Tishbe , sometimes transliterated as Thisbe , is a town mentioned in the Hebrew Bible 's First Book of Kings , 1 Kings 17:1 , as the residence and possibly even birthplace of the prophet Elijah , known as the Tishbite . It is placed by the biblical text in the historical region of Gilead , now in the western part of modern-day Jordan . However, the toponym may denominate another location, as discussed below.
46-563: Many of the Hebrew prophets are introduced with the name of their father, their original place of residence, or both. For instance, Jonah is introduced as "Jonah, the son of Amittai... of Gath-hepher ", Elisha is introduced as "Elisha, the son of Shaphat, of Abel-meholah ", Micah is introduced as "Micah the Morashtite ", etc. Elijah, in turn, is introduced as "Elijah the Tishbite, of
92-480: A Messiah , a person anointed or given power by God, and of the Messiah's kingdom, where justice and righteousness will reign. This section is seen by Jews as describing an actual king, a descendant of their great king, David, who will make Judah a great kingdom and Jerusalem a truly holy city. The prophecy continues with what some scholars have called "The Book of Comfort" which begins in chapter 40 and completes
138-614: A haftarah from Ketuvim on Shabbat afternoons, but this does not survive in any community. Some Reform communities that operate a triennial cycle choose haftarot on Shabbat morning from Ketuvim as well as Neviim. In some Near and Middle Eastern Jewish traditions, the whole of Ketuvim (as well as the rest of the Tanakh and the Mishnah ) is read each year on a weekly rota, usually on Shabbat afternoons. These reading sessions are not considered to be synagogue services, and often took place in
184-542: A final revenge on those who did what David perceived as wrongdoing, and having a similar narrative style. While the subject matter in the Book(s) of Samuel is also covered by the narrative in Chronicles , it is noticeable that the section (2 Sam. 11:2–12:29) containing an account of the matter of Bathsheba is omitted in the corresponding passage in 1 Chr. 20. The Books of Kings ( Melakhim מלכים ) contains accounts of
230-522: A function of their poetry . Collectively, these three books are known as Sifrei Emet (Biblical Hebrew: סִפְרֵי אֶמֶת , romanized: sip̄rē ʾemeṯ , lit. 'documents of truth' – an acronym of the titles of the three books in Hebrew, א יוב , מ שלי , ת הלים yields אמ״ת e m e t , "truth"). These three books are also the only ones in the Hebrew Bible with
276-683: A number of distinguishing characteristics: The following list presents the books of the Ketuvim in the order they appear in most printed editions. It also divides them into three subgroups based on the distinctiveness of Sifrei Emet and Hamesh Megillot . The Sifrei Emet : The Five Megillot Other books The Jewish textual tradition never finalized the order of the books in the Ketuvim. The Babylonian Talmud ( Bava Batra 14b–15a) gives their order as Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, Lamentations, Daniel, Esther, Ezra, and Chronicles. In Tiberian Masoretic codices, including
322-603: A single book. Again, although Daniel is considered a major prophet, his book is not in the category of the Nevi'im. The 66 chapters of the Book of Isaiah ( Yeshayahu [ישעיהו]) consist primarily of prophecies of the judgments awaiting nations that are persecuting Judah . These nations include Babylon , Assyria , Philistia , Moab , Syria , Israel (the northern kingdom), Ethiopia , Egypt , Arabia , and Phoenicia . The prophecies concerning them can be summarized as saying that God
368-464: A special system of cantillation that is designed to emphasize parallel stichs within verses. However, the beginning and end of the book of Job are in the normal prose system. The five relatively short books of Song of Songs , Book of Ruth , the Book of Lamentations , Ecclesiastes and Book of Esther are collectively known as the Five Megillot ( Hamesh Megillot / Five Scrolls). These are
