Bible. This entry is arranged according to the outline below. Bibliography for a section is indicated by (. Colonel Reb was the mascot of Ole Miss Rebels, the collegiate athletic teams of the University of Mississippi ('Ole Miss') in Oxford, Mississippi.En Peliculotas nos dedicamos a subir peliculas completas en espa. Torah for Tots - Parsha on Parade - Holidays on Parade - A series of stories, educational material, fun and games, coloring pages for Jewish children.
The earliest and most diffused Hebrew term was Ha- Sefarim (. Its antiquity is supported by its use in Daniel in reference to the prophets (Dan. This is how the sacred writings are frequently referred to in tannaitic literature (Meg. Kelim 1. 5: 6; et al.). The Greek speaking Jews adopted this usage and translated it into their vernacular as . The earliest record of such is the Letter of *Aristeas (mid- second century B. C. E.) which uses the singular form (v. The translator of The Wisdom of *Ben Sira into Greek (c. B. C. E.) similarly employs . It is from this Hellenistic Jewish usage of . The author of I Maccabees (1. Hebrew (c. 1. 36–1. B. C. E.), speaks of . In the early first century C. E., the Greek writer of II Maccabees 8: 2. The appelation is rare, however, since the increasing restriction of sefer in rabbinic Hebrew to sacred literature rendered superfluous any further description. On the other hand, Kitvei ha- Kodesh (Kitve ha- Qodesh; . BB 1: 6; Par. Here the definition is required since the Hebrew . Clement's First Epistle 4. Jos., Ant., 1: 1. Closely allied to the preceding is the title Ha- Katuv (. Avot 3: 7, 8, et al.) and the plural Ha- Ketuvim (. These, too, were taken over by the Jews of Alexandria in the Greek equivalent, probably the earliest such example being the Letter of Aristeas (vv. This term was borrowed by the early Christians (. In the same way, Mikra (Miqra. The designation is found in tannaitic sources (Ned. Avot 5: 2. 1; TJ, Ta'an, 4: 2, 6. Nehemiah 8: 8suggests. It is of interest that Miqra. While it is only occasionally so employed for the Bible in rabbinic literature (cf. MK 5a with respect to Ezek. PR 3: 9, in reference to Eccles. Jews. Thoroughly Christian is the characterization . This term is used to distinguish the Jewish Bible from the . Christian interpretation of Jeremiah 3. At the same time, it is possible that the designation . II Kings 2. 3: 2, 2. Jeremiah (3. 1: 3. The Wisdom of Ben Sira (2. The history of the word helps to explain its usage. Greek (. Metaphorically, it came to be used as a rule or standard of excellence and was so applied by the Alexandrian grammarians to the Old Greek classics. In the second century, . However, tannaitic literature does employ the phrase mettame et ha- Yadayim (. Whatever the true origin and purpose of this legislation (Yad. Hence, rabbinic discussions about the full canonicity or otherwise of Ecclesiastes, Song of Songs (Eduy. Ben Sira, and other books (Tosef., Yad. The concept enshrined in the . Through it the canonized Scriptures were looked upon as the faithful witness to the national past, the embodiment of the hopes and dreams of a glorious future, and the guarantee of their fulfillment. They constituted, in time, the main source for the knowledge of Hebrew and typified the supreme standard of stylistic excellence. Through the instrumentality of the Oral Law they represented the force of truth, wisdom, law, and morality. In short, the development of the canon proved to be a revolutionary step in the history of religion, and the concept was consciously adopted by Christianity and Islam. It should be noted, however, that the above refers to the canon solely in respect of its religious connotation. There is evidence that as early as the second half of the second millennium B. C. E., the classical literary texts of Mesopotamia were beginning to assume standardized form. There emerged a widely diffused, recognizable body of literature with fixed authoritative texts, the sequence and arrangement of which were firmly established. This discovery is significant because it provides an important precedent for the external features of canonical literature, and it means that the process of canonical development could have begun quite early in Israel's history. Unfortunately, there is no direct information about the origins of the canon, nor can the criteria of selectivity adopted by those who fixed it be ascertained. It is clear that the books that make up the Bible cannot possibly have contained the entire literary production of ancient Israel. The Scriptures themselves bear testimony to the existence of an extensive literature which is now lost. Prophetic compositions are ascribed to Samuel, Nathan, and Gad (I Chron. Ahijah, Jedo/Iddo, and Shemaiah from the time of the division of the kingdom (II Chron. The references to the chronicles of King David (Chron. Solomon (I Kings 1. Kings of Israel and Judah (ibid. A category of literature called . II Chron. While it is true that in many of these instances it is possible that the same work has been referred to under different titles and that the caption sefer might indicate a section of a book rather than the whole, it cannot be doubted that numerous other works must have existed