The Christian View of the Old Testament Part 8

From the conception of Deity we may pa.s.s to a brief consideration of religious inst.i.tutions and beliefs. One of the most important results of recent archaeological discoveries has been to show that many of the religious rites, customs, and inst.i.tutions of Babylonia and a.s.syria, as also of Egypt, resemble closely those a.s.signed in the Old Testament to the Hebrews. This cannot appear strange when we remember that Israel was a branch of the great Semitic race, which was, at the time of its separation from the common stock, in possession of many of the common Semitic notions and practices. It would have been impossible to rid the Israelite consciousness of all of these; therefore the religious leaders of the Hebrews took the better way of retaining the familiar forms and pouring into them a new, higher, and more spiritual significance.

One of the earliest religious inst.i.tutions recognized in the Old Testament is the Sabbath. The {176} very fact that it is mentioned in the story of creation shows that, whatever the reason for its observance among the Hebrews, it was recognized as a very ancient inst.i.tution. Has archaeology thrown any light on the origin of the Sabbath day?[17] In his first lecture on "Babel and Bible," Delitzsch answers the question in these words: "There can therefore be scarcely the shadow of a doubt that in the last resort we are indebted to this ancient nation on the banks of the Euphrates and the Tigris for the plenitude of blessings that flows from our day of Sabbath, or Sunday, rest."[18] This statement was soon criticized, because it seemed to give too much credit to the Babylonians, and Delitzsch later modified the statement and claimed, simply, that the Hebrew Sabbath ultimately is rooted in a Babylonian inst.i.tution.[19] No exception can be taken to this putting of the claim.

What are the facts in the case? (1) The Babylonians observed in a peculiar way the seventh, fourteenth, twenty-first, and twenty-eighth days of the month, that is, the days on which the moon entered a new phase. They also observed the nineteenth day of the month, which was the forty-ninth day from the beginning of the preceding month. These days were considered unlucky days, on which certain actions had to be avoided, at least by important personages, like the king, {177} priest, and physician. The prohibition reads: "The shepherd (king) of the great nations shall not eat roasted nor smoked meat, not change his garment, not put on white raiment, not offer sacrifice; the king shall not mount his chariot, as ruler not p.r.o.nounce judgment; the priest shall not give oracles in the secret place; the physician shall not lay his hand on the sick, the day being inauspicious for any affair whatever." The Babylonians evidently observed these days by at least partial cessation of work, because nothing would prosper anyway on those days. In contrast, it may be well to notice that in the Sabbath observance among the early Hebrews the humanitarian element played a prominent part. (2) The name _Sha-bat-tu_ has been found in the inscriptions as an interpretation of the phrase, _um nuh libbi_, which means, a day for appeasing the heart (of the deity). It would seem, therefore, that the Babylonian Sabbath was intended to be a day of atonement or supplication, which might imply cessation of ordinary labor, especially since the word _Sha-bat-tu_ may be identical in meaning with _gamaru_, to complete or finish, which leads naturally to the idea of rest, because the work is completed. (3) There is no definite evidence that the five days mentioned were called _Sha-bat-tu_; the name is given rather to the fifteenth day of the month, which is the day of the full moon.

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In the light of these facts it is not improbable that there is some connection between the Hebrew Sabbath and certain special days among the Babylonians; but, as in other cases, the Hebrews have given to the adopted inst.i.tution a new significance. Some of the changes introduced by the Hebrews are: (a) The Hebrews observed every seventh day without regard for the month or the year. The Babylonians observed the seventh, fourteenth, twenty-first, and twenty-eighth days of each month, (b) The motive underlying the observance among the two people differs. The earliest Hebrew legislation (Exod. 23. 12) would seem to indicate that humanitarian considerations are responsible for Sabbath observance, not religious superst.i.tion, (c) The Sabbath law of the Hebrews was binding on all. According to our present knowledge, among the Babylonians only the leaders appear to have been affected.

The Babylonians, Egyptians, and other ancient peoples had in addition to the Sabbath numerous other festivals, and it is not improbable that some of the Hebrew festivals are connected with these, though the exact relation is not yet determined.

Archaeology has thrown much light on the complicated ceremonial system of the Old Testament, though it is an exaggeration to say that, "if we want to trace the origin of the late Jewish ceremonial of the Priest Code, we must look for {179} it in the cuneiform ritual texts of the Babylonians."[20] Attention may be called here to a few of the more marked similarities between the Hebrew and Babylonian systems.[21] (1) The Babylonian temple closely resembled the temple of Solomon. Both had two courts, chambers for the priests, the sanctuary, and the Holy of holies. Externally, both were mere rectangular boxes, without much architectural beauty or variety of design. It was only in the possession of a tower that the Babylonian temple differed from the Hebrew, a difference due to a difference in the conception of Deity.