414-568: Is "not identical to that of the modern Hebrew Bible". For a long time, following this date, the divine inspiration of Esther, the Song of Songs, and Kohelet (Ecclesiastes) was often under scrutiny. In the 20th century, many scholars seemed to believe that the limits of the Ketuvim as canonized scripture were determined by the Council of Jamnia ( c. 90 CE). But the theory of the Council of Jamnia
460-472: Is actually a demonym for a place called "Tishbe", or if it is a form of the word "settler" conjugated to match Elijah – thereby reading "Elijah the settler" rather than "Elijah the Tishbite". The word tīšbī appears just six times in the Hebrew Bible, each time in conjunction with Elijah's own name, but no place called "Tishbe" appears throughout the entire Tanakh . Therefore, it is debated whether or not
506-674: Is considered the "default" melody for books of the Ketuvim not otherwise provided for. The "prose" passages at the beginning and end of the book of Job, as read on Tisha B'Av, may be read either to the tune of Ruth or to one resembling that for the Song of Songs. Western targumim exist on Sifrei Emet , on the Five Megillot and on Chronicles, i.e. on all the books of Ketuvim besides Daniel and Ezra (which contain large portions in Aramaic anyway). There are several complementary targumim to Esther. There is, however, no "official" eastern (Babylonian) targum to Ketuvim, equivalent to Targum Onkelos on
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#1732772544555552-624: Is generally considered by Christians to refer to the crucifixion of Jesus , though Jews generally interpret it as a reference to God's people. Although there is still the mention of judgment of false worshippers and idolaters (65 and 66), the book ends with a message of hope of a righteous ruler who extends salvation to his righteous subjects living in the Lord's kingdom on earth. The Book of Jeremiah ( Yirmiyahu [ירמיהו]) can be divided into twenty-three chapters, which are organized into five sub-sections or books: In Egypt, after an interval, Jeremiah
598-607: Is largely discredited today. There is no formal system of synagogal reading of Ketuvim equivalent to the Torah portion and haftarah . It is thought that there was once a cycle for reading the Psalms, parallel to the triennial cycle for Torah reading, as the number of psalms (150) is similar to the number of Torah portions in that cycle, and remnants of this tradition exist in Italy . All Jewish liturgies contain copious extracts from
644-511: Is obvious and it is easy to transpose motifs between the two as suggested by Neeman. In the Sephardi traditions the haftarah melody is considerably more florid than the Torah melody, and usually in a different musical mode, and there are only isolated points of contact between the two. In some Near and Middle Eastern Jewish traditions, the whole of Nevi'im (as well as the rest of the Tanakh and
690-489: Is supposed to have added three sections, viz., ch. 37–39; 40–43; and 44. The main Messianic prophecies are found in 23:1–8; 31:31–40; and 33:14–26. Jeremiah 's prophecies are noted for the frequent repetitions found in them of the same words, phrases, and imagery. They cover the period of about 30 years. They are not in chronological order. Modern scholars do not believe they have reliable theories as to when, where, and how
736-470: Is the God of the whole earth, and that nations which think of themselves as secure in their own power might well be conquered by other nations, at God's command. Chapter 6 describes Isaiah's call to be a prophet of God. Chapters 36–39 provide historical material about King Hezekiah and his triumph of faith in God. Chapters 24–35, while too complex to characterize easily, are primarily concerned with prophecies of
782-502: Is the third and final section of the Hebrew Bible , after the Torah ("instruction") and the Nevi'im "Prophets". In English translations of the Hebrew Bible, this section is usually titled "Writings" or "Hagiographa". In the Ketuvim, 1–2 Chronicles form one book as do Ezra and Nehemiah which form a single unit entitled Ezra–Nehemiah . (In citations by chapter and verse, however,
828-549: The Aleppo Codex and the Leningrad Codex , and often in old Spanish manuscripts as well, the order is Chronicles, Psalms, Job, Proverbs, Ruth, Song of Songs, Ecclesiastes, Lamentations, Esther, Daniel, and Ezra. The Ketuvim is the last of the three portions of the Tanakh to have been accepted as Biblical canon . There is no scholarly consensus as to when the Hebrew Bible canon was fixed: some scholars argue that it
