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JPS TANAKH/ The Jewish Bible, by Jewish Publication Society
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Regarded throughout the English-speaking world as the standard English translation of the Holy Scriptures, the "JPS Tanakh" has been acclaimed by scholars, rabbis, lay leaders, Jews, and Christians alike. "The JPS Tanakh" is an entirely original translation of the Holy Scriptures into contemporary English, based on the "Masoretic" (the traditional Hebrew) text. It is the culmination of three decades of collaboration by academic scholars and rabbis, representing the three largest branches of organized Judaism in the United States.Not since the third century B.C.E., when 72 elders of the tribes of Israel created the Greek translation of the Scriptures known as the Septuagint, has such a broad-based committee of Jewish scholars produced a major Bible translation. In executing this monumental task, the translators made use of the entire range of biblical interpretation, ancient and modern, Jewish and non-Jewish. They drew upon the latest findings in linguistics and archaeology, as well as the work of early rabbinic and medieval commentators, grammarians, and philologians. The resulting text is a triumph of literary style and biblical scholarship, unsurpassed in accuracy and clarity.
- Sales Rank: #1075162 in Books
- Color: Green
- Brand: Brand: Jewish Publication Society of America
- Published on: 2007-03-08
- Ingredients: Example Ingredients
- Original language: English
- Number of items: 1
- Dimensions: 1.63" h x 6.36" w x 9.18" l, 2.60 pounds
- Binding: Hardcover
- 1664 pages
- Used Book in Good Condition
Review
"Turns Holy Writ into fresh, understandable, contemporary language. A landmark of Jewish religious scholarship." - Time"
From the Publisher
Our best-selling cloth edition of the Tanakh is now available in your choice of formats, with new cover colors and textures to choose from!
"Turns Holy Writ into fresh, understandable, contemporary language. A landmark of Jewish religious scholarship." - Time Magazine
Most helpful customer reviews
88 of 105 people found the following review helpful.
Antiquated and outdated
By Amazon Customer
The English standard for modern translations of the Tanakh has changed since this JPS edition was published in 1917. No more thees and thous. More important, our understanding of Biblical Hebrew and the Masoretic Text of the Bible - the accepted Jewish text - has improved considerably because of archeological discoveries, such as the Qumran Scrolls, the Ugaritic Texts, and other newly-published Semitic-language documents. Thirdly, modern commentaries have altered the way we understand the Hebrew text. For example, Gen. 1:1 is no longer viewed by most scholars as a complete sentence, and should be understood as a time clause completed by the next verse (or verses) - as per Rashi 1,000 years ago. For all these reasons, I recommend newer English translations, such as the NJPS (Jewish Publication Society Tanakh), published in 1983, or the translations given in modern commentaries to the Tanakh.
24 of 26 people found the following review helpful.
A Treasured Volume
By Elizabeth V. Padilla
This handsome volume of JPS The Tanakh: The Jewish Bible comes bound in a sturdy dark green hard cover (darker than in the photo which accompanies the listing with Amazon). It replaces my paperback copy which was suffering the effects of daily handling for the last ten years. Like the paperback edition, the hardbound presents the latest JPS translation into modern English, which avoids the too-casual renditions of other modern Biblical editions. The reader is provided with a detailed listing of the ancient languages which are the original sources for Biblical writings. Footnotes abound on every page, some giving cultural insights, some providing renditions which the scholars responsible for this edition believe to be inaccurate, others admitting that an exact translation is not available. Readers are also provided with lists of daily and Yom Tov scripture readings. All in all, this volume is splendid...and reasonably priced!
12 of 13 people found the following review helpful.
Ian Myles Slater on: Old, but Worth Your Time
By Ian M. Slater
I'll begin with the not-unexpected (at least by me) news that only some of this edition's navigation features even show up on the iPhone -- a possibility of which anyone who took care to check the Sample would be aware. Fortunately, the back-link to the hyperlink table of contents works just fine, so getting around is not all that difficult. Well, assuming that you know your way around Jewish editions of the Torah-Nevi'im-Ketuvim (Teachings, Prophets, Writings), or T-N-K.