The temples agreed even in the details of their furniture: the two altars of the Babylonian sanctuary are found again in the temple of Jerusalem; so also the mercy seat and the table of s...o...b..ead. The bronze sea of Solomon was modeled after a Babylonian original. The twin pillars, which Solomon erected in the porch of the temple, have their counterparts in Babylonian sanctuaries. Even the sacred ark seems to have had a Babylonian origin, though some would trace it to Egypt. (2) Every great sanctuary had its chief priest. Under him was a large number of subordinate priests and temple ministers, such as sacrificers, pourers of libations, anointers with oil, bakers, chanters, wailers, etc. Connected with the sanctuaries were also the prophets, augurs, soothsayers, necromancers, etc. {180} Though not all these cla.s.ses of religious workers are found in connection with the Jewish sanctuaries, the chief priest and his subordinates are found there as well as in Babylon. (3) Similarities in the details of the sacrificial system may be noted. Libations were poured out before the deities, consisting originally, probably, of pure water, to which was subsequently added wine, made either from the palm or the vine. All the first-fruits of the cultivated land were offered to the G.o.d; milk and b.u.t.ter and oil, dates and vegetables were given in abundance. So too were spices and incense, brought from the southern coast of Arabia, the corn that was grown in the fields, garlic and other herbs from the garden, and honey from the hive. Annual sacrifices were not forgotten.

Oxen and calves, sheep and lambs, goats and kids, fish and certain kinds of birds, were slain upon the altar. There are traces of human sacrifice, but, as among the Hebrews, the practice disappeared at an early date. "Babylonia," says Sayce, "was the inventor of the t.i.the,"[22] which was paid by all cla.s.ses, even the king. One of the last acts recorded of the crown prince, Belshazzar, is the payment of a t.i.the, forty-seven shekels in amount, due from his sister to the temple of the sun-G.o.d at Sippara. The daily sacrifice was a fixed custom.

Several of the technical terms of the Old Testament are {181} found also in a.s.syrian. For example: _torah_, law, has its counterpart in the a.s.syrian _tertu_; the biblical _kipper_, atonement, is the a.s.syrian _kuppuru_; _korban_, gift or offering, is the a.s.syrian _kurbannu_. The names for animal sacrifice, _zibu_, for meal offering, _manitu_, and for freewill offering, _nidbu_, all are found in their Hebrew forms in the Old Testament. As in the Hebrew legislation, a distinction is made between the offerings of the rich and the poor, and the sacrificial animal was to be without blemish. The Babylonian priest retained certain parts for himself, which was also the custom among the Hebrews (Deut. 18. 3), though the parts retained are not the same in the two cases. A ritual tablet shows that Babylonians sprinkled the blood of the lamb that was killed at the gate of the palace on the lintels, on the figures flanking the entrances, and on the doorposts to the right and the left, which has its parallel in the Hebrew pa.s.sover ceremony.

These ill.u.s.trations, which by no means exhaust the list, reveal close similarities between the Hebrew ceremonial and that of the inhabitants of the Euphrates-Tigris valley, and the more we know of the Babylonian ritual, the more extensive and striking these resemblances become.

They both start from the same principles and agree in many of their details. Between them, however, lies that deep gulf which separates the religion of {182} Israel from that of Babylonia as a whole. The one is monotheistic, the other polytheistic. Upon the basis of this fundamental difference the religious leaders of Israel gave to the similar forms adopted from other nations a new and deeper meaning and significance.

Like the Hebrew religion, the religion of Babylonia has its guardian angels.[23] The Babylonian rulers stood in need of hosts of messengers to bear their behests into all quarters of their dominions. In a similar manner, it was thought, the G.o.ds needed their heavenly hosts to carry out their commissions. These angels are represented under various forms, but all of them are equipped with wings, so as to be able to carry upon the winds of heaven the commands of the G.o.ds to the children of men. Sometimes they are represented with eagles' heads, perhaps to indicate that they possess the keenness of vision and the rapidity of flight of an eagle; sometimes they have human countenances to denote their human intelligence. Frequently they appear as hybrid figures, with the body of a lion or bull, the wings of an eagle, and the head of a man, symbolizing strength, swiftness, and intelligence.

