Editing Bible (section)

==== Nevi'im ====
{{Main|Nevi'im}}
Nevi'im ({{langx|he|נְבִיאִים|translit=Nəḇī'īm}}, "Prophets") is the second main division of the Tanakh, between the Torah and Ketuvim. It contains two sub-groups, the Former Prophets ({{lang|he-Latn|Nevi'im Rishonim}} {{lang|he|נביאים ראשונים|rtl=yes}}, the narrative books of Joshua, Judges, Samuel and Kings) and the Latter Prophets ({{lang|he-Latn|Nevi'im Aharonim}} {{lang|he|נביאים אחרונים|rtl=yes}}, the books of Isaiah, Jeremiah and Ezekiel and the [[Twelve Minor Prophets]]).

The Nevi'im tell a story of the rise of the [[Kingdom of Israel (united monarchy)|Hebrew monarchy]] and its division into two kingdoms, the [[Kingdom of Israel (Samaria)|Kingdom of Israel]] and the [[Kingdom of Judah]], focusing on conflicts between the [[Israelites]] and other nations, and conflicts among Israelites, specifically, struggles between believers in "the {{LORD}} God"<ref>{{bibleverse|1 Kings.18:24; 1 Kings.18:37–39|multi=yes}}</ref> ([[Yahweh]]) and believers in foreign gods,{{efn|"Each king is judged either good or bad in black-and-white terms, according to whether or not he "did right" or "did evil" in the sight of the Lord. This evaluation is not reflective of the well-being of the nation, of the king's success or failure in war, or of the moral climate of the times, but rather the state of cultic worship during his reign. Those kings who shun idolatry and enact religious reforms are singled out for praise, and those who encourage pagan practices are denounced." {{harvnb|Savran|1987|p=[https://books.google.com/books?id=O4hYlvzWui8C&pg=PA146 146]}}}}{{efn|"The fight against Baal was initiated by the prophets" {{harvnb|Kaufmann|1956a|p=54}}}} and the criticism of unethical and unjust behaviour of Israelite elites and rulers;{{efn|"The immediate occasion of the rise of the new prophecy was the political and social ruin caused by the wars with Israel's northerly neighbour, Aram, which continued for more than a century. They raged intensely during the reign of Ahab, and did not end until the time of Jeroboam II (784–744). While the nation as a whole was impoverished, a few&nbsp;– apparently of the royal officialdom&nbsp;– grew wealthy as a result of the national calamity. Many of the people were compelled to sell their houses and lands, with the result that a sharp social cleavage arose: on the one hand a mass of propertyless indigents, on the other a small circle of the rich. A series of disasters struck the nation&nbsp;– drought, famine, plagues, death and captivity (Amos 4: 6–11), but the greatest disaster of all was the social disintegration due to the cleavage between the poor masses and the wealthy, dissolute upper class. The decay affected both Judah and Israel ... High minded men were appalled at this development. Was this the people whom YHWH had brought out of Egypt, to whom He had given the land and a law of justice and right? it seemed as if the land was about to be inherited by the rich, who would squander its substance in drunken revelry. it was this dissolution that brought the prophetic denunciations to white heat." {{harvnb|Kaufmann|1956b|pp=57–58}}}}{{efn|"What manner of man is the prophet? A student of philosophy who runs from the discourses of the great metaphysicians to the orations of the prophets may feel as if he were going from the realm of the sublime to an area of trivialities. Instead of dealing with the timeless issues of being and becoming, of matter and form, of definitions and demonstrations, he is thrown into orations about widows and orphans, about the corruption of judges and affairs of the market place. Instead of showing us a way through the elegant mansions of the mind, the prophets take us to the slums. The world is a proud place, full of beauty, but the prophets are scandalized, and rave as if the whole world were a slum. They make much ado about paltry things, lavishing excessive language upon trifling subjects. What if somewhere in ancient Palestine poor people have not been treated properly by the rich? .... Indeed, the sorts of crimes and even the amount of delinquency that fill the prophets of Israel with dismay do not go beyond that which we regard as normal, as typical ingredients of social dynamics. To us a single act of injustice&nbsp;– cheating in business, exploitation of the poor – is slight; to the prophets, a disaster. To us an injustice is injurious to the welfare of the people; to the prophets it is a deathblow to existence; to us an episode; to them, a catastrophe, a threat to the world." {{harvnb|Heschel|2001|pp=3–4}}}}{{efn|"Samuel is thus a work of national self-criticism. It recognizes that Israel would not have survived, either politically or culturally, without the steadying presence of a dynastic royal house. But it makes both that house and its subjects answerable to firm standards of prophetic justice&nbsp;– not those of cult prophets or professional ecstatics, but of morally upright prophetic leaders in the tradition of Moses, Joshua, Deborah, Gideon, and others ..." {{harvnb|Rosenberg|1987|p=[https://books.google.com/books?id=O4hYlvzWui8C&pg=PA141 141]}}}} in which prophets played a crucial and leading role. It ends with the conquest of the Kingdom of Israel by the [[Neo-Assyrian Empire]], followed by the conquest of the Kingdom of Judah by the [[neo-Babylonian Empire]] and the destruction of the [[Solomon's Temple|Temple in Jerusalem]].

