Acclaimed storyteller and Jewish scholar Ellen Frankel has masterfully tailored 53 Bible stories that will both delight and educate today’s young readers. Using the 1985 JPS translation (NJPS) of the Hebrew Bible as her foundation, Frankel retains much of the Bible’s original wording and simple narrative style as she incorporates her own exceptional storytelling technique, free of personal interpretation or commentary. Included in the volume is an “Author’s Notebook,” in which Frankel shares with rabbis, parents, and educators the challenges she faced in translating and adapting these stories for children, such as how she deals with adult language in the original Bible text and themes inappropriate for most young readers. With his enticing, full-page color illustrations of each Bible story, award-winning artist Avi Katz ignites readers’ imaginations. His brush captures the vivid personalities and many dramatic moments in this extraordinary collection.

Retells thirteen Old Testament stories, including "The Creation, " "Joseph and His Brothers, " "King Solomon's Judgement, " and "Jonah and the Great Fish."

Twenty-four Old Testament stories about such familiar characters as Noah, Joseph, Moses, David and Goliath, Ruth and Naomi, and Daniel.

Seven stories from the Old Testament, such as Noah's Ark and Joseph and his Rainbow Coat, are retold for the very young. Includes "Who's Who in the Bible Stories."

Lead your child into a lifetime love of the Bible with this colorful storybook. With nearly 300 beautiful two-page illustrations to capture even the youngest child's imagination and heart, this vast collection of the Bible's most-loved stories is just right for sharing together or reading alone throughout the day. The Complete Illustrated Children's Bible is the perfect picture and storybook for young ones and an ideal first reader your children will treasure.

Designed to bring the wisdom of centuries to a wide audience, this illustrated Hebrew Bible includes 40 selections from the Torah and 35 from Prophets and Writings.

This adaptation of the JPS translation of the Torah (1962) will appeal to readers who are interested in a historically based picture of social gender roles in the Bible as well as those who have become accustomed to gender-sensitive English in other aspects of their lives. Many contemporary Bible scholars contend that the Bible's original audience understood that the references to God as male simply reflected gendered social roles at the time. However, evidence for this implicit assumption is ambiguous. Accordingly, in preparing this new edition, the editors sought language that was more sensitive to gender nuances, to reflect more accurately the perceptions of the original Bible readers. In places where the ancient audience probably would not have construed gender as pertinent to the text's plain sense, the editors changed words into gender-neutral terms; where gender was probably understood to be at stake, they left the text as originally translated, or even introduced gendered language where none existed before. They made these changes regardless of whether words referred to God, angels, or human beings. For example, the phrase originally translated in the 1962 JPS Torah as "every man as he pleases" has been rendered here "each of us as we please" (Deut. 12:8). Similarly, "man and beast" now reads "human and beast" (Exod. 8:14), since the Hebrew word adam is meant to refer to all human beings, not only to males. Conversely, the phrase "the persons enrolled" has been changed to "the men enrolled" (Num. 26:7), to reflect the fact that only men were counted in census-taking at this time. In most cases, references to God are rendered in gender neutral language. A special case in point: the unpro-nounceable four-letter name for the Divine, the Tetragammaton, is written in unvocalized Hebrew, conveying to the reader that the Name is something totally "other"-- beyond our speech and understanding. Readers can choose to substitute for this unpronounceable Name any of the numerous divine names offered by Jewish tradition, as generations have before our time. In some instances, however, male imagery depicting God is preserved because it reflects ancient society's view of gender roles. David Stein's preface provides an explanation of the methodology used, and a table delineates typical ways that God language is handled, with sample verses. Occasional notes applied to the Bible text explain how gender is treated; longer supplementary notes at the end of the volume comment on special topics related to this edition. In preparing this work, the editors undertook a thorough and comprehensive analysis of the Torah's gender ascriptions. The result is a carefully rendered alternative to the traditional JPS translation. The single most innovative aspect of the gender-sensitive translation offered in The Contemporary Torah is its treatment of the Hebrew word 'ish as a term of affiliation more than of gender. Scholars seeking a fuller explanation of that treatment are invited to read David E.S. Stein's articles in the Journal of Hebrew Scriptures (2008) and in Hebrew Studies (2008).