The duties of these angels are manifold. Those placed at the entrances of palaces or temples are to guard those entrances. The peculiar relations of angels to men are suggested, for example, by {183} a letter of a Babylonian officer to the queen mother. He writes: "Mother of the king, my lady, be comforted. Bel's and Nabu's angel of mercy attends on the king of the land, my lord." A letter addressed to Esarhaddon contains these words: "May the great G.o.ds send a guardian of salvation and life to stand by the king my lord." And Nabopola.s.sar, the founder of the Chaldean empire, and father of Nebuchadrezzar, writes: "To lords.h.i.+p over land and people, Marduk called me. He sent a cherub of mercy to attend on me, and everything I undertook he aided."

Alongside of these guardian angels there appear evil spirits and demons. "These demons were everywhere: they lurked in every corner, watching for their prey. The city streets knew their malevolent presence, the rivers, the seas, the tops of the mountains. They appeared sometimes as serpents gliding noiselessly upon their victims; as birds, horrid of mien, flying resistlessly to destroy or afflict; as beings in human form, grotesque, malformed, awe-inspiring through their hideousness. To these demons all sorts of misfortunes were ascribed: toothache, headache, broken bones, raging fever, outbursts of anger, of jealousy. Did a man lie wasting of disease and torn of pain, a demon was thought to be within him, the disease being but a manifestation of his malevolence. There could be no return of the precious boon of {184} good health until the demon was exorcised, and it was to the exorcising of demons that so large, so disproportionate a part of the religious literature of Babylon and Nineveh was devoted."[24]

Sometimes demons are referred to in a manner which shows that the conception in Job 1. 6ff., Zech. 3. 1ff., of the Adversary, or the Satan, is closely related to the Babylonian conception of a demon as accuser, persecutor, or oppressor.

The vision of the Old Testament is largely confined to this world.

There is little hope for a man after he pa.s.ses away from this earth.

Indeed, there are some pa.s.sages which would seem to imply the thought that with death existence came entirely to an end. Compare, for example, Psa. 39.13:

Oh, spare me, that I may recover strength Before I go hence, and be no more;

or Job 14. 7-12:

For there is hope of a tree, If it be cut down, that it will sprout again, And that the tender branch thereof will not cease.

Though the root thereof wax old in the earth, And the stock thereof die in the ground; Yet through the scent of water it will bud, And put forth boughs like a plant.

But man dieth, and is laid low; Yea, man giveth up the ghost, and where is he?

As the waters fail from the sea, And the river wasteth and drieth up; So man lieth down and riseth not: Till the heavens be no more, they shall not awake, Nor be roused out of their sleep.

{185} These are expressions of deepest despondency and despair over a life soon ended, never to be lived again here upon earth.

However, by far the greatest number of Old Testament pa.s.sages dealing with the subject express a belief in a continuous existence after death in Sheol. Sheol is the place of departed personalities; the generations of one's forefathers are there: he who dies is gathered unto his fathers; the tribal divisions of one's race are there: the dead is gathered unto his people; and if his descendants have died before him, they are there, and he goes down to them, as Jacob to his son (Gen. 37. 35: "For I will go down to Sheol to my son mourning"), and David to his child (2 Sam. 12. 23: "I shall go to him, and he shall not return to me").

There are only a few pa.s.sages which go beyond this, expressing a hope of immortality or a resurrection. There is, for example, the hope expressed in Psa. 16. 8-11:

I have set Jehovah always before me: Because he is at my right hand, I shall not be moved.

Therefore my heart is glad, and my glory rejoiceth: My flesh also shall dwell in safety.

For thou will not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption.

Thou wilt show me the path of life: In thy presence is fullness of joy; In thy right hand there are pleasures for evermore.

The hope expressed here is not a hope of a resurrection, but, rather, a hope that the psalmist will {186} be delivered from death and live in fellows.h.i.+p with G.o.d forevermore. There are other pa.s.sages which recognize the impossibility of escaping death, but express a hope that there will be a resurrection from death. The most definite Old Testament teaching of a resurrection is in Dan. 12. 2, "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt."

These lofty hopes are peculiar to Israel. But Israel's conception of Sheol shows very striking resemblances with the Babylonian conception.

