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Tanakh (Hebrew: תנ״ך‎) (also Tanach, IPA: [taˈnax] or [təˈnax], Tenakh or Tenak) is an acronym that identifies the Hebrew Bible. The acronym is formed from the initial Hebrew letters of the Tanakh's three traditional subdivisions:

1. Torah (תורה), meaning "teaching" or "law," includes the Five Books of Moses. The printed form of the Torah is called "the Chumash" (חומש), meaning "five-part." The Torah is also known by its Greek name, "the Pentateuch," which similarly means "five scrolls."
2. Nevi'im (נביאים), meaning "Prophets." This division includes the books which, as a whole, cover the chronological era from the entrance of the Israelites into the Land until the Babylonian captivity of Judah (the "period of prophecy"). However, they exclude Chronicles, which covers the same period. The Nevi'im are often divided into the Earlier Prophets, which are generally historical, and the Later Prophets, which contain more exhortational prophecies.
3. Ketuvim (כתובים), meaning "Writings," are sometimes also known by the Greek title "Hagiographa." These encompass all the remaining books, and include the Five Scrolls. They are sometimes also divided into such categories as the "wisdom books" of Job, Ecclesiastes, and Proverbs, the "poetry books" of Psalms, Lamentations and Song of Solomon, and the "historical books" of Ezra-Nehemiah and Chronicles.

The Hebrew written text originally consisted only of consonants, together with some applied vowel letters used as vowels (matres lectionis). During the early Middle Ages Masoretes created a single formalized system. This was chiefly done by the Family Ben Asher, in the Tiberius school, based on the oral tradition for reading the Tanakh. It also included some of Ben Naftali and Babylonian innovations.^[1]. These were codified in what is referred to as the Ben Asher System. It should be pointed out though, that while this was only codified much later, the pronunciation and cantillation is from an ancient source dating back to antiquity, since it is impossible to read the text without knowing pronunciation and cantillation pauses. The combination of a text (מקרא), pronunciation (ניקוד) and cantillation (טעמים) enable the reader to understand both the simple meaning, and the nuances in sentence flow of the text.

Contents 1 Terminology 1.1 Mikra 2 Codification of the books of Tanakh 2.1 Books of the Tanakh 3 Comparison to Pre-Christian and Christian sources 4 Chapters and verse numbers, book divisions 5 Oral Torah 6 Editions 7 Translations 8 See also 9 References 10 External links 10.1 Online texts 10.2 Reading guides

The Tanakh is also called Mikra or Miqra (מקרא), meaning "that which is read".

The three-part division reflected in the acronym Tanakh is well attested to in documents from the Second Temple period and in Rabbinic literature^{[citation needed]}. During that period, however, "Tanakh" was not used as a word or term; rather, the proper title was Mikra ("Reading"), because the biblical books were read publicly. "Mikra" is thus analogous to the Latin term Scriptus, meaning "that which is written" (as in "Scripture" or "The Holy Scriptures"). In ancient Hebrew and Aramaic the Tanakh was also referred to by the related term Kara/ K'ra.^[2]

Mikra continues to be used in Hebrew to this day alongside Tanakh to refer to the Hebrew scriptures. In modern spoken Hebrew both are used interchangeably.

Main article: Development of the Jewish Bible canon

According to the Talmud (Bava Basra 14b-15a, Rashi to Megillah 3a, 14a), much of the contents the Tanakh were compiled by the Men of the Great Assembly ("Anshei K'nesset HaGedolah") a task completed in 450 BCE, and have remained unchanged since that date. Modern scholars are less certain, but believe that the process of canonization of the Tanakh became finalized between 200 BCE and 200 CE^{[citation needed]}. Both the Law (Torah) and the Prophets (Nevi'im) appear to have been codified by the time of the composition of the book of Sirach, c. 180 BCE; but the Writings (Ketuvim) may not yet have become an identified unit by this date^{[citation needed]}.

Formal closure of the canon has often been ascribed to Rabbinic Judaism after the destruction of the Second Temple in 70 CE. Heinrich Graetz proposed in 1871 that it was concluded at a Council of Jamnia (or Yavne in Hebrew), some time in the period 70–90 CE. However, this view has fallen from favour since the 1960s, and it now questioned whether such a "council" ever occurred.^[3] However, Rabbinical writings seem to indicate that certain books were disputed as accepted canon (such as Ecclesiastes, Song of Songs and Esther), it may not necessarily be the case. The implication of the Talmud indicates that the books themselves were already accepted canon, but may have been misunderstood on philosophical or ecclesiastical grounds. The Talmud eliminates this misunderstanding.

