User talk:Sctimmons/sandbox

Mendenhall outline
This is very good. But somewhat hard to see the basic structure of his argument. Might it be tweaked to show more clearly his main point and key reasons? ProfGray (talk) 03:17, 4 March 2015 (UTC)

Covenant
Very good. Where would you place these exactly? Also, wouldn't you want to mention the scholars and indicate how these points fit in their argument? Or are you treating these as established facts, rather than notable claims by an author? ProfGray (talk) 19:06, 9 March 2015 (UTC)

Gibeah
Looks good. I think you'll need to put in the verse citation. Also, why especially in your sentence? Is this a single case of which you have several (dealing with plural) or a way to show it's more significant than other language-related strategies? ProfGray (talk) 18:46, 6 April 2015 (UTC)

In the Beginning

 * ascribed holiness: God-given holiness
 * achieved holiness: promised by God (to the people of Israel) when they follow his commandments
 * supererogatory holiness:
 * concepts of holiness sometimes clash in the Bible, especially among the J, E, P, and D sources. The P source seems to have the most developed theology and most defined concept of holiness.
 * These tensions are important to understanding ancient Judaism. Similar tensions exist between late-ancient Jews and Christians, whose understanding of holiness is helpful for understanding their self-identities.
 * Distinctions between cultic purity and holiness
 * Use of QDS by P source vs. use by other sources: P source is more careful about what contexts in which QDS is used, others use it to describe all manner of things
 * All the biblical authors reserve QDS to describe people, places, things that belong to God.
 * QDS, qadosh or qodesh best translates to "holy" or "sacred," and is directly connected to haqadosh, "Holy One." This is because qadosh means "separated," "belonging to," or "designated for." Therefore, people, places, things that are described by QDS are set apart by God
 * How did Israel become holy?
 * In nonpriestly sources, Israel is holy because God chooses it to be so at Sinai. The people of Israel become a qodesh, belonging to God.
 * P source is divided in two schools, separated by generations but woven together at a later date: P (Priestly Torah) and H (Holiness School or Code). P deals mostly with priestly relationships to God; H deals with the behavior of the larger community, possibly as a revision of P.
 * In P, God grants holiness only to his possessions. Therefore, only the priestly class can call themselves holy because this holiness is radiated onto them. The Israelites, while chosen, can only experience holiness through their priestly representatives.
 * In H, all of Israel is holy, and therefore are called upon to achieve holiness/receive God's emanations by following his commandments. Holiness can only be achieved through biblical laws. This is different from D and E, who suggest that Israel is automatically holy because they are the elect; in H, they are also holy because they are commanded to live differently from their neighbors.