Tanakh - SpeedyLook encyclopedia

Terminology

The division which the acronym T a' reflects a' KH is well attested in documents of the time of the Second Temple and in the rabbinical Littérature with this close only during this period, the acronym in question was not used; the correct term was Miqra , in opposition to Mishna (“Teaching”, “Repetition”) or Midrash (“Interpretation”). The term Miqra continues to be used to date at the sides of Tanakh to name the Hebraic Writings. In Hebrew modern spoken, Miqra has nevertheless a connotation more formal than Tanakh .
The books included in Tanakh for the majority being written in Hebrew, it is also called the Hebraic Bible. Although the Araméen was introduced of good part into the books of Daniel and Ezra, like in a sentence of the Livre of Jérémie and a toponym of two words in the Sefer Bereshit ( Book of Genesis ), these passages are written in same the Hebraic writing.
According to the Jewish tradition, Tanakh consists of twenty-four books (enumerated below), the Torah containing five books, Nevi' im eight, and Ketouvim eleven.

These twenty-four books are the same books as those of the Old Testament Protesting, but the order of the books is different, as well as the enumeration, the Christians thirty-nine cash books, and not twenty-four. This is due to the fact that the Jews count often only one book there or the Christians count several of them. However, the term Old Testament' , although commun run, is often perceived like pejorative by the Jews, because it tends to being interpreted like inferior or obsolete compared to the New Testament . One will speak rather about " First Testament" to mark reverence due to the Jewish tradition.

As such, a technical distinction can be traced between Tanakh and the similar but nonidentical corpus that the Protestant Christians name Old Testament . The Hebraic term of Bible is thus preferred by certain scholars, because it recovers the common aspects of Tanakh and the Old Testament by avoiding skews sectarisants.

The catholic Old Testament and orthodoxe contains six Books not included in Tanakh. They are called deuterocanonic Livres (reads. “canonized secondarily” i.e. canonized later on).

In the Christian Bibles, the Books of Daniel and Esther can contain texts deuterocanonic, not having been included neither in the Jewish gun, nor in the Protestant gun.

Name of the biblical books

The Hebrew text consisted originally only of Consonne S, with letters used in an inconstant way like Voyelle S ( matres lectionis ). During the Early middle ages, the Massorètes codified the oral tradition of reading of Tanakh by adding two special types of symbols to the text: signs of niqoud (punctuation with function of vowels) and of Cantillation, the latter indicating syntax, the tonic accent and the melody for the reading.

The Books of the Torah have names of use based on the first word significant of each book. The names in French are not the translation: they are based on the Greek names created for LXX, which themselves were based on the ic names Rabbin describing the contents set of themes of Livres.
Les names between brackets are those under which the Books are known in the Christian world .

The Torah (RTL He תורה “Law”) known under the name of Pentateuque is constituted:

Bereshit (RTL He בראשית, “With the beginning”/Genesis);
Shemot (RTL He שמות, “Names”/Exodus);
Vayiqra (RTL He ויקרא, “And It called”/Lévitique);
Bamidbar (RTL He במדבר, “In the desert”/ Numbers);
Devarim (RTL He דברים, “Words”/Deutéronome).

Nevi' im (RTL He נביאים, “Prophets”) are:

Neviim rishonim (RTL He נביאיםראשונים)

6. Yehoshoua (RTL He יהושע, Josué)

7. Shoftim (RTL He שופטים, Judges)

8. Shemouel (RTL He שמואל, Book of Samuel - I and II)

9. Melakhim (RTL He מלכים, Book of the Kings I and II)

Neviim aharonim (RTL He נביאיםאחרונים)

10. Yeshayahou (RTL He ישעיהו, Isaïe)

11. Yrmeyahou (RTL He ירמיהו, Jérémie)

12. Yehezqel (RTL He יחזקאל, Ézéchiel)

Trei Assar (RTL He תריעשר)

I. Hoshéa (RTL He הושע, Dared)

II. Yoël (RTL He יואל, Joel)

III. Amos (RTL He עמוס, Amos)

IV. Ovadia (RTL He עובדיה, Abdias)

V. Yona (RTL He יונה, Jonas)

VI. Mikha (RTL He מיכה, Michée)

VII. Nahoum (RTL He נחום, Nahum)

VIII. 'Havaqouq (RTL He חבקוק, Habacuc)

IX. Tsephania (RTL He צפניה, Sophonie)

X. Haggaï (RTL He חגי, Aggée)

XI. Zekharia (RTL He זכריה, Zacharie)

XII. Malakhi (RTL He מלאכי, Malachie)

Ketouvim (RTL He כתובים) consist of:

