T. B. O. P.: The Book of Prophets

In the Jewish liturgy , selections from the books of Nevi'im known as the Haftarah are read publicly in the synagogue after the reading of the Torah on each Shabbat , as well as on Jewish festivals and fast days. They contain historical narratives that begin immediately after 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:. After Moses' death, Joshua, by virtue of his previous appointment as Moses' successor, receives from God 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.

A conclusion of sorts appears at 1 Kings , concerning Solomon enacting 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. The prophecies concerning them can be summarized as saying that God 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 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 [4] [5] have called "The Book of Comfort" which begins in chapter 40 and completes 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 the gods of Babylon in due time in chapter Chapter 53 contains a very poetic prophecy about this servant which is generally considered by Christians to refer to the crucifixion of Jesus , though Jews generally interpret it as a reference to God's people.

In Egypt, after an interval, Jeremiah is supposed to have added three sections, viz. The main Messianic prophecies are found in 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.

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Modern scholars do not believe they have reliable theories as to when, where, and how the text was edited into its present form. 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 the Torah portion.

In some earlier authorities there are references to a tune for the "prophets" generally, distinct from that for the haftarah: 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. Neeman suggested that "those who recite Nevi'im privately with 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.

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 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.

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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 the Talmud , the targum on Nevi'im was composed by Jonathan ben Uzziel.

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Like the targum to the Torah, Targum Jonathan to Nevi'im served a formal liturgical purpose: 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. From Wikipedia, the free encyclopedia.

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