The flora and fauna of the Hebrew Bible has long fascinated scholars and lay readers alike. From illustrated volumes aimed at children, to the detailed tables and charts of archaeozoology and archaeobotany, the plants and animals of the Bible fascinate because of their many ties to daily life. What did people in ancient Israel eat? How did they garden? What wildflowers and trees grew around their homes? Which animals did they encounter in the desert? Animals and plants also feature centrally in some of the most memorable stories of the Bible: Noah’s ark, Balaam’s ass, Isaiah’s vineyard, Jonah in the belly of the fish, the Song’s lush gardens, God’s menagerie in Job—the list goes on. Because flora and fauna touch on topics historical, archaeological, literary, and symbolic, the study of the Bible’s flora and fauna is by necessity many-pronged. It requires multiple methodologies, as well as attention to a host of topics, including but not limited to law and purity regulations, agriculture and husbandry, metaphor theory, fables and parables, history of domestication, and so on. The recent growth in interest in ecological readings of the Bible has added a new, normative dimension to the study of flora and fauna in the Bible. While many early (and contemporary) studies focus on identification and classification of mentioned species in the Bible, ecological readings instead look at the quality of relationships between humans and their plants and animals, God’s relationship to non-human creatures, as well as relationships among non-human creatures. Scholars in the ecological vein often attempt either to derive ecological guidelines for present-day practice from the text or to critique the text’s lack of attention to responsible human conduct toward the natural world.