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19 If use .net barcode 3/9 implementation todraw barcode 39 with .net GS1 RSS the original penalty was Visual Studio .NET barcode 3 of 9 execution that could be mitigated to compensation, it might be expected that the killer would lose all rights that he would normally enjoy in life at the moment of conviction. Indeed, MAL B 2 addresses the right of an heir convicted of murder before taking possession of the inheritance.

However, his rights are not curtailed because of his conviction. If he does remain alive because the victim s kinsman decides not to kill him, he is entitled to receive his share of the inheritance. 20 Literally, the owner of life.

21 The Edict of Telepinus 49 is a special case: Although it preserves the right of the claimant from the victim s family to choose between killing the slayer or forcing him to pay, it applies only within the royal family. It is a mid-seventeenth-century text, sketching the state of affairs of the royal household at the time of Telepinus s accession. It emphasizes that the prosperity of the country and royal family depends directly upon harmony within the royal family.

Above all, assassination of the royal princes by other members of the royal household must cease. (Cf. Edgar H.

Sturtevant and George Bechtel, A Hittite Chrestomathy [William Dwight Whitney. HOMICIDE IN THE BIBLICAL WORLD The difference in family 39 barcode for .NET responsibility results in a striking contrast between the Mesopotamian and biblical materials in regard to certain technical terms for the parties involved in remedying the homicide. The Bible s term, !dh lag, refers to a relative of the victim, who avenges the killing, whereas the Mesopotamian documents refer to b l dam , a term that can refer either e e to the slayer or to the claimant from the victim s family.

22 The fact that the term b l dam , the owner of the blood, is used to refer to both re ects e e the shared responsibility manifest in the Mesopotamian process, where both parties had to participate, the party making the claim and the party obligated to discharge the claim. The biblical process, by contrast, focused on the claimant from the victim s family. As we have seen, biblical law on homicide was based on blood feud, whereas Mesopotamian law was not.

This difference between biblical law and Mesopotamian law has direct rami cations for the types of institutions involved. Because there was no blood feud and no blood avenger, cities of refuge were unnecessary and did not exist in Mesopotamia; they were an essential part of the process where feud was in effect, that is, in the Hebrew Bible. For the same reason, the role of the monarchy and central government is different in Mesopotamian texts and the Bible.

In the Hebrew Bible, their role is limited. Exod 21:12 14, Lev 24:10 23, Num 35:9 34, and Deut 19:1 13 and 21:1 9 do not portray any involvement by a central administration or the monarchy. The only reference to a central government is found in Deut 17:8 10, where a local court could appeal to the Levitical priests and the judge at the central sanctuary for clari cation of the law in a dif cult case; the facts of the case were then remanded to a lower court.

As to the role of the king himself, only the narrative of 2 Sam 14:1 17 indicates that the king could overturn the law.23 However, the king is portrayed as hesitant. Linguistic Series; Phila delphia: Linguistic Society of America, 1935], 200; Inge Hoffmann, Der Erlass Telipinus [Heidelberg: Carl Winter/Universitatsverlag, 1984], 52 53.) s ss ss s s s s 27/19 i -ha-na-a - a! ut-tar ki-i - a-an ku-i e-e -har i-e-iz-zi nu ku-it e-e -ha-na-a pat 28/20 i -ha-a-a te-iz-zi tak-ku te-iz-zi a-ku-ua-ra-a na-a a-ku tak-ku te-iz-zi-ma s s s s 29/21 sar-ni-ik-du-ua nu sar-ni-ik-du LUGAL-i-ma-pa li-e ku-it-ki And a case of murder is as follows. Whoever commits murder, whatever the heir himself of the murdered man says [will be done].

If he says: Let him die, he shall die; but if he says: Let him pay compensation, he shall pay compensation. But to the king, he shall not pay compensation. The Edict of Telepinus assumes a court process in which the victim s heir is called upon to decide the penalty which others carry out.

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 re ected in texts throughout the Hebrew Bible. First, 2 .

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