In order to assess the purpose and function of the incest narratives in the Pentateuch and the incest prohibitions of Leviticus 18, McClenney-Sadler's book offers a formal examination of ancient Israelite kniship terminology. According to anthropologists, only through a formal analysis of kin terms can incest prohibitions be properly understood. A "formal" analysis of kinship terms is a method employed ny ethnographers to compare the kinship system of any given society with one of the six conventionally recognized kinship systems worldwide. There are very specific culturally patterned and expected behaviors that every society adopts in relation to post-marital residence, rules of descent, kinship terminology and incest prohibitions. These patterns are socially conditioned and eventually produce either of the six knishp systems. A close reading of the biblical textual evidence in light of Syro-Palestinian archaeology allows ut to conclude that the kinship system of ancient Israel was Normal Hawaiian. Furthermore, the internal logic and structure of Leviticus 18 becomes clear once we recognize that descent is not biological but jural in nature. Reading Leviticus 18 with this idea in view, we find that a Normal Hawaiian kinship system is reflected in both the Genesis incest narratives and the jual-legal form of Leviticus 18. A hierarchy of kinship becomes transparent in the form and structure of Leviticus 18. In particular, we see in this form that wives and mothers were treated as heads of family in biblical law and endowed with spousal and parental rights and authority over every other family member, not only in incest laws, but in all matters. The jural authority of mothers and wives is structurally represented as second only to that of Yahweh.

The tractate Keritot of the Babylonian Talmud belongs to the Order of Qodashim in the Mishnah. It discusses the Temple and its rituals, especially sacrifices, but deals mostly with laws of incest, sexual transgressions, childbirth, and miscarriages. In this commentary, Federico Dal Bo provides a historical, philological and philosophical investigation on these gender issues. He discusses almost the entire tractate, referring to many other sources, Jewish (the Dead Sea Scrolls, the Sifra, and other rabbinic texts) as well as non-Jewish (Akkadian, Hittite, and Ugaritic). The author also provides accurate philological observations both on the Mishnah and the Gemara. Finally, he addresses gender issues by combining a reductionistic approach to Talmudic study (the so called "Brisker method") with philosophical deconstruction. Dal Bo shows that in nearly the entire tractate Keritot the rabbis discuss human sexuality in a tendentious and restrictive way, claiming that heterosexuality is the only proper sexual contact and progressively stigmatizing any other kind of sexual behavior.

The Medinan layer of the Qur’an occupies a key position in the formative period of Islam yet poses substantial interpretive challenges. This volume exemplifies a rich array of scholarly approaches to the Medinan Qur’an’s distinctive textual, literary, and theological features.

The Hebrew Bible formulates two sets of law: one for the Israelites and one for the gentile "residents" living in the Holy Land. Law Beyond Israel: From the Bible to the Qur'an argues that these biblical laws for non-Israelites form the historical basis of qur'anic law. This volume corroborates its central claim by assessing laws for gentiles in late antique Jewish and especially in Christian legal discourse, pointing to previously underappreciated legal continuity from the Hebrew Bible to the New Testament and from late antique Christianity to nascent Islam. This volume first sketches the legal obligations that the Hebrew Bible imposes on gentiles, on humanity more broadly and, more specifically, on the non-Israelite residents of the Holy Land. It then traces these laws through Second Temple Judaism to the early Jesus movement, illustrating how the biblical laws for residents inform those formulated in Acts of the Apostles. Building on this legal continuity, the study employs detailed historical and literary analyses of legal narratives in order to make three propositions. Firstly, rabbinic laws for gentiles, the so-called Noahide Laws, while offering a more lenient interpretation than the one we find in Acts, are equally based on the biblical laws for gentiles. Secondly, Christians generally appreciated and even expanded the gentile laws of Acts. Thirdly, the Qur'an reinvents Arabian religious practice by formulating its own distinctive approach to the biblical laws for gentiles, in close continuity with - and at times in critical distance from - late antique Jewish and especially Christian gentile law.

What is the real meaning of 'an eye for an eye and a tooth for a tooth'? Where did the idea for the 'Jubilee 2000' and 'Drop the Debt' campaigns come from? And what, really, are the 'Ten Commandments'? In God, Justice, and Society, Jonathan Burnside looks at aspects of law and legality in the Bible, from the patriarchal narratives in the Hebrew Bible through to the trials of Jesus in the New Testament. He explores the nature of biblical law, legal thinking, and legal institutions by setting the biblical texts in their literary, social, and theological context. Burnside questions the biblical texts from the perspective of an academic lawyer and criminologist and asks what the biblical materials contribute to our understanding about the nature and character of law. He examines much of biblical law and narrative that has formed the basis of Western civilization, while at the same time exploring differences between biblical law and modern legal concepts and legal assumptions. The resulting book is a cross-disciplinary analysis which recognizes the integration of law and theology. God, Justice and Society presents biblical law as an integration of instructional genres in the Bible which together express a vision of a society ultimately accountable to God. Burnside seeks to understand both the application of law and legal theory to the Bible and the extent to which biblical law contributes important insights into legal dilemmas in today's world. A holistic teaching website to support this book, containing downloadable resources, is available at www.seekjustice.co.uk.

Cheryl Anderson examines the laws relating to women that are found in the Book of the Covenant and the Deuteronomic law. She argues that the laws can be divided into those that treat women similarly to men (defined as 'inclusive' laws) and those that treat women differently ('exclusive' laws). She then suggests that the exclusive laws, which construct gender as male dominance/female subordination, do not just describe violence against women but are inherently violent toward women. As a non-historical critique of ideology, critical theory is used to offer analytical insights that have significant implications for understanding gender constructions in both ancient and contemporary settings.