Informed, accessible textbook on law collections in the Pentateuch In this book William Morrow surveys four major law collections in Exodus–Deuteronomy and shows how they each enabled the people of Israel to create and sustain a community of faith. Treating biblical law as dynamic systems of thought facilitating ancient Israel's efforts at self-definition, Morrow describes four different social contexts that gave rise to biblical law: (1) Israel at the holy mountain (the Ten Commandments); (2) Israel in the village assembly (Exodus 20:22–23:19); (3) Israel in the courts of the Lord (priestly and holiness rules in Exodus, Leviticus, and Numbers); and (4) Israel in the city (Deuteronomy). Including forthright discussion of such controversial subjects as slavery, revenge, gender inequality, religious intolerance, and contradictions between bodies of biblical law, Morrow's study will help students and other serious readers make sense out of texts in the Pentateuch that are often seen as obscure.

This book is a doctrinal manifesto. Its aim and purpose is to produce what many modern writers are fond of referring to as a paradigm shift. The goal is to lay the foundation for the establishment of a truly biblical social order, especially within the community of Bible-believing, Christ-honoring families. The subject matter is patriarchy and the biblical exposition contained herein is devoted to establishing the proposition that it is patriarchy which is and was mandated by God ever since the original creation of man and woman. A complete Scripture and Topical Index is included.

In this study of the nature and sources of biblical law, Calum Carmichael focuses on the intimate and little-appreciated relationship between two components of the Bible, namely that the legal material represents a form of commentary or extended exposition of the narratives. Approaching his topic from the basic premise that any society's laws do not necessarily relate to its practical problems, Carmichael challenges the long prevailing view that the body of biblical laws and ethical rules grew up in piecemeal fashion over many centuries, in reaction to specific social problems as they arose. Rather, the laws are a work of historical reconstruction, redacted during one relatively concentrated period by Deuteronomic and Priestly lawgivers.

Biblical Law: Being a Text of the Statutes, Ordinances, and Judgments Established in the Holy Bible with Many Allusions to Secular Laws: Ancient, Medieval, and Modern, Documented to the Scriptures, Judicial Decisions, and Legal Literature Clark offers a systematic presentation of the commandments, precedents and customs found in the King James Version of the Bible. Following the organization of a legal text, the work is divided into sections on General Principles, Political Law, Civil Law, Economics and Welfare, General Laws, Penal Law, Crimes and Punishment, and Procedure and Administration of Law. " 'A PANDECT of Profitable Laws, against Rebellious Spirits!' Thus the Scriptures are described in the preface to the King James Version. Indeed, the Holy Bible is not only a repository of early laws; it is the code at once most ancient and best known by those who have been observers of the Christian Creed; and to it our later laws and governmental processes are, in essential and enduring parts, immediately indebted. (. . .) [T]he author, in order that Biblical law may be of easy access-has extracted the many commandments, precedents and customs which are to be found throughout the sacred writings and has sought to present them logically and systematically, in the style of a modern law book." -- Preface, v

To attempt to study Scripture without studying its law is to deny it. To attempt to understand Western civilization apart from the impact of Biblical law within it and upon it is to seek a fictitious history and to reject twenty centuries and their progress. The Institutes of Biblical Law has as its purpose a reversal of the present trend. it is called "Institutes" in the older meaning of the that word, i.e., fundamental principles, here of law, because it is intended as a beginning, as an instituting consideration of that law which must govern society, and which shall govern society under God. To understand Biblical law, it is necessary to understand also certain basic characteristics of that law. In it, certain broad premises or principles are declared. These are declarations of basic law. The Ten Commandments give us such declarations. A second characteristics of Biblical law, is that the major portion of the law is case law, i.e., the illustration of the basic principle in terms of specific cases. These specific cases are often illustrations of the extent of the application of the law; that is, by citing a minimal type of case, the necessary jurisdictions of the law are revealed. The law, then, asserts principles and cites cases to develop the implications of those principles, with is purpose and direction the restitution of God's order.

Brian S. Rosner seeks to build bridges between old and new perspectives on Paul with this biblical-theological account of the apostle's complex relationship with Jewish law. Rosner argues that Paul reevaluates the Law of Moses, including its repudiation as legal code, its replacement by other things, and its reappropriation as prophecy and wisdom.

Introduction -- Sources -- Litigation -- Status and family -- Crimes and delicts -- Property and inheritance -- Contracts -- Conclusion