The following is from the preface to the Jewish Publication Society's edition of the Hebrew Bible in English: The sacred task of translating the Word of God. Download The Holy Scriptures, Tanakh edition. Thank you very THE JPS TANAKH (Hebrew Bible) It is available online here or as a PDF download. For all of them, the Tanakh is "the Bible," and for this reason The Jewish Tanakh: The Holy Scriptures: The New JPS Translation according to the Traditional.
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This ground-breaking electronic edition of "The JPS Hebrew-English Tanakh" is prepared in Adobe PDF format for working offline without being connected to the . a title, Tanakh pops-up in a separate window of. Adobe Acrobat or its Reader showing a page with the indicated biblical passage, Hebrew and English side-by . Though the terms "Bible" and "Old Testament" are commonly used by non-Jews to describe Judaism's scriptures, the appropriate term is "Tanach," which is.
However, shavuah is grammatically in the passive form of the word sheva — seven. Therefore, what makes the oath different from a vow is that an oath is unconditional and a vow is conditional. Furthermore, the legal status of the oath-sworn covenant makes the participants brothers of one bone and one flesh. God swearing by himself would indicate that the promises he made to Abraham would be unconditional and dependent on his sovereignty and eternal existence even after Abraham would die.
Theological and Philosophical Premises of Judaism. Academic Studies Press. Brighton, MA. Verse 19 concludes the narrative of the Akeidah as Abraham and company return to Beer Sheva where Abraham settles. Examining all the passages that reference the oath and blessing passage would be exhaustive yet there are some that are vital to understanding how this cord is woven throughout.
The selected passages under analysis include Genesis , ibid.
However, there is a progression of the oath that is found throughout these texts. When God makes the covenant with Isaac in Gen. God specifically addresses that he would fulfill the oath he swore to Abraham.
This moment between God and Isaac is one in which the covenant and the oath had been made and this could be considered a stipulation and test to Isaac just as God had put Abraham through tests of faith as well.
The focal point of the covenant with Jacob is the descendants and the blessing through them which the nations will receive.
The moment of revelation takes place on the road to Padan Aram and invokes the imagery of the dust of the earth from Genesis This by no means indicates that the oath-covenant is different as it is the one that God made to Abraham, Isaac, and Jacob but rather that different aspects of it are stressed in the contexts of these passages.
At the same time there is a stress on the descendants and the families of the earth being blessed in them. This dynamic of the prophetic imagery is illustrated in the passages where the oath- covenant is referred to explicitly. Genesis refers to the stars of the sky in reference to the descendant portion of the covenant. The difference may seem small when compared to the language used in relation to Isaac but the ground is always a part of the earth and never the whole earth itself.
This detail is parallel with the terms family and nation. A family is a smaller unit than a nation just as a man is generally the progenitor of a family.
This is seen first in Genesis 10 wherein two passages family and nation in this idea of one that is a part of a greater whole is found. What is also noticeable is that the families of the earth are named after or in relation to their patriarchs.
The context is that of the division of the seventy nations of Noah. From these the coastlands of the nations spread out in their lands, each one according to his language, according to their families, in their nations. These distinctions are used when comparing and contrasting the language to understand how the nations and families of the earth will bless themselves by the fathers, the descendants, and which aspects were emphasized.
Since Abraham is the father of three monotheistic faiths this whole aspect is mirrored in that these faiths span throughout the whole world and yet Jacob alone is the father of one ethnic family alone…Israel. This progression of the oath and subsequent affirmations of the Abrahamic covenant were constituted with Isaac and Jacob and form a framework for how Israel should view themselves in relation to the covenant as well as the rest of the world around them.
This example set forth by Abraham is found consistently in reference back to his merit in many writings and prayers within Judaism. A Rabbinic Anthology. Abraham, therefore, is the model throughout the Tanakh and his life the ideal example to the children of Israel.
The national heritage recalled is done so for a remembrance of who Israel is called to be and to do righteousness and justice. The individual Abraham had an inheritance in the future the descendants indicated by the promise of God and the community Israel has an inheritance in their father and his faith.
However, it is guarded by covenant and command. The Biblical World. The University of Chicago Press.
Accessed October 1, Exodus is considered to be a continuation of Genesis and this is noted by the reference by Joseph in Genesis about the oath and the fathers. The reference in Jeremiah takes place towards the end of the southern kingdom and encapsulates the thrust of the covenant from the beginning of the Exodus when Israel was brought forth to be a nation.
At this moment, Jeremiah cries out and reminds unfaithful Israel, towards their end, of their beginning and history in the oath sworn to the fathers and the Exodus. Even though Abraham wavered in issues such as his sending away of Ishmael and Hagar and the doubt expressed in Genesis and v. He did not receive as many commands as Israel but the archetype of all demands is found in the Akeidah. Covenant love and faithfulness are thus threaded through the Tanakh.
