Tanakh, also known as the Hebrew Bible, is divided into Torah, Nevi'im and Ketuvim, and the word Tanakh consists of the first letters of these three parts. Tana also has other names, which are called Ha-Sefarim (book), Sifrei Ha-Kodesh (holy book) or kitvei ha-kodesh (holy book) in rabbi's literature, and sometimes it is also called mikra (program), but Jews do not accept the names of the Old Testament, although in
Tana consists of several volumes, and the Torah book includes Genesis, Broken Valley, Leviticus, Household Registration and Deuteronomy, so the Torah book is also called the Five Books of Moses. Prophets are divided into pre-prophet and post-prophet. The books before the prophet are: Book of Josue, Chronicle of the People, 1 Samuel and 2 Kings and 2 Kings; The latter prophets include Isaiah, Jeremiah, Ezekiel and the twelve little prophets. The holy books include hymns, proverbs, the biography of Job, five books, Daniil, Esdra, Nehemiah and chronology.
First of all, law books.
In the 1 century, the Torah was written on a long scroll and regarded as a whole. For Jews, Torah has a higher status and supreme authority than other Tana books. Traditionally, the author of Torah is Messer, but modern discriminant science challenges this view. In any case, the compilation of law books is related to the historical experience of ancient Israelis in exile in Babylon and their desire to return to Israel, so that law books often present a narrative structure of "exile-return".
Genesis is a book about the origin. In ancient Near East culture, the origin of things marked the nature and purpose of things. Genesis talks about the origin of nature, civilization and Israel, but it doesn't talk about the origin of God, because God himself is the origin of all things. The stylistic features of multiple narratives in Genesis highlight that the religious significance of ancient Hebrew beliefs first comes from the life experience of meeting God, and its core concerns the possibility of God-man experience rather than the accuracy of narration, which also leads to the diversified pursuit of scripture interpretation, which later became the basic feature of rabbi literature.
The story of ancestors told in Genesis was transformed into the story of a nation in the valley of Egypt, which was enslaved in Egypt and set free under the leadership of Moses. Later, Israel's religious system was established in the process of wandering in the wilderness. This religious system is presented through "tent narrative" (from Chapter 25 of Exodus to Chapter 10 of Household Registration), involving the whole. Household Registration reflects a wandering history through various styles, ending with camping in the wilderness of Moab and preparing to enter Canaan. Deuteronomy, the so-called "Second Law", is Messer's interpretation of the law promulgated in "Valley", which elaborates the display of the law in life, establishes the binding ceremony for the people, and establishes the historical view of retribution theology: obedience is rewarded, and disobedience is punished. Through Deuteronomy, the Covenant of Sinai was transformed into the Covenant of Moab, and the Israelites no longer made a Covenant with God through the intermediary of Moses, but with themselves.
Second, the book of the prophet.
For Jews, the Prophet's Book follows the Dharma Book, which means that it is used to ensure people's loyalty to the law, and puts forward the code of moral behavior as a necessary supplement to the legal ceremony. The book of prophets is divided into two parts: the first book of prophets and the second book of prophets. The Pre-Prophet Book presents the characteristics of historical narrative (this part is classified as a history book in Christianity), inherits the retribution theology from Deuteronomy, and forms a Deuteronomy History together with Deuteronomy. Joshua describes how Joshua led the Israelites into the land of Canaan. The Chronicle of the People describes how the Israelites fell, were punished and repented, and the historical lesson that God saved the Israelites through the elders of the people. The first book of Samuel describes the long-term decline of the people and the rise of Samuel, through which God elected Saul and David as kings. Under samuels describes the rise and fall of the David dynasty. The narrative of kings begins with the decline of David's dynasty and ends with the exile of Babylon. It reviews the history of the kingdom from the perspective of exile, tries to explain the reasons for the decline of the kingdom, and expounds how the Israelis look forward to the revival of the kingdom by overcoming the reasons for the decline with the "promise-fulfillment" prediction model.
The image of the prophet in the former Prophet Book is obscure and tends to admonish the king privately, while the image of the prophet in the latter Prophet Book is quite clear, and its department tends to publicly admonish the people. The prophets in the Book of the Later Prophets include Isaiah, Jeremiah and Ezekiel, and 12 minor prophets, such as Osei. According to the warning objects, the post-prophets include: (1) For the northern country of Israel, there are Othello and Amos. (2) For those before the exile in southern Judah, there were Joel, Isaiah, Micaiah, Sofunia and Habakkuk; Jeremiah and Ezekiel were against exiles. For the returnees, there are Haggai, Zegalia and Maracchia. (3) For foreign countries, there are Abedia, Jonah and Nahong.
As far as identity is concerned, the prophet may be: (1) the spokesman of God, expressing what will happen in the future with imperative mood and perfect tense; (2) It has foresight and insight into the overall situation of society, especially the warning of social corruption and the prediction of the end of society; (3) People who see a vision with mysterious experience usually have the vision itself as a message to convey to people. Generally speaking, the prophet's message is usually to call on the people to return to God, abide by the agreement with God, pursue the holiness of personal life and the harmony of community life, and predict that when the day of God comes, God will judge all human sins.
Third, the holy volume.
The holy volume contains materials from many different documents, including poems, wisdom books, history books, apocalyptic literature and so on. Holy books are usually divided into three parts. The first part includes hymns, proverbs and job's biography. "Ode to Collection" is a lyric praising God in worship ceremony, which covers almost every aspect of Israeli life and is easy to cause * * *. Proverbs are records of praise from wise men, whose purpose is to teach and encourage readers (especially young people who are ready to become leaders) to live an upright and just life. The Book of Job expresses the reflection on retribution theology in the form of argument.
The second part of the holy volume is five volumes (hamesh megillot), including songs of songs, elegies of Lu and Jeremiah, sermons, and biographies of estelle, which are often read in public during festivals. Song of Songs is used for Passover, Lu for Pentecost, Lamentation of Jeremiah for Temple Fair, Preaching for Booth Festival and estelle for Purim Festival.
The third part of the holy volume consists of three historical documents, including Daniil, Estrada Nehemiah, and chronology. Daniil is a work containing apocalyptic prophecies, but in the tradition of rabbis, it tends to deny the importance of this work, including Daniil's foresight and his relationship with Babylonian King Nabokov. Esdra-Nehemiah is usually regarded as a whole. The materials of the later exile period (rebuilding the wall and temple of Jerusalem) emphasize the continuity between the returnees and the former exile period, and also interpret themselves (the reconstructor of the temple) as the fulfillment of Abraham's Covenant and the prophecy of the prophet's return. Chronology is closely related to Ezra Nehemiah. From the perspective of returning from exile, the history of Israel is rearranged by annotation, and the existing materials are rearranged with the temple sacrifice as the core, focusing on the brilliant achievements of David and Solomon and emphasizing the restoration of national etiquette.
For Jews, Tana is closely related to his research and interpretation. Tana's interpretation is usually based on the following presuppositions: (1) The whole Tana has inherent coherence and consistency, so the interpretation of any scripture must be carried out by and coordinated with other scriptures. (2) Tana has multiple meanings, is the inexhaustible source of truth, and even contains all the truths in the world in a certain sense. (3) Tana is correct because it is a revelation from God. (4) The interpretation of Tana includes exegesis and exegesis, which are two inseparable parts of the same interpretation.
Judaism in history is diverse, and there are different traditions to attach importance to Tana, and there are also ways to quote and interpret it. But Tana, after all, is the common denominator of Jewish beliefs, which shapes the main world outlook and belief vocabulary of Jews and plays an important role in holiday etiquette.