The descriptions found in Job, in the Psalms, in Isaiah, in Ezekiel and elsewhere, are hardly to be distinguished from those found in Babylonian literature. The opening lines of Ishtar's descent into Sheol read:

To the land from which there is no return, the home of darkness, Ishtar, the daughter of Sin, turned her mind, Yea, the daughter of Sin set her mind to go; To the house of gloom, the dwelling of Irkalla, To the house from which those who enter depart not, The road from whose path there is no return; To the house where they who enter are deprived of light; A place where dust is their nourishment, clay their food; The light they behold not, in thick darkness they dwell; They are clad like bats in a garb of wings; On door and bolt the dust is laid.

Compare with this Job 10. 21, 22:

Before I go, whence I shall not return, To the land of darkness, yea deepest darkness,

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The land dark as midnight, Of deepest darkness without any order, And where the light is as midnight;

or Job 7. 9, 10:

He that goeth down to Sheol shall come up no more, He shall return no more to his house, Neither shall his place know him any more.

Other similarities may be noted: the Hebrew Sheol, like the Babylonian, was deep down in the earth; it is pictured as a cavern; silence reigns supreme, etc. There is but one explanation for these similarities: When the ancestors of the Hebrews left their homes in the Euphrates valley they carried with them the traditions, beliefs, and customs current in that district. Under new surroundings, and especially under the influence of their higher religion, new features were added and old conceptions were transformed. But these changes were not able to obscure entirely the character impressed upon the older beliefs by contact with Babylon.

Striking similarities are found also between the legal systems of Babylonia and Israel. In the light of recent discoveries the study of ancient law begins to-day, not with the legal systems of Rome, or of Greece, or of Israel, but with the laws of early Babylonia. Of the beginning of the Babylonian legal system we know nothing except a few popular traditions, which trace it back to some deity. It is clear, however, that long {188} centuries before the time of Moses or Minos or Romulus the people living in the lower Euphrates-Tigris valley developed legal codes of a high and complex order. In the legal phrase books of the later scribes there have been preserved seven so-called Sumerian family laws, written in the language of the people occupying the southern part of the Euphrates-Tigris valley before it came under the sway of the Semites. These laws, in theme and literary form resembling later Babylonian and early Hebrew laws, were probably in existence in the fourth millennium B.C.; some of them may go even farther back.

By far the most important Babylonian legal code now known is the so-called Code of Hammurabi.[25] Hammurabi was known to a.s.syriologists long before the finding of his legal code. He reigned in Babylon about B.C. 2000, was the sixth king of the first Babylonian dynasty, and the first permanently to unite the numerous small city states under one ruler. He may, therefore, be called the founder of the Babylonian empire. From his numerous letters and inscriptions, as also from other doc.u.ments coming from the same period, he was known as a great conqueror and statesman, interested in the highest welfare of his people, and persistently laboring for the improvement of their conditions. The Bible student has a special interest in Hammurabi, however, because in all {189} probability he is no other than the Amraphel of Gen. 14. 1.

The monument on which the code is engraved was found during the winter 1901-1902 by a French excavator in the acropolis of Susa, the scene of the book of Esther. It is a block of black diorite, about eight feet in height. When found it was in three pieces, which, however, were easily joined. On the obverse is a bas relief representing the king as receiving the ruler's staff and ring from the sun-G.o.d Shamash, "the judge of heaven and earth." Then follow on the obverse sixteen columns of writing, containing 1,114 lines. There were five more columns on this side, but they were erased and the stone repolished, probably by the Elamite conqueror who carried the monument to Susa. On the reverse are twenty-eight columns with more than 2,500 lines of inscription.

The English a.s.syriologist, C. H. W. Johns, estimates that originally the inscription contained forty-nine columns, 4,000 lines, and about 8,000 words. About 800 lines are taken up by the prologue and epilogue, setting forth the king's t.i.tles, his glory, the extent of his rule, his care for his subjects, and devotion to his G.o.ds. The inscription opens with a statement of his call by the G.o.ds to be the ruler of Babylon: "When the lofty Anu, king of the Anunaki, and Bel, lord of heaven and earth, he who determines the destiny {190} of the land, committed the rule of all mankind to Marduk, the chief son of Ea; when they made him great among the Igigi; when they p.r.o.nounced the lofty name of Babylon, when they made it famous among the quarters of the world, and in its midst established an everlasting kingdom, whose foundations were firm as heaven and earth--at that time, Ami and Bel called me, Hammurabi, the exalted prince, the wors.h.i.+per of the G.o.ds, to cause justice to prevail in the land, to destroy the wicked and the evil, to prevent the strong from oppressing the weak, to go forth like the sun over the blackhead race, to enlighten the land and to further the welfare of the people."

