By Pamela Barmash
'Pamela Barmash's new ebook is obligatory examining for biblical students more often than not, students of biblical legislation particularly, and students of old close to japanese legislation and tradition. it's not far-reaching to say that this ebook is key for each pupil of old cultural and felony structures ... Barmash's examine of murder within the biblical global is a shining instance of comparative research.'
Review of Biblical Literature
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Extra resources for Homicide in the Biblical World
22 Cf. the second appendix to this chapter. 23 In general in the Pentateuch, the role of the king is ignored. While this might tell us more about the Pentateuch than legal procedures, even in Deuteronomy, the one Pentateuchal text that acknowledges the monarchy, the king’s role in the legal process is submerged. The limited role of the king in adjudicating cases is reﬂected in texts throughout the Hebrew Bible. First, 2 BLOOD FEUD AND STATE CONTROL 33 as to whether he ought to become involved. ” and she said, “Alas, I am a widow, my husband is dead.
18–19 Ilumma said [that] because he is a bailiff, he will not return with him, [but] SU-nam-ILANE will return with him. 20–25 Witness, Amu’a. Witness . . Witness, Na . . Witness, Dati. Witness, Girine’isha, the courier. The month of RI, year in which the en-priestess of Eridu was enthroned. It does not appear that Nannaki’aga has witnessed the homicide but merely has come across a rumor about one. He informed the governor, who assigned a bailiff to investigate. Neo-Assyrian law concerning homicide occupies an intermediate position between biblical law and the law of the rest of Mesopotamia – there was no threat of blood feud, but there was a group response.
Within a hjp`m, permitting endogamy means that the members of a hjp`m were not related. Shunya Bendor correctly recognizes that this factor did not necessarily prevent kinship (The Social Structure of Ancient Israel [Jerusalem Biblical Studies 7; Jerusalem: Simor, 1996], 82–86). Bendor also makes a distinction between compelling endogamy and allowing endogamy by noting that Numbers 36, by prescribing endogomy, presumed that exogamy was an alternate possibility under normal circumstances. 12 Levine, Numbers 21–36, 334.
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