330 Paul Heger supplementary penalty of a monetary fine or corporal punishment, possibly for destabilizing the social and public order (28). Although some of the compositions, fines and corporal punish- ments are precisely defined in the cuneiform laws, certain decisions remain the prerogative of the king (29), and in a great variety of occurrences the injured parties determine the kind of punishment (30) and its mode of application (31). Biblical law also has at its foundation the obligation to redress harm caused to another member of society. A distinctive feature of this law, however, is that a number of crimes against humans are also an offence against the Deity. Since God is the source of the law, a transgression constitutes a “sin” against Him. It is the laws pertaining to capital offences and sexual misbe- haviour that most clearly demonstrate the consequences of a distinct theological foundation. Taking the life of a person, as well as certain types of sexual misconduct, are perceived as offences against the divine order of the universe, created by God; the Deity has an interest in the world’s orderly existence, as essential and advantageous to its subsistence (32). In a certain sense one can compare this to the punishments in Mesopotamian law — pecuniary and corporal — inflicted for actions that destabilize the public order (33). But there are differences. The biblical theology that God cares for His creatures and that His laws are devised for their benefit, not for His gratification (34), (28) J.J. FINKELSTEIN, “Ammi¶aduqua’s Edict and the Babylonian ‘Law Codes’”, JCS 15 (1961) 98 writes that some crimes were considered detrimental to the welfare and moral order of the society at large, and punishable by the public authority. (29) See MAL C 8 and 10: For theft and embezzlement the punishment is determined by the king. In LE 58, on the other hand, which states “a capital case is only for the king”, it seems that the king does not decide the issue of the law in this case, but the question of fact whether there has been an intentional murder or manslaughter. (30) MAL B 2 grants to the next of kin of the murdered person the right to choose whether to kill him in revenge, or receive compensation. (31) We read in MAL A 15 that the betrayed husband can kill his adulterous wife, or cut off her nose, or release her altogether. A 16 declares that the betrayed husband “shall impose whatever punishment he chooses upon his wife”. (32) See Lev 18,5; Ezek 20,11; Deut 4,5-8; 12,28; 22,7; Mic 6,8; Jonah 4,11. (33) MAL B 18 specifies corporal punishment for the man who does not agree to cooperate with his fellow citizens in the just sharing of irrigation water. (34) God castigates the Israelites to “stop bringing meaningless offerings” (Isa 1,13), and instead “…stop doing wrong, learn to do right, seek justice, encourage the oppressed” (1,16-17).