Hebrew Bible

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Tanakh is an acronym, made from the first Hebrew letter of each of the Masoretic Text's three traditional divisions: Torah (literally 'Instruction' or 'Law'),[10] Nevi'im (Prophets), and Ketuvim (Writings)—hence TaNaKh.

The three-part division reflected in the acronym Tanakh is well attested in the rabbinic literature.[11] During that period, however, Tanakh was not used. Instead, the proper title was Mikra (or Miqra, מקרא, meaning reading or that which is read) because the biblical texts were read publicly. The acronym 'Tanakh' is first recorded in the medieval era.[12] Mikra continues to be used in Hebrew to this day, alongside Tanakh, to refer to the Hebrew scriptures. In modern spoken Hebrew, they are interchangeable.[13]

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Many biblical studies scholars advocate use of the term Hebrew Bible (or Hebrew Scriptures) as a substitute for less-neutral terms with Jewish or Christian connotations (e.g. Tanakh or Old Testament).[14][15] The Society of Biblical Literature's Handbook of Style, which is the standard for major academic journals like the Harvard Theological Review and conservative Protestant journals like the Bibliotheca Sacra and the Westminster Theological Journal, suggests that authors "be aware of the connotations of alternative expressions such as ... Hebrew Bible [and] Old Testament" without prescribing the use of either.[16] Alister McGrath points out that while the term emphasizes that it is largely written in Hebrew and "is sacred to the Hebrew people", it "fails to do justice to the way in which Christianity sees an essential continuity between the Old and New Testaments", arguing that there is "no generally accepted alternative to the traditional term 'Old Testament'." However, he accepts that there is no reason why non-Christians should feel obliged to refer to these books as the Old Testament, "apart from custom of use".[17]

Christianity has long asserted a close relationship between the Hebrew Bible and New Testament, although there have sometimes been movements like Marcionism (viewed as heretical by the early church) that have struggled with it.[17][18][19] Modern Christian formulations of this tension include supersessionism, covenant theology, new covenant theology, dispensationalism, and dual-covenant theology. All of these formulations, except some forms of dual-covenant theology, are objectionable to mainstream Judaism and to many Jewish scholars and writers, for whom there is one eternal covenant between God and the Israelites, and who therefore reject the term "Old Testament" as a form of antinomianism.

Christian usage of the "Old Testament" does not refer to a universally agreed upon set of books but, rather, varies depending on denomination. Lutheranism and Protestant denominations that follow the Westminster Confession of Faith accept the entire Jewish canon as the Old Testament without additions, although in translation they sometimes give preference to the Septuagint (LXX) rather than the Masoretic Text; for example, see Isaiah 7:14.

"Hebrew" refers to the original language of the books, but it may also be taken as referring to the Jews of the Second Temple era and their descendants, who preserved the transmission of the Masoretic Text up to the present day.[20] The Hebrew Bible includes small portions in Aramaic (mostly in the books of Daniel and Ezra), written and printed in Aramaic square-script, which was adopted as the Hebrew alphabet after the Babylonian exile.

The inter-relationship between various significant ancient manuscripts of the Old Testament (some identified by their siglum). Mt being the Masoretic text. The lowermost text "(lost)" would be the Urtext.

There is no scholarly consensus as to when the Hebrew Bible canon was fixed: some scholars argue that it was fixed by the Hasmonean dynasty,[21] while others argue it was not fixed until the second century CE or even later.[22]

According to Louis Ginzberg's Legends of the Jews, the twenty-four book canon of the Hebrew Bible was fixed by Ezra and the scribes in the Second Temple period.[23]

According to the Talmud, much of the Tanakh was compiled by the men of the Great Assembly (Anshei K'nesset HaGedolah), a task completed in 450 BCE, and it has remained unchanged ever since.[24]

The 24-book canon is mentioned in the Midrash Koheleth 12:12: Whoever brings together in his house more than twenty four books brings confusion.[25]

The original writing system of the Hebrew text was an abjad: consonants written with some applied vowel letters ("matres lectionis"). During the early Middle Ages, scholars known as the Masoretes created a single formalized system of vocalization. This was chiefly done by Aaron ben Moses ben Asher, in the Tiberias school, based on the oral tradition for reading the Tanakh, hence the name Tiberian vocalization. It also included some innovations of Ben Naftali and the Babylonian exiles.[26] Despite the comparatively late process of codification, some traditional sources and some Orthodox Jews hold the pronunciation and cantillation to derive from the revelation at Sinai, since it is impossible to read the original text without pronunciations and cantillation pauses.[27] The combination of a text (מקרא mikra), pronunciation (ניקוד niqqud) and cantillation (טעמים te`amim) enable the reader to understand both the simple meaning and the nuances in sentence flow of the text.

The Tanakh consists of twenty-four books, counting as one book each 1 Samuel and 2 Samuel, 1 Kings and 2 Kings, 1 Chronicles and 2 Chronicles, and Ezra–Nehemiah. The Twelve Minor Prophets (תרי עשר) are also counted as a single book. In Hebrew, the books are often referred to by their prominent first words.

Nach, also anglicized Nakh, refers to the Nevi'im and Ketuvim portions of Tanakh.[31][32] Nach is often referred to as its own subject,[33] separate from Torah.[34]

It is a major subject in the curriculum of Orthodox high schools for girls and in the seminaries which they subsequently attend,[31] and is often taught by different teachers than those who teach Chumash.[33] The curriculum of Orthodox high schools for boys includes only some portions of Nach, such as the book of Joshua, the book of Judges,[35] and the Five Megillot.[36] See Yeshiva § Torah and Bible study.

