The New Jewish Publication Society of America Tanakh, first published in complete form in , is a It is unrelated to the original JPS Tanakh translation , which was based on the Revised Version and American Standard Version but. The Tagged Tanakh is a collaborative platform around the Jewish Bible, brought to you by JPS. Sefaria users have long requested a modern Tanakh translation, and we’re pleased to now offer the classic Jewish Publication Society.
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As the first book of the Bible, it sets the precedent of taking its tabakh from the first significant word in the text itself, bereshit. Genesis is a book about beginnings. The book begins with an account of the Creation, the exile of Adam and Eve from the Garden of Eden, and the early history of humankind. This first part of Genesis contains these stories: The next segment of Genesis contains the special history of the Patriarchs, the ancestors of the Jewish people.
Here Abraham is the prominent figure, and the history of his call from God is recorded, along with detailed accounts from the Patriarchal Era: These are then followed by stories of Isaac, Rebekah, and thier children Jacob and Esau.
One of the most well-known of these stories is that of Tanakg, Leah, and Rachel: Rebekah sends her son Jacob to live with his uncle Laban, who later tricks him into marrying his daughter Leah instead of Rachel, the daughter he taakh. Later chapters tell the history of Jacob and Joseph, to the death of Joseph txnakh Egypt. This is j;s shortened to Shemotor “Names. Exodus gives an account of the early history of Israel as a nation, one that was enslaved, redeemed, set apart, and then dedicated to following God’s commandments.
The events in Exodus extend from the birth of Moses to the construction of the Tabernacle. The first chapters give an account of the oppression of the Israelites in Egypt, the early life of Moses and his call to be the deliverer of Israel, the Ten Plagues, the liberation from slavery, the passage through the Sea of Reeds, the journey to Mount Sinai, the arrival at Sinai, the construction of the Golden Calf in Moses’s long absence on the mountain, and finally, the preparations for receiving the Law the Decalogue, or Ten Commandments.
Exodus then turns to matters of law: The latter part of Exodus tanaky the orders for making the Tabernacle, for the consecration of the family of Aaron to the Priesthood, and for making their vestments. It also records the sin and punishment of the Israelites for making the Golden Calf. Like many of the biblical books, kps name “Leviticus”is taken from the Greek, literally meaning “things pertaining to the Levites,” because much of the book is concerned with the priests themselves who formed part of the tribe of Levi and priestly matters.
In Hebrew, the term “Priestly Law” is often used to describe the book, as it consists mainly of laws for the priests. Leviticus contains many laws: Emphasis is placed on tanaku as a quality distinguishing Israel, demanded of Israel by God, and regulating the Israelite’s life.
Of particular concern are the slaughter tanwkh animals; unlawful marriages and lusts; the priests; sacred times, seasons, and festivals; the lights of the sanctuary; the episode concerning tankah blasphemer and his punishment; the sabbatical year and the jubilee. It concludes with promises and warnings also called “blessings and curses”involving vows, tithes, and offerings to God.
The name “Numbers” is likely derived from the Greek translation, the Septuagint, which named the book after the census taking in the first chapters of Numbers and again at the end of the wanderings of the Israelites. The book comprises a period of 38 years and 3 months, from the completion of the giving of the Law until the 5th month of the 40th year. The Hebrew name is “Be-midbar,” or “in the desert,” taken from the fifth Hebrew word in the first chapter of the book.
It refers to the setting tnaakh the book, as the Israelites leave behind the slavery of Egypt and journey through the desert wilderness toward the Promised Land, Canaan.
Religion: The Tanakh [Full Text]
Numbers begins by describing the last days at Sinai: The book then proceeds to describe the Israelites’ travels from Sinai to the borders of Canaan, including the appeal of Moses to Hobab; the burning at Taberah; the giving of the quails; the murmuring of Aaron and Miriam against their brother, Moses; Miriam’s subsequent skin disease often identified as leprosy ; the sending of the spies, their report, and the murmuring of the people; and, finally, the rash attack on the Canaanites and their response.
The third section of Numbers outlines the 38 years of wandering: The book ends with the description of the last year of the Israelites’ tznakh In Hebrew, Deuteronomy is known as “Devarim,” which means “these are the words,” the opening phrase of the book.
Deuteronomy consists mainly of three addresses given by Moses in the 40th year of the Exodus and the last year of his life. Of the three addresses, the firstis introductory, reminding the people of their deliverance from bondage, of God’s guidance and protection in their wanderings, and their frequent ingratitude. Tankah closes with a warning from the past and an exhortation to follow God’s teachings, in order to secure the inheritance of the land, which is now within reach.
The second address, starting with the Decalogue, consists of a speech from Moses, introducing the importance of the Ten Commandments and the sacred covenant with God, seemingly retroactively, reminding them of the promises they already made at Horeb, to follow God’s teachings.
This address is followed by the laws in three main groups: It concludes with teachings commonly known as “the blessings and the curses,” tanqkh are said to be consequences of behaviors either sanctioned or prohibited by God. At the close of these addresses there is an account of the delivery of the Law to the Levites, a song sung by Moses, the final benediction of taakh twelve tribes, and the closing scenes of Moses’s life. To some tanajh, Deuteronomy is a restatement of previously given written law, with an important difference: The name “Joshua” Hebrew for “God is salvation” was substituted by Moses for Joshua’s earlier name, “Hoshea,” on the occasion of sending out the 12 spies Numbers Just why this name change was made is unknown, but a midrash explains that the addition of the letter yud rendered in English as “j”which has a numerical value of 10, is said to foreshadow Joshua standing against 10 of the other spies.
