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34 Michael using .net vs 2010 toproduce upc-a supplement 2 on web,windows application Microsoft Office Development. Microsoft Office 2000/2003/2007/2010 Fishbane adds an UPCA for .NET additional reason, arguing that the use of the masculine form in the succeeding verses (vv. 12b 17a), where the interpolator failed to change the grammatical formulation of the statute, indicates an interpolation (Biblical Interpretation in Ancient Israel [Oxford: Oxford University Press, 1985], 171, 211, n.

99). In the same manner, Fishbane holds, the use of the masculine form subsequently in v. 18 suggests again that v.

17b is also an interpolation. However, it would have been unnecessary for the writer to change the grammatical form since the masculine is used elsewhere to apply to both male and female..

HOMICIDE IN THE BIBLICAL WORLD given provisions. Universal Product Code version A for .NET All this suggests that Deut 15:12 18 has reworked Exod 21:2 8.

In light of this type of analysis, can such parallels and contradictions between Deut 19:1 13 and Exod 21:12 14 be found First, the statutes on homicide lack the parallels in language that would indicate literary dependence. For example, the place of refuge is described differently: in Exod 21:13, hm` swny r`a !wqm, versus jxr lk hm` swnl . .

. !yr[ `l`, and so on, in Deut 19:2, 3, 4. Second, the formal structures of the statutes are different.

Exod 21:12 14 begins with a general prohibition of killing, followed by provisions on the procedure to be followed in accidental and intentional homicide. Deut 19:1 13, by contrast, begins with the command to establish places of refuge, with information on which acts of homicide allow a killer to gain entrance to the refuge, followed by the motive for establishing refuges and concluding with the acts of homicide for which a killer is expelled from a city of refuge to be executed. Third, the content of the laws is different.

The distinctions, for example, between categories of homicide are drawn differently. Exod 21:14 de nes an intentional killer as one who willfully attacks another in treachey, whereas Deut 19:11 distinguishes one who hates another and lies in wait for him as an intentional killer. Therefore, no evidence exists for the dependence of Deut 19:1 13 on Exod 21:12 14.

It appears, then, that Deut 19:1 13 assumes that the cities of refuge were an institution of long standing, not an innovation.35 Deut 19:1 13 and its parallel tradition, Num 35:9 34, do not present the cities of refuge as something new or as a replacement. At the same time, it must be noted that the cities of refuge are nowhere mentioned in any of the texts that purport to tell about the early monarchy.

An innovation can be seen as a discontinuity with the past, which is how previous scholarship has seen a change from altar asylum to cities of refuge, or as having continuity with the past. There are no texts that depict cities of refuge as a radical discontinuity. The cities of refuge are presented as having continuity with past practice.

The ambiguity of Exod 21:13 cannot be resolved completely. It refers to the refuge for an accidental homicide as !wqm, a word that can have, as we have seen, the technical meaning of sacred place or town. Exod 21:14 explicitly contrasts this with the declaration that the intentional killer may even be taken from the altar, the most sacred part of a sacred place.

The background of the statutes in Exod 21:13 14 can either be that of a sanctuary used as a refuge or that of a city of refuge. Furthermore, because there are no texts that depict the cities of refuge as a radical innovation, we cannot determine whether cities of refuge were always part of the Israelite legal system as re ected in the Bible or whether they were a development from sanctuary refuge..

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