דבורה הנביאה, "עד שקמתי דבורה, שקמתי אם בישראל", ציור של גוסטב דורה
**דמות מקראית** היא אדם, בעל חיים או ישות אחרת המופיעה במקרא. על פי המסורת היהודית רוב הדמויות המקראיות התקיימו באופן ממשי, וחלקן הן אלגוריות.

נכון ל-2017, במחקר נמצאו עדויות היסטוריות לקיומן של כחמישים דמויות מקראיות, שרובן הם מלכים מאוחרים של ישראל ויהודה ושל ממלכות זרות כגון מואב ואשור, אולם רוב הדמויות המרכזיות בספרי התנ"ך נחשבות על ידי היסטוריונים, ארכאולוגים וחוקרי מקרא כדמויות מיתולוגיות.

ממצאים מחקריים
--------------

 ערך מורחב – **ארכאולוגיה מקראית**  

במחקר האקדמי של המקרא, דמויות מקראיות רבות נתפסות כדמויות מיתולוגיות. כך למשל שלושת האבות ואדם וחוה נחשבים על ידי מרבית החוקרים לדמויות ארכיטיפיות שאינן אנשים היסטוריים. ישנן דמויות דוגמת שלמה המלך או אבשלום, שקשה לקבוע האם מקורן בדמות היסטורית, אולם מכיוון שתפיסה מקובלת היא שטקסטים רבים אודותם נכתבו מאות שנים לאחר תקופתם, חוקרים רבים יוצאים מנקודת הנחה שפרטים רבים בביוגרפיה המקראית הם אגדתיים, במקרים מסוימים, כמו עם גיבורי מגילת אסתר, אף נחשב סיפורם הכולל לאגדה על ידי חוקרים רבים. קיימות מספר הצעות לזיהוי אישים המוזכרים בכתבים ממצרים העתיקה עם דמויות מקראיות מתקופה זו, כמו הפרעונים המוזכרים בספרי בראשית ושמות, אולם אף זיהוי לא זכה לקונצנזוס מדעי, וההערכות מורכבות בדרך כלל מכיוון שגם זיהויה של הדמות לא מבטיח את נכונותם של הפרטים שכתובים אודותיה במקרא.

בספרי המקרא המספרים על תקופות מאוחרות יותר יש חפיפה מסוימת בין שמות המלכים המוזכרים במקרא למלכי אשור. כמו כן, במצבת מישע המואבית וכתובת תל דן הארמית מוזכרים מספר אישים ואירועים מקראיים.

נביאים במקרא
------------

רבות מהדמויות הראשיות במקרא הם נביאים. במשך תקופה של מאות שנים התנ"ך מתאר שרשרת של נביאים ובני נביאים שמשתלבים בהנהגה של ישראל באופן כלשהו. משה נחשב לגדול נביאי ישראל, שכמותו לא קם עוד, ובנוסף היה מייסד עם, מחוקק ומנהיג פוליטי. מבין שאר הנביאים, ישנם מכתירי מלכים כמו שמואל, ישנם שופטים כמו דבורה, יש שיועצים למלכים כמו חולדה הנביאה, יש המוכיחים בשער כמו אליהו, אלישע ועמוס, ויש החוזים את החורבן כמו ישעיהו וירמיהו. הנביאים האחרונים היו חגי, זכריה ומלאכי. יש המחלקים בין הנביאים המוזכרים במקרא רק בדרך הפרוזה לבין נביאים אשר נבואותיהם מובעים ככתב נבואי. אותם הם מכנים בשם הנבואה הקלאסית בישראל[דרוש מקור].