Joshua was born in Egypt while the Israelites were slaves there. He first appears as a military captain at Rephidim during the attack of the Amalekites.
He is Moses’s attendant at the giving of the Law and is later sent to spy out the land of Canaan for the tribe of Ephraim. When Moses dies, Joshua is appointed by God as Moses’s successor and leader of the people, settling the Israelites in Canaan. The book of Joshua is predominantly concerned with the conquest of Canaan by the Israelites and the partitioning of the land among the tribes.
JPS Tagged Tanakh | The Tagged Tanakh Chapter View
See the box “The Twelve Tribes of Israel,” below. Once this is accomplished, Joshua bids farewell tabakh the people and dies. The general impression in this book is that the Israelites, acting together under Joshua, conquered all of Canaan within aperiod of a few years. However, there are hints within the text that the conquest and occupation of Canaan by the Israelites were a more gradual process and not altogether due to the actions of a united people.
The narrative tells how Joshua leads the Israelites across the Jordan River into the Promised Land, after wandering for 40 years from Egypt, since jpe Exodus. Then there are detailed descriptions of how the land is divided up between the tribes, incorporating boundaries and cities. Joshua’s final speech to all the tribes assembled at Shechem, followed by a short epilogue, closes the book. Judges receives its title from those who were raised up to be the deliverers of the Israelites from their enemies, after the death of Joshua.
The Hebrew word for these deliverers is shofet ; itsplural is shofetimwhich has come to mean “judges. Judges opens with an account of the conquest of territories in the land of Caanan by the different Israelite taankh. Each of them was given a ganakh of the Promised Land, which was their inheritance and responsibility to cultivate.
Next it tells the stories of Ehud, Deborah, Barak, Shamgar, Gideon and his son Abimelech, Jephthah, and Samson, with briefer accounts or notices of others, including minor judges.
This time period is characterized by tanxkh periods of national sin, punishment, penitence, deliverance, and peace. The final part of Judges contains a record of two remarkable incidents: The latter portion of Kps explains the extent to 11985 some of the Israelite families were demoralized. Phinehas, the grandson of Aaron, and Jonathan, the son of Gershom and the grandson of Moses, are said to be living yanakh this time period, indicating that only a generation separates Judges chronologically from the events in the first five books of the Bible.
The books of Samuel are so called not because Samuel was the author, but because he is the most prominent actor in the opening portion, and the great instrument in the establishment of the Kingdom of Israel, tnaakh occurs throughout the remainder of 1 and 2 Samuel.
The two books are in reality a single work and are so regarded in the original Hebrew canon. The books of Samuel address three biographies: Whereas Judges reflects a cry for stable leadership, here this cry is translated into a request for a king.
The fact that these books are named after Samuel a prophet rather than Saul or David who were both kings exemplifies the tension between the kings’ authority as political leaders and their subordination to God, whose 11985 is communicated through prophets. They want a king to end the reign of political chaos resulting from the charismatic leadership appointed by God.
The books of Samuel are essentially the point in Israelite history wherein the people demand personal responsibility for their leadership. David’s reign as the next king becomes the central focus 1958 2 Samuel. He eliminates his rivals, principally from the house of Saul, establishes a capital in Jerusalem, and subdues external enemies.
There is a great deal of bloodshed both preceding and following David’s rise to 19885. Still, David emerges from these battles initially as a strong ruler of a unified nation, centered on a royal city that celebrates the blessings of God.
David’s personal tabakh looms large throughout these stories, ever present as a potential threat to his successes. David is one who is willing to go to extremes in order to achieve his heart’s desire: But as the personal life of David unravels, so too does the monarchy itself. Following sexual transgressions and familial violence and betrayal in the House of David, Jerusalem ranakh dangerous, and David is forced into exile.
In his son Absalom’s rebellion and revolt, David experiences the threat of another charismatic leader, thereby reliving the trauma experienced by Saul at the start of David’s career as a king. Unlike the preceding stories of succession and military triumphs, however, the future of the monarchy is not determined by battles won.
Rather, survival is the tanak most important factor in determining the heir to the throne, and it is Solomon, not Absalom, who ultimately survives. At the conclusion of 2 Samuel, there is some moral resolution: David takes responsibility for the suffering of his people, and the monarchy, after a tumultuous beginning, becomes strong.
The narrative falls into three parts: For a list of the kings and the dates of their reigns, see “Chronology of the Monarchies” near the end of this book.
The prophet Isaiah’s name, meaning “God is salvation,” tankh as the title of the book. Isaiah son of Amoz is called to prophesy in the tanaoh that King Uzziah dies ca.
The Tanakh [Full Text]
His tanaih, “the prophetess,” and his sons, whose names bear witness to his prophetic announcements, are mentioned. He has access to the kings of his time Uzziah, Jotham, Ahaz, and Hezekiah. The era in which he prophesies is critical. The state of the nation is somber, as described by Amos, who lived somewhat earlier, as well as by Isaiah himself and the prophets Hosea and Micah. Luxury, oppression, idolatry, immorality, vain confidence in humankind, and lack of confidence in God, together with zealous attendance to the ceremonials of religious worship are the characteristics of both the kingdoms of Israel and Judah.
Assyria enters into a period of its greatest power and expansion, and Syria and Palestine are exposed to its severity. The Israelites’ nearest neighbors also suffer from the Assyrian advance. The destinies of all these kingdoms are touched upon by Isaiah, though the Israelites are foremost in Isaiah’s pjs.
In every victory and defeat, Isaiah sees divine intention and intervention. Isaiah consists of two distinct parts: The first closes with the narratives derived from 2 Kings and records the events of the last great period of Isaiah’s career.
The second part never mentions Isaiah and seems to have nothing to do with him.