I BEGAN this project interested in the question of how much of biblical law was transplanted from the law of the rest of the ancient Near East. It swiftly became obvious to me that I had to expand the scope of the project to examine the broader spectrum of procedures, institutions, and literary forms connected with the adjudication of homicide in the Hebrew Bible and its relationship to aspects of Israelite society and religion. It is among the laws on homicide that the closest parallels between biblical law and ancient Near Eastern law are evident, in the statutes on the ox that gored and fatal assault on a pregnant woman, but a different picture comes into focus in the complete process by which homicide was adjudicated. Indeed, what is most noticeable is how little of the adjudication of homicide in the Hebrew Bible is similar to that of ancient Near Eastern law.

It is essential to understand that the treatment of homicide in the Bible is dependent on the institutions and conceptual underpinnings of biblical society. Biblical law did not come into existence in a vacuum, and law in general is part and parcel of a cultural system. Without such a holistic point of view, law could very easily be taken out of its context and misunderstood. The treatment of homicide in the Bible is directly linked to aspects of biblical culture outside the legal sphere. Indeed, the contours of Israelite society and religion generated specific institutions and principles.