According to the closing statement of the prologue he faithfully executed this commission: "When Marduk sent me to rule the people and to bring help to the country, I established law and justice in the land and promoted the welfare of the people" (V. 14-21). To better care for the welfare of the people he set up the code of laws. In column XLI, a part of the epilogue, he says: "Let any oppressed man, who has a cause, come before my image as king of righteousness! Let him read the inscription on my monument! Let him give heed to my weighty words!

And may my monument enlighten him as to his cause and may he understand his case! May he set his heart at ease!" (1-19.) He recognizes the value {191} of his law code and advises his successors on the throne to make good use of it: "In the days that are yet to come, for all future time, may the king who is in the land observe the words of righteousness which I have written upon my monument! May he not alter the judgments of the land which I have p.r.o.nounced, or the decisions of the country which I have rendered! May he not efface my statues! If that man have wisdom, if he wish to give his land good government, let him give attention to the words which I have written upon my monument!

And may this monument enlighten him as to procedure and administration, the judgments which I have p.r.o.nounced, and the judgments which I have rendered for the land! And let him rightly rule his blackhead people; let him p.r.o.nounce judgments for them and render for them decisions!

Let him root out the wicked and evildoer from the land! Let him promote the welfare of his people!" (59-94.)

The epilogue closes with a blessing upon the king who will observe the laws, and curses upon him who will disregard or alter them (XLII-XLIV).

The p.r.o.nouncement of blessings is very brief; the curses are reiterated in various forms, and numerous G.o.ds and G.o.ddesses are appealed to by name to destroy the evildoer and his reign. The section begins (XLII, 2-49): "If that man pay attention to my words which I have written {192} upon my monument, do not efface my judgments, do not overrule my words, and do not alter my statues, then will Shamash prolong that man's reign, as he has mine, who am king of righteousness, that he may rule his people in righteousness." It continues: "If that man do not pay attention to my words which I have written upon my monument; if he forget my curses and do not fear the curse of G.o.d; if he abolish the judgments which I have formulated, overrule my words, alter my statues, efface my name written thereon and write his own name; on account of these curses commission another to do so--as for that man, be he king or lord, or priestking or commoner, whoever he may be, may the great G.o.d, the father of the G.o.ds, who has ordained my reign, take from him the glory of his sovereignty, may he break his scepter and curse his fate!"

Between the prologue and the epilogue is the law code proper.

Originally there appear to have been 282 separate enactments (this is the estimate of the French a.s.syriologist, Father Scheil, who first edited the code, and is commonly accepted as correct); of these 66-99 are now missing as a result of the erasure to which reference has been made. The code covers a variety of topics. Laws dealing with the same subject are ordinarily grouped together; sometimes the principle of arrangement is the cla.s.s or profession concerned. {193} A brief outline will give at least a general notion of its contents: 1, 2, False accusation of a crime; 3, 4, False witness and bribery; 5, Alteration of judgment by a judge; 6-8, Theft; 9-13, Concealing of stolen property; 14, Kidnapping; 15-20, a.s.sisting in the escape of slaves; 21-25, Burglary and brigandage; 26-41, Rights and duties of officers, constables, and taxgatherers; 42-52, Renting of fields for cultivation; 53-56, Care of d.y.k.es and ca.n.a.ls; 57, 58, Shepherds allowing their sheep to pasture on the fields of another; 59, Unlawful cutting down of trees; 60-65, Duties of gardeners; 66-99, (lost); 100-107, Relation of merchants to their agents; 108-111, Regulations concerning wine-sellers, always women. It may be interesting to note that with them the law was very severe. Of the three crimes condemned--minor crimes at that--one is to be punished by throwing the wine-seller into the water, the second by putting her to death, the third by burning her. 112, Loss of goods intrusted for transportation; 113-119, Securing settlement for debts; 120-126, Liability for deposits; 127, Slander; 128, Marriage contract; 129-132, Adultery, rape, and suspected unchast.i.ty; 133-143, Separation and divorce; 144-149, Concubines; 150-152, Marriage dowry; 153, Murder of husband for the sake of another; 154-158, Illegitimate s.e.xual intercourse; 159-161, Breach of promise; 162-164, Disposition of dowry after the {194} death of the wife; 165-177, Inheritance of sons in polygamous relations; 178-182, Inheritance of priestesses; 183, 184, Inheritance of daughters of concubines; 185-194, Treatment of adopted children; 195-214, Offenses against limb and life; 215-225, Operations by doctors and veterinary surgeons. For example, "If a physician cause a man a severe wound with a bronze lancet and cause the man's death, or, in opening an abscess of a man with a bronze lancet, destroy the man's eye, they shall cut off his fingers" (218). 226, 227, Unlawful branding of slaves; 228-233, Liability of negligent builders. For example, "If a builder build a house for a man, and do not make its construction firm, and the house which he has built collapse and cause the death of the owner of the house, that builder shall be put to death" (229). 234-252, Hired animals--the injuries they cause or suffer; 253-277, Rights and duties of workmen; 278-282, Selling and treatment of slaves. In addition to this very complete code there is a vast amount of information from both early and late periods concerning legal practices, to be gathered from the thousands of tablets recording business and legal transactions of various sorts: Marriage and dowry contracts, partners.h.i.+p agreements, records of debts and promissory notes, leases of land, houses, or slaves; records of sales of all kinds of property, mortgages, doc.u.ments {195} granting the power of attorney; concerning adoption, divorce, bankruptcy, inheritance--in short, almost every imaginable kind of contract.