נשים במקרא
----------

 ערך מורחב – **מעמד האישה ביהדות**  

בתקופת המקרא מיעטו הנשים להחזיק בתפקידים משמעותיים במרחב הציבורי. על הנשים המעטות המוזכרות במקרא נמנות ארבע האמהות (שרה, רבקה, רחל ולאה), שתי השפחות בלהה וזלפה, בנות לוט, אשת פוטיפר, בנות צלפחד, יוכבד אם משה, מרים הנביאה, דבורה הנביאה, יעל אשת חבר הקיני, חולדה הנביאה, עתליה המלכה, איזבל המלכה, רות המואבייה, אביגיל אשת דוד המלך, מיכל ומרב בנות המלך שאול ואסתר המלכה. מתוך רשימה זו, חולדה הנביאה ניבאה לבכירי העם, אך היחידות שמסופר כי שימשו בתפקידים ציבוריים משמעותיים הן עתליה - המתוארת בתנ"ך כ"מרשעת" שתפסה את השלטון ביהודה בכוח, תוך הרג משפחת המלוכה - ודבורה הנביאה, ששימשה כשופטת - והתנ"ך אינו מרחיב עליה בפרטים. אישה חשובה נוספת המוזכרת במקרא היא מלכת שבא, שביקרה את המלך שלמה בשביל להתרשם מחכמתו, ונתנה לו ממון רב.

מאפיין מינני בולט במיוחד במקרא הוא השמטת הנשים מרשימות ייחוס משפחתיות ('בתי אב'). במקרים שבהם הן מוזכרות, אזכורן צדדי ואסימטרי. במקרים רבים משמיט התנ"ך את שמות הנשים המוזכרות בסיפוריו, כמו אשתו ובנותיו של לוט, אם סיסרא, בת יפתח, אשת מנוח, האישה החכמה מתקוע, האישה החכמה מאבל בית מעכה, אשת ירבעם, ואשת איוב. אמנם התנ"ך משמיט לעיתים גם את שמות הגברים המוזכרים בסיפוריו (כמו במקרה של רחב והמרגלים ו"פלוני אלמוני" שסירב לגאול את רות המואבייה), אך לדברי אוריאל סימון הנשים חסרות השם בסיפורי המקרא מרובות לאין ערוך מהגברים חסרי השם. חוקרת המקרא האמריקאית קרלה בומבך מציינת שיש שהציעו שהאנונימיות של דמויות מקראיות משמשת לסיוע לקורא להזדהות עימן, או להפך, למניעת הזדהות ותהילה מוגזמת, להדגשת תפקידן המשפחתי או המקצועי, ולמיקוד תשומת הלב בדמויות בעלות השם. לדבריה יש לבחון כל מקרה לגופו.

דמויות המקרא במקורות המאוחרים
-----------------------------

 ערך מורחב – **תנ"ך#אופן הצגת סיפורי התנ"ך**  

### בעת העתיקה וימי הביניים

#### מדרשי חז"ל

חז"ל והדרשנים שבאו בעקבותיהם, מצאו בסיפורי התנ"ך כר נרחב להעברת מסריהם התאולוגיים או המוסריים, ביצירתם האגדית. מסרים אלו כללו את ביסוס תדמיתם של דמויות מקראיות מסוימות כדמויות מופת, ולפיכך במקום בו המקרא עלול להתפרש כמעיד על ליקוי חמור בהתנהגותם, נטו הדרשנים, שהניחו שפירוש זה אינו אפשרי, לפרשו באופן אחר. אמנם במקרים אחרים פירשו הדרשנים את המקרא דווקא באופן שיש בו גנאי לדמות המופת, מתוך הנחה שאף היא אינה חפה מטעויות וממגבלות אנושיות. בהתייחסם לדמויות מקראיות שנתפסו בעיניהם כשליליות, נהגו הדרשנים להכפישה כדי לחדד את רשעותה, לעיתים על סמך 'עוגן' לשוני קלוש. כפי הנראה מטרת הדרשנים לא הייתה הצגת פרשנות מציאותית לטקסט, אלא חידוד רעיונותיהם ומסריהם באמצעות פרשנות מרחיבה שלו.

על פי משה דוד הר: "חכמים לא היו מעוניינים כלל ועיקר בדמויות ההיסטוריות הריאליות שבמקרא, אלא בלקח שאישיות מפורסמת עשויה או עלולה ללמד את בני הדורות הבאים... לא דוד ושאול, אף לא לאה ודינה ההיסטוריים הם שעמדו במרכז עניינם של החכמים, הללו כבר מתו – "מאי דהוה – הוה" (מה שהיה - היה) – ... הרבה יותר חשוב היה לחכמים לתאר את דמויותיהם בצורה שיהא בה כדי לאלף, ואין זה מעלה או מוריד מי ומה באמת היו.".