14. Tehilim (RTL He תהילים, “Praises”/Psalms)

15. Mishlei (RTL He משלי, “Parabolas”/Proverbs)

16. Iyov (RTL He איוב, Job)

17. Shir Hashirim (RTL He שירהשירים, Canticle of the canticles)

18. Routh (RTL He רות, Ruth)

19. Eikha (RTL He איכה, “Where”/Lamentations)

20. Qohelet (RTL He קהלת, Ecclésiaste)

21. Esther (RTL He (אסתר

22. Daniel (RTL He דניאל)

23. Ezra - Nehemia (RTL He עזראונחמיה, Ezra wuNekhem' ya , Esdras and Néhémie)

24. Divrei Hayamim (RTL He דבריהימים, Chroniques I and II)

Chapters, verses and division of the Books

Whereas the Christians read the Bible in books, the Jews read it (at least for the ritual use) in a roller. Division in chapters and verses thus does not have any significance in the Jewish tradition, which divides the Torah into parashiot (péricopes, sections), themselves divided into seven sets of themes parts, and the other Books according to the narrative episodes. She nevertheless was added in the majority of the modern editions of Tanakh, in order to facilitate the localization and the quotation of those. The division of Samuel, Kings, and Chronicles out of I and II is also indicated on each page of these books, in order to avoid any confusion in the capitation of these Books, this one according to the Christian textual tradition.

The adoption of Christian capitation by the Jews started in Spain, in the neighborhoods of the 13th century, partly because of the disputations, of the oecumenical debates forced in the context of the incipient Spanish Inquisition. The debates required a system of biblical quotation indeed common. From the point of view of the Jewish textual tradition, division in chapters is not only one foreign innovation without any base in the will messora , but it is also extremely criticizable because:

division in chapters often reflects the Christian interpretation of the Bible;
when well even it would not be the case, it is artificial, dividing the Text into places considered to be inappropriate for literary or different reasons.

Nevertheless, as their utility - even their indispensability - was proven for the quotations, they continued to be include by the Jews in the majority of the Hebraic editions of the biblical texts, and even of not-biblical crowned texts having frequently recourse there, like the Talmud. For more information on the origin of divisions, to see biblical Capitation.

The numbers of the chapters and the verses were often indicated in a prominent way in the old editions, as in the Bible of Rabbinate, at the point to cover traditional massoretic divisions. However, in many Jewish editions of Tanakh published during the forty last years, there was a notable tendency to minimize the impact of it on the printed pages.
La majority of the editions achieves this goal by relegating numeration in margin of the Texts. The Text of these editions is uninterrupted throughout the chapters (whose beginning is only notified in margin). The absence of capitation in these editions also reinforces the visual impact created by spaces and “paragraphs” of the pages, which indicate Jewish traditional division in parashiot .

These modern editions present the Books of Samuel, the Kings, the Chronicles and Ezra like only one book in their contents, and do not make any mention in the text of their division in two parts (although it is noted in the higher and side margins). The text of II Samuel, for example, follows that of I Samuel on the same page, without particular spacing between them in the flow of the text, and can even continue on the same line of text.

Written Torah and Oral Torah

See: the oral law in the Judaism .

The rabbinical Judaism sign which the Torah was transmitted in parallel with a Oral tradition which supplements it. This belief is not shared by the Juifs karaïtes, the Beta Israel, the Samaritains, as well as the majority of the Chrétiens, except for certain Messianic groups.
Selon holding them of the oral law, many terms and has definitions used in the written law are not defined in the Torah itself, which supposes on behalf of the reader a familiarity with the context and the detail, which could be known only via one antique oral tradition.
Les adverse with the oral tradition objects that, as the important corpus of rabbinical work, only a part serves to clarify the context indeed. This rabbinical work, collectively known like “the Oral Law” שבעלפה}}, includes the Mishna, the Tosefta, both Talmud S (of Babylon and Jerusalem), as well as the first compilations of the Midrash.

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