===== Former Prophets =====
The Former Prophets are the books Joshua, Judges, Samuel and Kings. They contain 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 [[Kings of Judah|king of Judah]]. Treating Samuel and Kings as single books, they cover:
* Joshua's conquest of the land of Canaan (in the [[Book of Joshua]]),
* the struggle of the people to possess the land (in the [[Book of Judges]]),
* the people's request to God to give them a king so that they can occupy the land in the face of their enemies (in the [[Books of Samuel]])
* the possession of the land under the divinely appointed kings of the [[Davidic line|House of David]], ending in conquest and foreign exile ([[Books of Kings]])

===== Latter Prophets =====
{{Further|Major prophet}}
The Latter Prophets are [[Book of Isaiah|Isaiah]], [[Book of Jeremiah|Jeremiah]], [[Book of Ezekiel|Ezekiel]] and the [[Twelve Minor Prophets]], counted as a single book.
* [[Book of Hosea|Hosea]], ''Hoshea'' (הושע) denounces the worship of gods other than ''Yahweh'' (God), comparing Israel to a woman being unfaithful to her husband.
* [[Book of Joel|Joel]], ''Yo'el'' (יואל) includes a lament and a promise from God.
* [[Book of Amos|Amos]], ''Amos'' (עמוס) speaks of social justice, providing a basis for natural law by applying it to unbelievers and believers alike.
* [[Book of Obadiah|Obadiah]], ''Ovadya'' (עבדיה) addresses the judgment of Edom and restoration of Israel.
* [[Book of Jonah|Jonah]], ''Yona'' (יונה) tells of a reluctant redemption of Ninevah.
* [[Book of Micah|Micah]], ''Mikha'' (מיכה) reproaches unjust leaders, defends the rights of the poor, and looks forward to world peace.
* [[Book of Nahum|Nahum]], ''Nakhum'' (נחום) speaks of the destruction of Nineveh.
* [[Book of Habakkuk|Habakkuk]], ''Havakuk'' (חבקוק) upholds trust in God over Babylon.
* [[Book of Zephaniah|Zephaniah]], ''Tzefanya'' (צפניה) pronounces coming of judgment, survival and triumph of remnant.
* [[Book of Haggai|Haggai]], ''Khagay'' (חגי) rebuild Second Temple.
* [[Book of Zechariah|Zechariah]], ''Zekharya'' (זכריה) God blesses those who repent and are pure.
* [[Book of Malachi|Malachi]], ''Malakhi'' (מלאכי) corrects lax religious and social behaviour.