The 24 books are also mentioned in the Midrash Qoheleth 12:12.^[4] A slightly different accounting can be found in the book Against Apion, by the 1st-century Jewish historian Josephus, who describes 22 sacred books.^[5] Some scholars have suggested that he considered Ruth part of Judges, and Lamentations part of Jeremiah; as the Christian translator Jerome recorded in the 4th century CE.^[6] Other scholars suggest that at the time Josephus wrote, such books as Esther and Ecclesiastes were not yet considered canonical.

According to the Jewish tradition, the Tanakh consists of 24 books:

• 5 books of the Torah ("Instruction")
• 8 books of the Nevi'im ("Prophets")
• 11 books of the Ketuvim ("Writings" or "Scriptures")

The Tanakh also counts as one book what are often counted as two in Christian Bibles (e.g. 1 and 2 Samuel, 1 and 2 Kings and so forth), and where all the twelve "Books" of the "Trei Asar," the Twelve Prophets, are also considered as one.

The Hebrew names of the books of the Torah are based on the first prominent word in each book. The English names are not translations of the Hebrew. Instead, they are based on Greek names created for the Septuagint which are, in turn, based on Rabbinic names describing the thematic content of each of the Books.

The twenty-four "Books" in the Tanakh are as follows:

The Five Books of Moses or Torah ("Teaching") [also known as the Pentateuch/Khumash] consists of:

1. Genesis [בראשית / B'reshit]

2. Exodus [שמות / Sh'mot]

3. Leviticus [ויקרא / Vayiqra]

4. Numbers [במדבר / B'midbar]

5. Deuteronomy [דברים / D'varim]

The books of Nevi'im ("Prophets") are:

6. Joshua [יהושע / Y'hoshua]

7. Judges [שופטים / Shophtim]

8. Samuel (I & II) [שמואל / Sh'muel]

9. Kings (I & II) [מלכים / M'lakhim]

10. Isaiah [ישעיה / Y'shayahu]

11. Jeremiah [ירמיה / Yir'mi'yahu]

12. Ezekiel [יחזקאל / Y'khezqel]

13. The Twelve Prophets [תרי עשר]

I. Hosea [הושע / Hoshea]

II. Joel [יואל / Yo'el]

III. Amos [עמוס / Amos]

IV. Obadiah [עובדיה / Ovadyah]

V. Jonah [יונה / Yonah]

VI. Micah [מיכה / Mikhah]

VII. Nahum [נחום / Nakhum]

VIII. Habakkuk [חבקוק /Khavaquq]

IX. Zephaniah [צפניה / Ts'phanyah]

X. Haggai [חגי / Khagai]

XI. Zechariah [זכריה / Z'kharyah]

XII. Malachi [מלאכי / Mal'akhi]

The Ketuvim ("Writings") are:

The "Sifrei Emet," "Books of Truth":

14. Psalms [תהלים / T'hilim]

15. Proverbs [משלי / Mishlei]

16. Job [איוב / Iyov]

The "Five Megilot" or "Five Scrolls":

17. Song of Songs [שיר השירים / Shir Hashirim]

18. Ruth [רות / Rut]

19. Lamentations [איכה / Eikhah]

20. Ecclesiastes [קהלת / Qohelet]

21. Esther [אסתר / Est(h)er]

The rest of the "Writings":

22. Daniel [דניאל / Dani'el]

23. Ezra-Nehemiah [עזרא ונחמיה / Ezra wuNekhem'ya]

24. Chronicles (I & II) [דברי הימים / Divrey Hayamim]

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These twenty-four books are similar in name and overall structure to the books found in the Protestant Old Testament, but the order of the books, translation, and chapter/verse division is different in many places. The enumeration differs as well: Christians count these books as thirty-nine, not twenty-four. This is because Jews often count as a single book what Christians count as several. However, the term Old Testament, while common, is often considered pejorative by Jews as it can be interpreted as being inferior or outdated relative to the New Testament, though traditional churches such as the Catholic Church and the Eastern Orthodox Church insist on a continuity and coequal relationship between the Old and New Testaments.

The term Old Testament comes from the Christian theologian Tertullian who used the Latin word, testamentum. This was a Latin translation of the Greek word diatheke. In the Septuagint, diatheke is the word used in Jeremiah 31:33-34 to refer to YHWH's Covenant.

As such, one may draw a distinction between the Jewish Tanakh and the similar, but not identical, corpus which Protestant Christians call the Old Testament. Thus, some scholars prefer Hebrew Bible as a term that covers the commonality of Tanakh and the Old Testament while avoiding sectarian bias. Messianic Jews use First Testament which they believe retains its integrity while implying it requires the New or Second Testament for completion. Another Messianic view would be to not distinguish the two at all, but to regard them all as inspired by God.