Those who aren't familiar with Jewish editions of their Scripture should be warned in advance that the Christian distinction between "historical" and "prophetic" works doesn't apply, and some books classed as one or the other by Christians instead fall into a third category. In the Jewish Publication Society translations (this one, "The Holy Scriptures from the Masoretic Text," from 1917, and its successor from the 1960s-1980s) almost the whole arrangement differs from that of the Christian "Old Testament." (The "Five Books of Moses" are in the same place and order.)
Briefly, the "Former Prophets" are Joshua, Judges, Samuel (2 books, originally 1), Kings (ditto), and the "Latter Prophets" are Isaiah, Jeremiah, Ezekiel, and The Twelve (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, as 1 book). This makes up the second division. In Christian editions, the "Latter Prophets" come at the end, not the middle, as "The Prophets." (In traditional Jewish thought, the "Former Prophets" were written by prophets like Samuel, Nathan, Gad, and some of the "Writing Prophets"). In Christian editions, Ruth precedes Samuel, and "The Prophets" includes Daniel and Lamentations (as "The Lamentations of Jeremiah"), while Chronicles, Ezra and Nehemiah, and Esther conclude the "Histories."
In Jewish tradition, Chronicles (as 2 books, originally 1), Ruth, Ezra-Nehemiah (ditto) Daniel, Esther, and Lamentations are all in the "Writings." In this translation, the now-traditional "Western" order of the Writings is followed: Psalms, Proverbs, Job, Ruth, Song of Songs, Lamentations, Ecclesiastes. Esther, Daniel, Ezra, Nehemiah, and Chronicles (2 books). (The odd order of Ruth through Esther is that of the Jewish festivals and fast-days on which they are read in the synagogue.)
Other orders have been used, including one starting with Chronicles (probably as an introduction to the Psalms, given its attention to the Levitical singers), and the grouping of Proverbs, Song of Songs, and Ecclesiastes as "Solomonic." The contents of the third section are always the same, however, whatever the order.
The current standard order may, or may not, have been chosen so as to conclude the whole Tanakh on the hopeful note of Cyrus the Great's proclamation "He hath charged me to build Him a house in Jersusalem, which is in Judah. Whosoever there is among you of all His people -- the LORD his God shall be with him -- let him go up!" (Contrast the King James Version, in editions without the Apocrypha, concluding the Old Testament with Malachi's "lest I come smite the earth with a curse!" and immediately followed by Matthew -- a juxtaposition which one would think would have been found incongruous, at best.)
And now we come to the language of the translation, and its striking similarity to that of other English Bibles from before the twentieth century. It is NOT a revision of the King James Version itself. However, the head of the Translation Committee, Max Margolis, an eminent text-critical scholar, had been impressed, despite his "radical" tendencies in regard to all organized religion, by the Revised Version of the 1880s, produced by an Anglo-American committee. (The American Standard Version, which followed some of the rejected recommendations of American translators, never quite caught on). Margolis seems to have used it as a sort of style sheet, leveling out stylistic differences of other committee members, and his own, to produce a more uniform rhetoric. He aimed to produce a translation which instantly "sounded Biblical" to those more accustomed to English than Hebrew.
Despite its institutional history, and Margolis' acceptance of traditional Jewish understanding of many points, this puts the JPS 1917 translation in the main lineage of English translations: A lineage which, through Elizabeth I's "Bishops' Bible" and its predecessor, the "Great Bible," goes back to Tyndale and Coverdale. Who don't figure much in histories of Jewish scholarship. (Although they do in Margolis' little book on "The Story of Bible Translations," a companion to "The Hebrew Scriptures in the Making," both available on archive.org as well as from Amazon.)
Much could be said against this decision (and probably was, by other committee members, even before publication), but one useful feature of the decision is that differences in meaning between the KJV/RV and the JPS are immediately apparent, without having to work out differences due only to grammar and vocabulary. It also makes it somewhat easier to use an English-language concordance (such as Strong's, or -- my preference -- Young's) to find passages in it.
I would not recommend this translation (except, maybe, to people who are thoroughly at home in the King James Version, and object to anything else) as the best or easiest way to get acquainted with Jewish understandings of the Hebrew (and Aramaic) texts. But it is a nice, solid, translation, despite having been made before Ancient Near Eastern languages opened a new window of understanding, and allowed clearer choices between alternative understandings. Unless you can't stand archaic English, it is definitely worth attention.
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