874-566: The Ashkenazic yeshiva known as Aderet Eliyahu , in the Old City of Jerusalem, uses an adaptation of the Syrian cantillation-melody for these books, and this is becoming more popular among other Ashkenazim as well. In all communities there are special cantillation melodies for Lamentations and Esther, and in some communities for the Song of Songs. Otherwise, the melody for the book of Ruth
920-527: The Book of Daniel as part of the "Writings," or Ketuvim , rather than Nevi'im , in distinction to the later approach of the various Christian Bibles for Protestants, Roman Catholics, and Eastern Orthodox, in which Daniel is found among the Prophets, due to its prophetic nature according to common Christian theology. In the Jewish liturgy , a series of selections from the books of Nevi'im ("Prophets") of
966-466: The Talmud , the targum on Nevi'im was composed by Jonathan ben Uzziel . Like Targum Onkelos on the Torah, Targum Jonathan is an eastern ( Babylonian ) targum with early origins in the west ( Land of Israel ). Like the targum to the Torah, Targum Jonathan to Nevi'im served a formal liturgical purpose: it was read alternately, verse by verse, or in blocks of up to three verses, in the public reading of
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#17327725445551012-593: The Tribe of Gad , have been in possession of Gilead; therefore Tishbe was probably in the territory of the eastern half of Manasseh, or possibly in that of Gad . According to Pfeiffer and Vos, it is located in the territory of Manasseh, in proximity to the wadi known from the Bible as Cherith , in present-day Jordan. Tishbe has for a long time been identified as the historical town of Listib in Gilead, due to its location and
1058-582: The Haftarah and in the study of Nevi'im. Yemenite Jews continue the above tradition to this day and have thus preserved a living tradition of the Babylonian vocalization for the Targum to Nevi'im. Ketuvim The Ketuvim ( / k ə t uː ˈ v iː m , k ə ˈ t uː v ɪ m / ; Biblical Hebrew : כְּתוּבִים , romanized: Kǝṯuḇim , lit. 'Writings')
1104-527: The Hebrew Bible (Tanakh) is publicly read/sung aloud inside the synagogue, as part of Jewish religious practice. The Haftarah reading follows the Torah reading on each Shabbat and on Jewish festivals and fast days. The Haftarah readings do not contain the whole text of the Nevi‘im however; they are selections. The Former Prophets are the books Joshua, Judges, 1st & 2nd Samuel, 1st & 2nd Kings. They contain historical narratives that begin immediately after
1150-401: The Hebrew equivalents of "Nehemiah", "I Chronicles" and "II Chronicles" are used, as the system of chapter division was imported from Christian usage.) Collectively, eleven books are included in the Ketuvim. In Masoretic manuscripts (and some printed editions), Psalms , Proverbs and Job are presented in a special two-column form emphasizing the parallel stichs in the verses, which are
1196-449: The Ketuvim was starting to take shape, though it lacked a formal title. Jacob Neusner argues that the notion of a biblical canon was not prominent in 2nd-century Rabbinic Judaism or even later. Against Apion , the writing of Josephus in 95 CE, treated the text of the Hebrew Bible as a closed canon to which "no one has ventured either to add, or to remove, or to alter a syllable"; Michael Barber, however, avers that Josephus' canon
1242-727: The Mishnah) is read each year on a weekly rota, usually on Shabbat afternoons. These reading sessions often take place in the synagogue courtyard but are not considered to be synagogue services. A targum is an Aramaic translation of the Hebrew Scriptures that was compiled or written in the Land of Israel or in Babylonia from the Second Temple period until the early Middle Ages (late first millennium). According to
