New translations of fifty transliterated texts for research and classroom use This collection of sixth-century B.C.E. Mesopotamian texts provides a close-up, often dramatic, view of ancient courtroom encounters shedding light on Neo-Babylonian legal culture and daily life. In addition to the legal texts, Holtz provides an introduction to Neo-Babylonian social history, archival records, and legal materials. This is an essential resource for scholars interested in the history of law. Features Fifty new English translations Transliterations for use in advanced Akkadian courses Background essays perfect for courses dealing with ancient Near Eastern history and law Explanatory essays preceding each text and its translation

Even though scholars have known of Neo-Babylonian legal texts almost since Assyriology's very beginnings, no comprehensive study of court procedure has been undertaken. This lack is particularly glaring in light of studies of court procedure in earlier periods of Mesopotamian history. With these studies as a model, this book begins by presenting a comprehensive classification of the text-types that made up the "tablet trail" of records of the adjudication of legal disputes in the Neo-Babylonian period. In presenting this text-typology, it considers the texts' legal function within the adjudicatory process. Based on this, the book describes the adjudicatory process as it is attested in private records as well as in records from the Eanna at Uruk. "This study of textual typologies and adjudication processes will be of immense value to Assyriologists, biblical scholars and historians of law alike. This is without mentioning the wealth of social and economic insights evident in each case, let alone the valuable identification of Neo-Babylonian formulaic legal expressions." S. Jacobs “Overall, Holtz’s work is replete with important data, insightful in its analysis and judicious in its interpretive decisions. It should serve not only as an important resource but also as a significant statement on the function of law and judicial procedure at an important time in Mesopotamian history.” Bruce Wells, Saint Joseph’s University

Many commentators have argued that the book of Job contains a trial between God and Job, the nature of which is the subject of lively scholarly debate. In On the Scales of Righteousness, the author brings together her training in Old Testament/Hebrew Bible, biblical interpretation, and law to examine the book's legal language. She maintains that comparative study of the biblical text and the Neo-Babylonian trial system that was in existence at the time the text was most likely written reveals a wealth of information about the trial, and allows the reader to solve several of the literary and theological puzzles in Job. Approximately 340 Neo-Babylonian litigation records were used in this research.

Even though scholars have known of Neo-Babylonian legal texts almost since Assyriology's very beginnings, no comprehensive study of court procedure has been undertaken. This lack is particularly glaring in light of studies of court procedure in earlier periods of Mesopotamian history. With these studies as a model, this book begins by presenting a comprehensive classification of the text-types that made up the "tablet trail" of records of the adjudication of legal disputes in the Neo-Babylonian period. In presenting this text-typology, it considers the texts' legal function within the adjudicatory process. Based on this, the book describes the adjudicatory process as it is attested in private records as well as in records from the Eanna at Uruk.

The question arises whether logic was given to us by God or whether it is the result of human evolution. I believe that at least the modus ponens rule ( A and if A then B implies B) is inherent in humans, but probably many other modern systems (e.g., resource logic, non - monotonic logic etc.) are the result of humans adapating to the environment. It is therefore of interest to study and compare the way logic is used in ancient cultures as well as the way logic is going to be used in our 21st century. This welcome book studies and compares the way formation of logic in three cultures: Ancient Greek (4th century B.C.), Judaic (1st century B.C. – 1st century A.D.) and Indo-Buddhist (2nd century A.D.) The book notes that logic became especially popular during the period of late antiquity in countries covered by the international trade of the Silk Road. This study makes a valuable contribution to the history of logic and to the very understanding of the origions and nature of logical thinking. -Prof. Dov Gabbay, King's College London, UK Andrew Schumann in his book demonsrates that logic step-by-step arose in different places and cultural circles. He argues that if we apply a structural-genealogical method, as well as turn to various sources, particularly, religious, philosophical, linguistic, etc., then we can obtain a more general and more adequate picture of emengence and development of logic. This book is a new and very valuable contribution to the history of logic as a manifestation of the human mind. - Prof. Jan Wolenski, Jagiellonian University, Poland The author of the Archaeology of Logic defends the claim, calling it "logic is aftter all", which sees logical competence as a practical skill that people began to learn in antiquity, as soom as they realized that avoiding cognitive biases in their reasoning would make their daily activities more successful. The in-depth reading of the book with its diving into the comparative quotations in the long dead or hardly known to most of us languages like Sumerian-Akkadian, Aramatic, Hebrew and etc, will be rewarded by the response that the logical competence is diverse and it can be trained, despite the inevitabilitiy of the reasoning fallacies; and that critical discussions and agaonal character of the social lide are the necessary tools for that. - Prof. Elena Lisanyuk

Outside of the Bible, all of the known Near Eastern law collections were produced in the third to second millennia BCE, in cuneiform on clay tablets, and in major cities in Mesopotamia and in the Hittite Empire. None of the major sites in Syria that have yielded cuneiform tablets has borne even a fragment of a law collection, even though several have produced ample legal documentation. Excavations at Nuzi have also turned up numerous legal documents, but again, no law collection. Even Egypt has not yielded a collection of laws. As such, the biblical texts that scholars regularly identify as law collections represent the only "western," non-cuneiform expressions of the genre in the ancient Near East, produced by societies not known for their political clout, and separated in time from "other" collections by centuries. Making a Case: The Practical Roots of Biblical Law challenges the long-held notion that Israelite and Judahite scribes either made use of "old" law collections or set out to produce law collections in the Near Eastern sense of the genre. Instead, what we call "biblical law" is closer in form and function to another, oft-neglected Mesopotamian genre: legal-pedagogical texts. During their education, Mesopotamian scribes studied a variety of legal-oriented school texts, including sample contracts, fictional cases, short sequences of laws, and legal phrasebooks. When biblical law is viewed in the context of these legal-pedagogical texts from Mesopotamia, its practical roots in a set of comparable legal exercises begin to emerge.