The Catholic and Orthodox Old Testaments contain seven books appended to the books of Daniel and Esther that are not included in the Tanakh and most Protestant canons. They are called deuterocanonical books (literally "canonized secondly" meaning canonized later).

Part of a series on The Bible

Biblical canon and books

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Development

Jewish Canon Old Testament canon New Testament canon

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Authors of the Bible Mosaic authorship Johannine works · Pauline epistles

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Biblical criticism Dating the Bible Dead Sea scrolls Biblical manuscript NT textual categories Documentary hypothesis Synoptic problem The Bible and history‎ Biblical archaeology

Interpretation

Hermeneutics · Literalism Pesher · Midrash

Views

Biblical inerrancy · Biblical infallibility Criticism of the Bible Biblical law in Christianity Islamic view of the Bible Biblical narratives and the Qur'an Gnosticism and the New Testament Judaism and Christianity Bible prophecy This box: view • talk • edit

The chapter divisions and verse numbers have no significance in the Jewish tradition. Nevertheless, they are noted in all modern editions of the Tanakh so that verses may be located and cited. The division of Samuel, Kings, and Chronicles into parts I and II is also indicated on each page of those books in order to prevent confusion about whether a chapter number is from part I or II, since the chapter numbering for these books follows their partition in the Christian textual tradition.

The adoption of the Christian chapter divisions by Jews began in the late Middle Ages in Spain, partially in the context of forced clerical debates which took place against a background of harsh persecution and of the Spanish Inquisition (the debates required a common system for citing biblical texts). From the standpoint of the Jewish textual tradition, the chapter divisions are not only a foreign feature with no basis in the mesorah, but are also open to severe criticism of two kinds:

• The chapter divisions often reflect Christian exegesis of the Bible.
• Even when they do not imply Christian exegesis, the chapters often divide the biblical text at numerous points that may be deemed inappropriate for literary or other reasons.
• They ignore the accepted closed and open space division which are based on the Masora

Nevertheless, because they proved useful for citations, they are often continued to be included by Jews in most Hebrew editions of the biblical books. For more information on the origin of these divisions, see chapters and verses of the Bible. Jews however don't necessarily reference the specific verse in a chapter (older editions of the Talmud cite only chapter numbers) and some works cite the sectional divisions in the Torah.

The chapter and verse numbers were often indicated very prominently in older editions, to the extent that they overshadowed the traditional Jewish masoretic divisions. However, in many Jewish editions of the Tanakh published over the past forty years, there has been a major historical trend towards minimizing the impact and prominence of the chapter and verse numbers on the printed page. Most editions accomplish this by removing them from the text itself and relegating them to the margins of the page. The main text in these editions is unbroken and uninterrupted at the beginning of chapters (which are noted only in the margin). The lack of chapter breaks within the text in these editions also serves to reinforce the visual impact created by the spaces and "paragraph" breaks on the page, which indicate the traditional Jewish parashah divisions. Some versions have even introduced a new chapter system^{[citation needed]}.

These modern Jewish editions present Samuel, Kings, and Chronicles (as well as Ezra) as single books in their title pages, and make no indication inside the main text of their division into two parts (though it is noted in the upper and side margins). In such editions, the second books of Samuel, Kings and Chronicles follow the respective first books on the very same page, with no special break at all in the flow of the text. In the case of Kings, in which no parashah division appears at this point, the text of II Kings continues that of I Kings on the very same line of text.

Jewish (Hebrew) editions have a different pattern regarding Chronicles (I Chronicles) chapters 5 and 6. In I Chronicles (in Christian sources) chapter 5 ends at verse 41. Chronicles (Jewish editions of Chronicles) 5:27-41 is equivalent to First Chronicles 6: 1-15 in most English translations. In Jewish (Hebrew) editions 6:1 is equivalent to 6:16 and therefore the chapter ends at Chronicles 6:66 instead of the First Chronicles 6:81 (English translations) and at 7:1 both Hebrew and English versions set off from the same starting point once more. This difference offsets other more contextual differences. The Jewish Tanakh is based on an accepted traditional understanding of the text ^[7]. For example, Christians translate the word עלמה) almah as virgin, the meaning in the Tanakh is young maiden^[8]. This Christian view is based on a misunderstanding of the Septuagint translation, Greek: παρθενος which according to New Testament Scholars^[9], can mean a marriageable maiden or virgin.

Main article: Oral Torah

Rabbinical Judaism maintains that the Torah was transmitted side by side with an oral tradition. Many terms and definitions used in the written law are undefined within the Torah itself, and the reader is assumed to be familiar with the context and details. This fact is presented as evidence to the antiquity of the oral tradition. These rabbinic works, collectively known as "the oral law" [תורה שבעל פה], include the Mishnah, the Tosefta, the two Talmuds (Babylonian and Jerusalem), Kabbalistic and the early Midrash compilations.

