In Ethics in the Hebrew Bible and Beyond, Susan Niditch takes soundings among those who have recently approached ethics in the Hebrew Scriptures, their methodological interests, their goals, and their definitions of "ethics" itself. By means of close exegesis of specific passages from the Hebrew Bible and a discussion of the interpretation and application of these ancient texts by post-biblical Jewish writers and other creative contributors from outside the Jewish tradition, this volume explores topics in religious ethics, social justice, political ethics, economic ethics, issues in ecology, gender and sexuality, killing and dying, and reproductive ethics. Certain goals inform all chapters: interest in tracing recurring themes concerning the definition of the good, and the various ways in which Jewish thinkers rely on the more ancient material, interpret, and appropriate it; the links between areas in ethics, for example, between gender and reproductive ethics or war-views and attitudes to political ethics and environmental ethics. Niditch carves out specific biblical texts and themes in order to explore them in depth with special interest in the meanings and messages that emerge from ancient Israelite writers' varied treatments of issues in ethics. Ethics in the Hebrew Bible and Beyond provides a thoughtful discussion of biblical composers' treatment of ethical issues and an engaging overview of the ways in which these texts have been appropriated, in particular by Jewish contributors. This volume serves to challenge readers' own assumptions about biblical ethics, the applicability and the various meanings and messages that might be derived from engagement with key biblical texts.

The environmental crisis has prompted religious leaders and lay people to look to their traditions for resources to respond to environmental degradation. In this book, Mari Joerstad contributes to this effort by examining an ignored feature of the Hebrew Bible: its attribution of activity and affect to trees, fields, soil, and mountains. The Bible presents a social cosmos, in which humans are one kind of person among many. Using a combination of the tools of biblical studies and anthropological writings on animism, Joerstad traces the activity of non-animal nature through the canon. She shows how biblical writers go beyond sustainable development, asking us to be good neighbors to mountains and trees, and to be generous to our fields and vineyards. They envision human communities that are sources of joy to plants and animals. The Biblical writers' attention to inhabited spaces is particularly salient for contemporary environmental ethics in their insistence that our cities, suburbs, and villages contribute to flourishing landscapes.

Music in the Hebrew Bible investigates musical citations in the Hebrew Bible and their relevance for our times. Most biblical musical references are addressed, either alone or as a grouping, and each is considered from a modern perspective. The book consists of one hundred brief essays divided into four parts. Part one offers general overviews of musical contexts, recurring musical-biblical themes and discussions of basic attitudes and tendencies of the biblical authors and their society. Part two presents essays uncovering what the Torah (Pentateuch) has to say about music, both literally and allegorically. The third part includes studies on music's place in Nevi'im (Prophets) and the perceived link between musical expression and human-divine contact. Part four is comprised of essays on musical subjects derived from the disparate texts of Ketuvim (Writings).

What can we possibly learn about our relationships to others from reading the story of an ancient father who raised a knife to slaughter his beloved only son? Contemporary Christian ethicists, faced with such dilemmas, are often tempted to treat the Hebrew Bible in a limited, distanced, and even dismissive way. Yet Emily Arndt here argues that ancient scriptures can be a vital resource for Christian ethical studies today. Focusing on a close analysis of the akedah the story of Abraham s near-sacrifice of Isaac she demonstrates the power of even the most troubling and uncomfortable Old Testament narratives to teach valuable ethical lessons. Placing ourselves in relationship to such complex, perhaps un-resolvable, and always challenging sacred texts, she says, is in itself a practice that can help us learn to relate authentically and ethically to others. This is a fully formed, sophisticated, and beautifully written book, offering an important contribution to the field of theological ethics. . . . A fitting tribute to a scholarly career that was cut short all too soon. Jean Porter (from the foreword)

Ratheiser's study provides the framework for a non-confessional, mitzvoth ethics-centered and historical-philological approach to the Jewish bible and deals with the basic steps of an alternative paradigmatic perspective on the biblical text. The author seeks to demostrate the ineptness of confessional and ahistorical approaches to the Jewish bible. Based on his observations and his survey of the history of interpretation of the Jewish bible, Ratheiser introduces an alternative hermeneutical-exegetical approach to the Jewish bible: the paradigm of examples. His study concludes that the biblical text is a collection of writings designed and formed from a specifically ethical-ethnic outlook. In other words, he regards the Jewish bible to be written as an etiology of ancient instruction by ancient Jews to Jews and for Jews. As such, it serves as a religious-ethical identity marker that provides ancient Jews and their descendants with an etiology of Jewish life. Ratheiser regards this religious-ethical agenda to have been the driving force in the minds of the final editors/compilers of the biblical text as we have it today.

Ethics in Ancient Israel is a study of ethical thinking in ancient Israel from around the eighth to the second century BC. The evidence for this consists primarily of the Old Testament/Hebrew Bible and Apocrypha, but also other ancient Jewish writings such as the Dead Sea Scrolls and various anonymous and pseudonymous texts from shortly before the New Testament period. Professor John Barton argues that there were several models for thinking about ethics, including a 'divine command' theory, something approximating to natural law, a virtue ethic, and a belief in human custom and convention. Moreover, he examines ideas of reward and punishment, purity and impurity, the status of moral agents and patients, imitation of God, and the image of God in humanity. Barton maintains that ethical thinking can be found not only in laws but also in the wisdom literature, in the Psalms, and in narrative texts. There is much interaction with recent scholarship in both English and German. The book features discussion of comparative material from other ancient Near Eastern cultures and a chapter on short summaries of moral teaching, such as the Ten Commandments. This innovative work should be of interest to those concerned with the interpretation of the Old Testament but also to students of ethics.