1288-501: The Psalms, but these are normally sung to a regular recitative or rhythmic tune rather than read or chanted. Some communities also have a custom of reading Proverbs in the weeks following Pesach , and Job on the Ninth of Ab . The five megillot are read on the festivals, as mentioned above, though Sephardim have no custom of public reading of Song of Songs on Passover or Ecclesiastes on Sukkot . There are traces of an early custom of reading
1334-467: The Torah portion. In some earlier authorities there are references to a tune for the "prophets" generally, distinct from that for the haftarah: this may have been a simplified melody for learning purposes. Certain cantillation marks and combinations appear in Nevi'im but not within any of the Haftarah selections, and most communities therefore do not have a musical tradition for those marks. J.L. Neeman suggested that "those who recite Nevi'im privately with
1380-478: The cantillation melody may read the words accented by those rare notes by using a "metaphor" based on the melody of those notes in the five books of the Torah, while adhering to the musical scale of the melody for Nevi'im." Neeman includes a reconstruction of the musical scale for the lost melodies of the rare cantillation notes. In the Ashkenazi tradition, the resemblance between the Torah and Haftarah melodies
1426-481: The collected Books of Samuel and Books of Kings are each counted as one book. Among the four books of the Latter Prophets,Isaiah, Jeremiah and Ezekiel account for three books and the (" Trei Asar ," Aramaic for "twelve": Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi) are counted as a single book. The development of the Hebrew Bible canon placed
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1472-769: The command to cross the Jordan. In execution of this order Joshua issues the requisite instructions to the stewards of the people for the crossing of the Jordan; and he reminds the Reubenites, Gadites, and the half of Manasseh of their pledge given to Moses to help their brethren. He also performs miracles, or magic, such as stopping the sun & moon, and stopping the Jordan river. The book essentially consists of three parts: The Book of Judges ( Shoftim שופטים) consists of three distinct parts: The Books of Samuel ( Shmu'el שמואל) consists of five parts: A conclusion of sorts appears at 1 Kings 1–2, concerning Solomon enacting
1518-614: The death of Moses with the divine appointment of Joshua as his successor, who then leads the people of Israel into the Promised Land, and end with the release from imprisonment of the last king of Judah. Treating Samuel and Kings as single books, they cover: The Book of Joshua ( Yehoshua יהושע) contains a history of the Israelites from the death of Moses to that of Joshua . After Moses' death, Joshua, by virtue of his previous appointment as Moses' successor, receives from God
1564-523: The gods of Babylon in due time in chapter 46. In chapter 45:1 the Persian ruler Cyrus is named as the messiah who will overthrow the Babylonians and allow the return of Israel to their original land. The remaining chapters of the book contain prophecies of the future glory of Zion under the rule of a righteous servant (52 and 54). Chapter 53 contains a very poetic prophecy about this servant which
1610-689: The kings of the ancient Kingdom of Israel and the Kingdom of Judah , and the annals of the Jewish commonwealth from the accession of Solomon until the subjugation of the kingdom by Nebuchadnezzar II and the Neo-Babylonian Empire . The Latter Prophets are divided into two groups: the major prophets (Isaiah, Jeremiah and Ezekiel) and the Twelve Minor Prophets (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi) collected into
1656-488: The latest books collected and designated as "authoritative" in the Jewish canon. These scrolls are traditionally read over the course of the year in many Jewish communities. The list below presents them in the order they are read in the synagogue on holidays, beginning with the Song of Songs on Passover . The remaining books in the Ketuvim are the Book of Daniel , Ezra–Nehemiah and the Books of Chronicles . These books share