• The First ever printed Hebrew Humash simply had Rashi on the page, and since then many editions have appeared.
• The Mikraot Gedolot was first printed in 1524-5 in Venice, edited by Daniel Bomberg.
• The Soncino edition printed in 1527 in Venice
• Many editions of Mikraot Gedolot have been made since then.
• Rudolf Kittel's Biblia Hebraica appeared in 1906, reprinted in 1913.
• The Leningrad Codex was edited under Paul E. Kahle as the Biblia Hebraica (BHK), published in Stuttgart, in 1937. The codex was also used for Biblia Hebraica Stuttgartensia (BHS) in 1977, and will be used for Biblia Hebraica Quinta (BHQ).
  The Leningrad Codex also served as the basis for two important Jewish editions of the Hebrew Bible (Tanakh):
  • The Dotan edition, which was reprinted with a concise commentary and distributed to soldiers in mass quantities as the official Tanakh of the Israel Defense Forces throughout the 1990s.
• Mesorah Publications מקרות גדלות, (Jerusalem, 1996)
  • The JPS Hebrew-English Tanakh (Philadelphia, 1999). Reform
• The Aleppo Codex was edited by Mordechai Breuer in 1977-1982, the first edition to include a reconstruction of the letters, vowels, and cantillation marks in the missing parts of the Aleppo codex, in 1996-8 re-edited with inclusion of new information on the parashah division.
  • Jerusalem Crown: The Bible of the Hebrew University of Jerusalem, 2000. Edited according to the method of Mordechai Breuer under the supervision of Yosef Ofer, with additional proofreading and refinements since the Horev edition.
  • Jerusalem Simanim Institute, Feldheim Publishers, 2004 (published in one-volume and three-volume editions).
  • Hebrew University Bible Project (Isaiah, Jeremiah). Includes the masoretic notes of the Aleppo Codex.
  • Mikraot Gedolot Haketer, Bar-Ilan University (1992-present). A multi-volume critical edition of the Mikraot Gedolot, nine volumes published to date including Genesis (2 vols.), Joshua & Judges (1 vol.), Samuel, Kings, Isaiah, Ezekiel, Psalms (2 vols.). Includes the masoretic notes of the Aleppo Codex and a new commentary on them. Differs from the Breuer reconstruction and presentation for some masoretic details.

Further information: Jewish English Bible translations, Old Testament, and Bible translations

• Tanakh, English translation, since known as the New Jewish Publication Society of America Version 1985, ISBN 0-8276-0252-9
• Tanach: The Stone Edition, Hebrew with English translation, Mesorah Publications, 1996, ISBN 0-89906-269-5

• Jewish English Bible translations
• Bible
• Biblical canon
• Mikraot Gedolot
• Rabbinic literature
• Rashi
• Septuagint
• Samaritan Pentateuch
• Tanakh at Qumran
• Books of the Bible for a side-by-side comparison of Jewish, Catholic, Orthodox and Protestant canons.
• 613 mitzvot, the formal list of all 613 commandments that Jewish sages traditionally identify in the Torah
• Table of books of Judeo-Christian Scripture
• Non-canonical books referenced in the Bible

• Online Bible (In Hungarian)
• iTanakh.org An extensive list of links and resources pertaining to the study of the Tanakh

• Download the complete Tanakh in Hebrew with translation and transliteration Lev Software
• Mikraot Gedolot (Rabbinic Bible) at Wikisource in English (sample) and Hebrew (sample)
• TanakhML (Biblia Hebraica Stuttgartensia and King James Version)
• Unicode/XML Westminster Leningrad Codex - A transcription of the electronic source maintained by the Westminster Hebrew Institute. (Leningrad Codex)
• Holy Tanakh - English version of the Holy Tanakh
• Mechon Mamre - The Hebrew text of the Tanakh based on the Aleppo codex and other Tiberian manuscripts close to it, edited according to the system of Rabbi Mordechai Breuer. Hebrew text comes in four convenient versions (including one with cantillation marks) and may be downloaded. The JPS 1917 English translation is included as well (including a parallel translation).

The link to the parallel Hebrew and English version is http://www.mechon-mamre.org/p/pt/pt0.htm

• This is a site where you can copy and paste Hebrew words from the above site and get short definitions. It’s a modern Hebrew dictionary, but many of the biblical words are still translatable. http://milon.morfix.co.il/Default.aspx
• Tanach on Demand - Custom PDF versions of any section of the Bible in Hebrew.

• 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.
• A detailed chart of the major figures and events in the Tanakh
• Judaica Press Translation (online translation of Tanakh and Rashi's entire commentary)
• An online encyclopedia of everybody in Tanakh (in Hebrew and English)

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