which were not mentioned in the Bible. In fact, the very concept of a scriptural canon presupposes a process of selection extending over a long period. The quantitative disproportion between the literary productions and the literary remains of ancient Israel is extreme. The main factor at work was the natural struggle for survival. The absence of mass literacy, the labor of hand copying, and the perishability of writing materials in an inhospitable climate all combined to limit circulation, restrict availability, and reduce the chances of a work becoming standard. In addition, the Land of Israel was more frequently plundered and more thoroughly devastated than any other in the ancient Near East. At the same time, in the historical realities of the pre- Exilic period Israel's cultural productions had scant prospects of being disseminated beyond its natural frontiers. Developments within Israel itself also contributed. The change of script that occurred in the course of Persian hegemony doubtless drove out of circulation many books, while the mere existence of canonized corpora almost inevitably consigned excluded compositions to oblivion. Certainly there were other books, including some of those cited above, which were reputed holy or written under the inspiration of the divine spirit, but why they did not enter the canon cannot be determined. The possibility of chance as a factor in preservation cannot be entirely dismissed. Some works probably survived because of their literary beauty alone. A very powerful instrument must have been scribal and priestly schools which, by virtue of their inherent conservatism, would tend to transmit the basic study texts from generation to generation. Similarly, the repertoire of professional guilds of Temple singers would be self- perpetuating, as would the liturgies recited on specific occasions in the Jerusalem Temple and the provincial shrines. Material that appealed to national sentiment and pride, such as the narration of the great events of the past and the basic documents of the national religion, would, particularly if employed in the cult, inevitably achieve wide popularity and be endowed with sanctity. Not everything that was regarded as sacred or revealed was canonized; but sanctity was the indispensable ingredient for canonicity. It was not, in general, the stamp of canonization that conferred holiness upon a book – rather the reverse. Sanctity antedated and preconditioned the formal act of canonization, which in most cases, simply made final a long- existing situation. Of course, the act of canonization, in turn, served to reinforce, intensify, and perpetuate the attitude of reverence, veneration, and piety with which men approached the Scriptures, and itself became the source of authority that generated their unquestioned acceptance as the divine word. The Jewish Bible is composed of three parts, designated in Hebrew: Torah (. The earliest name for the first part of the Bible seems to have been . It appears in Joshua (8: 3. Kings (I Kings 2: 3; II Kings 1. In contrast, there is every likelihood that its use in the post- Exilic works (Mal. Ezra 3: 2; 7: 6; Neh. Other early titles were . With the widespread dissemination of the Torah in the generations following the activities of *Ezra and *Nehemiah, it became customary, for strictly nonliturgical purposes and for convenience of handling, to transcribe the work on five separate scrolls; hence the Greek name . In rabbinic literature the Hebrew equivalent is . The English names for the books of the Torah – Genesis, Exodus, Leviticus, Numbers, and Deuteronomy – derive from those of the Latin Bible which, in turn, have their origins in titles current among the Greek- speaking Jews, who translated Hebrew designations in use among their coreligionists in Palestine. These titles are descriptive of the contents or major theme of the respective books and they have partly survived in rabbinic literature and medieval Hebrew works in these forms: Sefer Beri. Another method of naming was to entitle a book by its opening word or words, or by its first significant word; cf. Hebrew to the present time. Finally, there is also evidence that ordinal numbers were used (cf. The second division of the Bible is known as Nevi. The names of the books are based upon the central figure or reputed author. The subdivision of the Prophets into . The Hellenistic Jews, apparently sensitive to the more or less random nature of the organization of biblical literature, attempted to effect a more systematic arrangement (see Hellenistic Canon, below). The earliest sources consistently refer to the three corpora of scriptural books. His grandson who wrote the Prologue to the Book of Ben Sira (c. B. C. E.) refers explicitly to . Josephus knows of the . The same threefold arrangement is specified in the New Testament. To the author of Luke (2. Scriptures consist of . In fact, it was often not referred to by any name at all. IV Maccabees (1. 8: 1. It must have been a widespread practice to refer to the entire Bible in this manner for it is encountered in the most diverse sources, rabbinic (Tosef., BM 1. New Testament (Matt. Luke 1. 6: 1. 6; John 1: 4.
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