Fulfillment of The Oath While many components of the Genesis passage have been analyzed it is the aspect of the actual fulfillment of the oath that is also under consideration here. The fulfillment of the oath is covered in Genesis in all that the LORD swore He would do to fulfill the promises he made to Abraham.
Throughout the many promise passages where the LORD speaks to Abraham there are a variety of ways God communicates how he will do what he has promised.
There are three other times the verbal root of fulfill is used in the Torah and they are found in Deuteronomy , , and Deuteronomy and reference the fulfillment of the oath in reference to the fathers.
Where and in what way was or is the oath to Abraham fulfilled?
Acts 13 has another narrative where Paul speaks to the men and elders in the synagogue in Antioch. It is from this brief history that the trajectory of Yeshua is set as Paul presents Yeshua as the heir to the Davidic throne and by being raised from the dead is the 54 Acts. Such a focus on the oath-covenant-promise to the fathers indicates that this runs just as much thematically and carries a narrative flow through the Apostolic Writings just as it does throughout the Tanakh.
There is a new dynamic carried throughout the Apostolic Writings in that the fulfillment of the oath-covenant-promise is found in Yeshua the Messiah as a servant of the circumcision- Jewish people.
What God promised to Abraham was not negated by what happened at Sinai. Yet the Sinai legislation did serve a pedagogical function, as a divine accommodation to Israelite transgressors, that is the backsliding descendants and heirs of the Abrahamic promise v. After Israel had sworn a covenant with God at Sinai Exod - which they promptly transgressed Exod - the covenant curse-of-death was triggered Exod Still, the Mosaic Law stipulated many covenant curses Deut , all of which were borne collectively by Israel as a nation, with the notable exception of one singular curse bearing provision that was applied only to individuals Deut Therefore, covenant obedience is a form of grace and mercy for the nations not a legalistic characteristic by for which Israel is to be despised by.
Moriah and Messiah The covenant-command relationship is also found in the role between the Sinaitic covenant and the promise made at Mt. Moriah…the place of the Akeidah.
It could also be 60 Hahn, Scott W. This could also be understood from the way God declared that in every place his Name would be mentioned in relation to the altar of earth on which Israel would bring her sacrifices that from there he would bless.
Shalom Spiegel suggests that Mt. There the LORD commanded the blessing, even life forever there they that seek the LORD are not in want of any good thing; there all the righteous are delivered out of trouble. If a person was rash and made a vow or took and oath, or got himself inextricably entangled in sin, there the LORD will see to his relief and deliverance, by providing him with some substitute or ransom, to atone for his error or folly. This is why it became proverbial that whatever the want and whatever the need of every living being in the Mount of the LORD, it will be seen to.
There will be found the balm for everyone heartsick and the joy for every grief. All the fountains of salvation are there.
The Last Trial: The Akeidah. This is not farfetched since within certain Jewish traditions the Akeidah is viewed as a sort of atonement for the subsequent transgressions of Israel. Therefore, Yeshua is the servant for Israel by whom the nations can bless themselves through Israel, the seed of Abraham.
A Revised Canonical Narrative Based on the analysis of the oath-covenant-promise to the fathers throughout the Tanakh and the fulfillment of it by Yeshua in the Apostolic Writings what would a revised Christian or Messianic-Jewish canonical narrative framework contain? What has been seen throughout the Tanakh and the Apostolic Writings is that the oath to the fathers and the election of Israel is foundational even when it is not in the center of textual passages.
It is foundational when Israel sins greatly and is disciplined by God. The Torah: A Modern Commentary. Union of American Hebrew Congregations. What must also be considered in light of this study is that of the part and the whole. A family is smaller unit than a nation and since Israel was set apart from the nations of the earth there is the concept of a small portion taken aside from the larger whole.
Abraham was called out of his family and chosen to be the progenitor of a people holy to God. Yakovsh I'm in the process of uploading all of tanach. I can do one or two sefaim a day. And speaking of huge pages, maybe each perek should become its own page, because having the entire sefer is huge, and loading it can take a long time on non-broadband connections. This transcription project has been completed elsewhere outside of Wikisource.
It would make sense for the results of that project to be brought back into Wikisource as well of course. Regarding the scans used with "Proofread Page" see the template at the top of this page , they really should have been done on a single full scan of the original file, rather than breaking that scan up into 4 separate parts. On that, see here at the Wikimedia Commons:. Ultimately it would make sense to erase the ongoing transcriptions of the four parts, and using one of the many excellent full scans here instead, and then migrating the text from the Open Siddur Project into our Wikisource Proofread Page transcriptions.
Dovi talk Tanakh needs to be disambiguated, as there are several versions of the Tanakh on Wikisource notably Bible Jewish Publication Society The question is, what should I rename this work to? Information about this edition Edition: Mechon Mamre This copyrighted c edition was taken without permission from the Mechon Mamre site and should be removed. Dovi , Neutrality , Wikijeff , et al.
A debate is currently raging over the best source for this edition. See the details here WS: Retrieved from " https: Namespaces Page Discussion. Views Read Edit Add topic View history. In other languages.