• The Holy Scriptures According to the Masoretic Text: A New Translation with the aid of Previous Versions & with the Constant Consultation of Jewish Authorities was published in 1917 by the Jewish Publication Society. It was replaced by their Tanakh in 1985
• Tanakh, Jewish Publication Society, 1985, ISBN 0-8276-0252-9
• Tanach: The Stone Edition, Hebrew with English translation, Mesorah Publications, 1996, ISBN 0-89906-269-5, named after benefactor Irving I. Stone.
• Tanakh Ram, an ongoing translation to Modern Hebrew (2010–) by Avraham Ahuvya (RAM Publishing House Ltd. and Miskal Ltd.)
• The Living Torah and The Living Nach, a 1981 translation of the Torah by Rabbi Aryeh Kaplan and a subsequent posthumous translation of the Nevi'im and Ketuvim following the model of the first volume
• The Koren Jerusalem Bible is a Hebrew/English Tanakh by Koren Publishers Jerusalem and was the first Bible published in modern Israel in 1962

Hebrew bible (Tanakh) in the collection of the Jewish Museum of Switzerland, printed in Israel in 1962.

The major commentary used for the Chumash is the Rashi commentary. The Rashi commentary and Metzudot commentary are the major commentaries for the Nach.[37][38]

There are two major approaches to the study of, and commentary on, the Tanakh. In the Jewish community, the classical approach is a religious study of the Bible, where it is assumed that the Bible is divinely inspired.[39] Another approach is to study the Bible as a human creation.[40] In this approach, Biblical studies can be considered as a sub-field of religious studies. The latter practice, when applied to the Torah, is considered heresy[41] by the Orthodox Jewish community.[42] As such, much modern day Bible commentary written by non-Orthodox authors is considered forbidden[43] by rabbis teaching in Orthodox yeshivas. Some classical rabbinic commentators, such as Abraham Ibn Ezra, Gersonides, and Maimonides, used many elements of contemporary biblical criticism, including their knowledge of history, science, and philology. Their use of historical and scientific analysis of the Bible was considered acceptable by historic Judaism due to the author's faith commitment to the idea that God revealed the Torah to Moses on Mount Sinai.

The Modern Orthodox Jewish community allows for a wider array of biblical criticism to be used for biblical books outside of the Torah, and a few Orthodox commentaries now incorporate many of the techniques previously found in the academic world,[44] e.g. the Da'at Miqra series. Non-Orthodox Jews, including those affiliated with Conservative Judaism and Reform Judaism, accept both traditional and secular approaches to Bible studies. "Jewish commentaries on the Bible", discusses Jewish Tanakh commentaries from the Targums to classical rabbinic literature, the midrash literature, the classical medieval commentators, and modern-day commentaries.

• 613 commandments, formal list of Jewish 613 commandments
• 929: Tanakh B'yachad
• Hebrew University Bible Project
• Jewish English Bible translations
• Mikraot Gedolot
• New Jewish Publication Society of America Tanakh
• Non-canonical books referenced in the Bible
• Weekly Torah portion

Footnotes

Sources

• Johnson, Paul (1987). A History of the Jews (First, hardback ed.). London: Weidenfeld and Nicolson. ISBN 978-0-297-79091-4.
• Kuntz, John Kenneth. The People of Ancient Israel: an introduction to Old Testament Literature, History, and Thought, Harper and Row, 1974. ISBN 0-06-043822-3
• Leiman, Sid. The Canonization of Hebrew Scripture. (Hamden, CT: Archon, 1976).
• Levenson, Jon. Sinai and Zion: An Entry into the Jewish Bible. (San Francisco: HarperSan Francisco, 1985).
• Minkoff, Harvey. "Searching for the Better Text". Biblical Archaeology Review (online). Archived from the original on 14 March 2012. Retrieved 9 June 2011.
• Noth, Martin. A History of Pentateuchal Traditions. (1948; trans. by Bernhard Anderson; Atlanta: Scholars, 1981).
• Schmid, Konrad. The Old Testament: A Literary History. (Minneapolis: Fortress Press, 2012).

Wikisource has original text related to this article:

Tanakh

Hebrew Wikisource has original text related to this article:

Tanakh (Hebrew source)

• Judaica Press Translation of Tanakh with Rashi's commentary Free online translation of Tanakh and Rashi's entire commentary
• Mikraot Gedolot (Rabbinic Bible) at Wikisource in English (sample) and Hebrew (sample)
• A Guide to Reading Nevi'im and Ketuvim – Detailed Hebrew outlines of the biblical books based on the natural flow of the text (rather than the chapter divisions). The outlines include a daily study-cycle, and the explanatory material is in English, by Seth (Avi) Kadish.
• Tanakh Hebrew Bible Project—An online project that aims to present critical text of the Hebrew Bible with important ancient versions (Samaritan Pentateuch, Masoretic Text, Targum Onkelos, Samaritan Targum, Septuagint, Peshitta, Aquila of Sinope, Symmachus, Theodotion, Vetus Latina, and Vulgate) in parallel with new English translation for each version, plus a comprehensive critical apparatus and a textual commentary for every verse.