Over against this complex legal system of Babylonia we may place the legal literature of the Hebrews.[26] Anyone who approaches the study of Hebrew laws is met by two difficulties. In the first place, the legal portions do not form separate books, but are embodied in writings belonging to other kinds of literature; in the second place, there is a lack of system in the arrangement of the laws. The abrupt transitions from one subject to another are almost as marked as they are in the book of Proverbs. "Civil and ceremonial, criminal and humane, secular and religious, ancient and late laws and precedents are all mingled together, with little trace of systematic arrangement."

The legal literature is found mainly in the books of Exodus, Leviticus, Numbers, and Deuteronomy; outside the Pentateuch the most important piece of legislation is Ezek. 40-48. This legal material may be separated from its surroundings and arranged by itself. Indeed, this has been done, and modern scholars are quite generally agreed that the Pentateuch contains several distinct legal codes belonging to different periods in the history of Israel and reflecting different stages of political, social, and religious development: (1) The Decalogue; (2) the Book of the Covenant; (3) the {196} Deuteronomic Code; (4) the Code of Holiness; (5) the Priestly Code. Of these five codes the last two are almost entirely religious and ceremonial, and as the similarities between the Babylonian and Hebrew ceremonial have already been pointed out, they need not be considered in this connection. The other three contain much legislation concerning social, civil, and criminal relations, just like the Babylonian legal provisions, and therefore may be considered somewhat more in detail. In connection with the Deuteronomic Code, however, it may be noted that three fourths of the laws in the earlier codes are reproduced in some form in Deuteronomy; so that for purposes of comparison, the Deuteronomic Code does not furnish many new elements. It is seen, therefore, that for a comparative study, the Code of Hammurabi on the one hand, and the Decalogue and the Book of the Covenant on the other, furnish the most important material; and since the Code of Hammurabi contains no religious and ceremonial provisions, the material of that nature in the Hebrew codes may be omitted in this connection.

That there exist similarities between the legislations of the two nations even a superficial reading will show. One is immediately struck, for example, by the similarity in the application of the _lex talionis_: Ham. 196, "If a man destroy the eye of another man, they shall destroy his eye"; 197, "If one {197} break a man's bone, they shall break his bone"; 200, "If a man knock out the tooth of a man of his own rank, they shall knock out his tooth." With this compare Exod.

21. 23-25, "Thou shalt give life for life, eye for eye, tooth for tooth, burning for burning, wound for wound, stripe for stripe"; or Deut. 19. 21, "Thine eyes shall not pity; life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." Compare also Lev. 24. 19, 20, "If a man cause a blemish in his neighbor; as he hath done, so shall it be done to him: breach for breach; eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be rendered to him." This principle is applied very extensively in both codes in providing rest.i.tution for damage done.

The use of "the oath of innocence" is also enjoined in both codes: Ham.

249, "If a man hire an ox and a G.o.d strike it and it die, the man who hired the ox shall swear before G.o.d and shall go free." With this may be compared Exod. 22. 10, 11, "If a man deliver unto his neighbor an a.s.s, or an ox, or a sheep, or any beast to keep, and it die, or be hurt, or driven away, no man seeing it, the oath of Jehovah shall be between them both, whether he hath not put his hand unto his neighbor's goods, and the owner thereof shall accept it, and he shall not make rest.i.tution." The ill.u.s.trations might be multiplied manifold. {198} Jeremias points out twenty-four similarities between the Code of Hammurabi and the Book of the Covenant alone;[27] which number is greatly increased if the comparison is extended so as to include the entire Pentateuch.