath, passover, and feast of unleavened bread (Leviticus 23:1–10a) * The order to keep Yom Kippur, and Sukkot (Leviticus 23:23–44) * The order for continual bread and oil (Leviticus 24:1–9) * Case law concerning a blasphemer (Leviticus 24:10–15a and 24:23) * The order for a trumpet sounding on Yom Kippur (Leviticus 25:9b) * Rules concerning redeeming property (Leviticus 25:23 and 25:26–34) * Order to release Israelite slaves at the year of jubilee (Leviticus 25:40, 25:42, 25:44–46) * Rules concerning redeeming people (Leviticus 25:48–52, and 25:54) The section concerning continual bread and oil is, in critical scholarship, viewed as part of the description of the structure of the tabernacle, and vestments, present at the end of Exodus, which has accidentally become inserted at this point due to scribal error. The case law example of blasphemy is believed to be the work of one of the later editions of the priestly source, in which several other case law examples were added, such as that concerning the daughters of Zelophehad (Numbers 36). The remainder of the alleged additions arguably deform the laws from the manner they would otherwise have, to the laws supported by the priestly code. Whether these represent alterations to the law over time, lawmaking by the writer of the political faction supported by the priestly source, or simply details present but not originally thought worth mentioning, is a matter of some debate. More recent critical scholarship, particularly that of Israel Knohl, and Jacob Milgrom, has argued instead that the Holiness Code (H) was the appendage, and the Priestly Code (P) the original. This view also identifies passages outside the traditional area of H, specifically in Exodus and Numbers, as belonging to the Holiness Code rather than P, such as the order to sound a trumpet on certain dates. In consequence, this view sees the author of H as the editor of P, rather than the reverse, in particular as P is able to be read coherently even when devoid of H. Nevertheless, the presence of what appears to be a clear ending to H (specifically Leviticus 26, which would be expected to have been moved), such as to be after Leviticus 27, if H were the addition, rather than the original, has presented some problems for such revising of the theory. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Holiness code」の詳細全文を読む スポンサード リンク
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