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For example, the original assault and deposit laws consisted respectively of 21:18–19, 22 and 22:6, 7aα [plus some now missing text in this verse], 9a, 18 Inventing God’s Law 11, 12, 13, 14a. These and other individual units were expanded by scribes in Israelite towns. The assault laws, for example, were supplemented to include all of 21:18–32, and the deposit laws to include 22:6–13. Otto says that influence from Mesopotamian legal tradition is visible in CC at the later stage, mainly in redactional and organizational techniques, such as presenting a series of alternating cases and chiastic arrangement.
1 This matches the genre of the central body of laws in the Laws of Hammurabi. This general correlation has been noted by scholars ever since the discovery of LH at the beginning of the twentieth century. But what scholars have not recognized is that the laws or legal topics in the casuistic laws of CC and LH share almost the same sequence. These points of similarity, fourteen by my numbering, account for the majority of CC’s casuistic laws. Several of the casuistic laws of CC that do not follow this basic order still have correspondences with LH.
45 As for the development of the text of CC, Westbrook has argued that the models of textual growth suggested by scholars such as Otto or Schwienhorst-Schönberger are inconsistent with the editorial evidence of cuneiform analogues. One must assume that the text is coherent and consistent. 46 Schwienhorst-Schönberger’s study, like Otto’s, is concerned with charting CC’s redactional history. 48 Rather than consisting of Westbrook’s common problems or questions, this tradition Introduction: The Basic Thesis and Background 19 may have been rather specific and may have, in addition to its largely oral content, included some unknown mediating texts that influenced CC to some degree.