1702-613: The narrative books of Joshua , Judges , Samuel and Kings ; while the Latter Prophets ( Hebrew : נביאים אחרונים Nevi'im Akharonim ) include the books of Isaiah , Jeremiah , Ezekiel , and the Twelve Minor Prophets . The Jewish tradition counts a total of eight books in Nevi'im out of a total of twenty-four books in the entire Tanakh: there are four books of the Former Prophets, including Joshua and Judges, and
1748-598: The northwest limits of Ajloun in the Ajloun Governorate in northern Jordan. However, Listib is known to have been uninhabited during the time of the Northern Kingdom of Israel . Alternatively, Tishbe may be identical to the as-yet undiscovered "Thisbe" referenced in the Book of Tobit ( Tobit 1:2 ), which was located west of the Jordan River in the territory of the tribe of Naphtali , "to
1794-401: The settlers of Gilead." When considering the general pattern of how prophets are first introduced in the text of the Hebrew Bible, it would seem the passage is a simple statement of Elijah's origins. Because the original Hebrew words for "Tishbite" ( תִּשְׁבִּי , tīšbī ) and "settlers" ( תֹּשָׁבֵי , tōšāḇē ) are strikingly similar, some scholars have questioned whether tīšbī
1840-700: The similarity between the ancient Hebrew name and the Arabic name, "el-Istib", but the 1915 International Standard Bible Encyclopedia refutes the identification because el-Istib has only been established during the Byzantine period. The ruins of Listib are located 13 kilometres north of the Jabbok River in Gilead, known in Arabic as the Zarqa River , just west of biblical Mahanaim , a short distance beyond
1886-741: The south of Kedesh Naphtali in Upper Galilee , above Asher toward the west, and north of Phogor". Neviim The Nevi'im ( / n ə v i ˈ iː m , n ə ˈ v iː ɪ m / ; Hebrew : נְבִיאִים Nəvīʾīm , Tiberian : Năḇīʾīm 'Prophets', lit. ' spokespersons ' ) is the second major division of the Hebrew Bible (the Tanakh ), lying between the Torah ( lit. ' instruction ' ) and Ketuvim ( lit. ' writings ' ). The Nevi'im are divided into two groups. The Former Prophets ( Hebrew : נביאים ראשונים Nevi'im Rishonim ) consists of
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1932-454: The synagogue courtyard. Medieval sources speak of three cantillation melodies, for Torah, Nevi'im and Ketuvim respectively. Today the position is more complicated. Oriental Sephardic communities preserve cantillation systems for the three poetic books, namely Psalms, Proverbs and the main part of Job (usually a different melody for each of the three books). No such systems exist in the Ashkenazi or Spanish and Portuguese traditions. However,
1978-608: The text is indicating Elijah hailed from a place called Tishbe, or that he originated from amongst settlers in the Gilead. 1 Kings 17:1 indicates that Elijah was from Tishbe in Gilead , which is a historical region located east of the Jordan River in present Jordan . The Jewish ancient historian Josephus supposed that Tishbe was in Gilead. The eastern half of the Israelite Tribe of Manasseh and, possibly also,
2024-423: The text was edited into its present form. The Book of Ezekiel ( Yehezq'el [יחזקאל]) contains three distinct sections: The Twelve are: The Haftarah is a text selected from the books of Nevi'im that is read publicly in the synagogue after the reading of the Torah on each Shabbat , as well as on Jewish festivals and fast days. There is a special cantillation melody for the haftarah, distinct from that of
2070-572: The writing. In the first eight chapters of this book of comfort, Isaiah prophesies the deliverance of the Jews from the hands of the Babylonians and restoration of Israel as a unified nation in the land promised to them by God. Isaiah reaffirms that the Jews are indeed the chosen people of God in chapter 44 and that Hashem is the only God for the Jews (and only the God of the Jews) as he will show his power over
2116-563: Was fixed by the Hasmonean dynasty, while others argue it was not fixed until the second century CE or even later. While the Torah may have been considered canon by Israel as early as the 5th century BCE and the Former and Latter Prophets were canonized by the 2nd century BCE, Michael Coogan says that the Ketuvim was not a fixed canon until the 2nd century CE . According to T. Henshaw, as early as 132 BCE some references suggesting that
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