#### קדמוניות היהודים

יוסף בן מתתיהו, בספרו קדמוניות היהודים, שאף להציג את אבותיו הקדומים ואת מורשתו התרבותית באור חיובי ככל הניתן, ולשם כך הציג טקסט תנ"כי "נקי וזך" ברוח אפולוגטית, זאת לעיתים גם על חשבון דיוק בפרטים כפי שהם מוצגים בתנ"ך. כך למשל בתארו את סיפור ירידת אברם ושרי למצרים, שם מוצג אברם כאיש אמת, שרק "העמיד פנים כאילו הוא אחיה" של שרי, לעומת התיאור התנ"כי, ממנו משתמע שאברם שיקר למלך מצרים וטען בפניו כי שרי אחותו. בן מתתיהו גם שילב בסיפרו פרשנות מרחיבה של התנ"ך, לפיה אברם מוצג כאיש משכיל, המלמד את המצרים את תורת החשבון ושאר חכמות, וכן כבעל יושר אינטלקטואלי, שמחמתו יצא נגד התרבות האלילית שהכיר, ומכוחו מוכן לקבל כל רעיון, אם יוכח כנכון. אברהם מוכרז על ידו כראשון המונותיאיסטים, "שהעז להכריז שקיים אל אחד יוצר כל" – איש אמיץ ובעל חשיבה עמוקה (פרט אחרון זה מוזכר רבות גם בתלמודים ובמדרשים).

יוספוס ביקש להציג בפני הקורא הזר חיבור מתוקן, הכתוב ברוח המקום והזמן, ולכן שיווה לו אופי הלניסטי-רומי מבוהק, הכולל תיאור פסיכולוגי של הנפשות הפועלות (רגשותיהן, מחשבותיהן וכו'), או ציטוט נאומים חוצבי להבות מפי גיבורים, על פי מיטב הרטוריקה הרומית. דבר זה בא לידי ביטוי, למשל, במילים ששם בפי יהודה בעמדו לפני יוסף, או בספרו מלחמת היהודים, שם ציטט כביכול את נאומו של אלעזר בן יאיר על המצדה. כמו כן, לפי אברהם שליט, יוספוס "התאכזר ממש לצורה העברית של שמות המקרא, ושיווה להם צורה יוונית במידת האפשר והבלתי אפשר, והכניסם במיטת סדום של הנטייה היוונית בלי יוצא מן הכלל".

### בעת החדשה

#### בספרות העברית המודרנית

במאה ה-19, הן תנועת ההשכלה היהודית והן כותבי דור התחייה התמקדו בתנ"ך. בד בבד נזנחו הספרות הרבנית והפרשנות המסורתית, על עיקריה הדתיים, והיחס החופשי של הכותבים לטקסט שיקף את תהליכי החילון. יוצרים עבריים בולטים רבים עסקו במקרא: ביניהם היו יל"ג שאול טשרניחובסקי, כך למשל בשירו "בעין-דור", רחל המשוררת, שהזדהתה ביצירתה עם רחל אימנו ועם מיכל בת שאול.

היחס הנאות לתנ"ך היה פרט אחד מני כמה בפולמוס החריף בין אחד העם לברדיצ'בסקי, שניים מהבולטים באינטלקטואלים החילונים במזרח אירופה: אחד ההבדלים הבולטים היה העדפתו של אחד העם לנביאים האחרונים, שבערכי המוסר שלהם ראה את התגלמותה של הרוח הלאומית, לעומת חיבתו של ברדיצ'בסקי לספרי יהושע עד מלכים, שייצגו עבורו תקופה של עצמאות פוליטית, לוחמנות וחיוניות. אחד העם ייחס חשיבות מכרעת לדמותו של משה, אותו ראה לא רק כמנהיג שאין כדוגמתו אלא גם כאישיות למופת.

בישראל שלאחר 1948, ראש הממשלה הראשון דוד בן-גוריון ראה[דרושה הבהרה] את יהושע בן נון כדמות המקראית החשובה ביותר, הוא ראה בו "המצביא הראשון בישראל" וסבר שעלה אף על משה[דרוש מקור]. הוא עודד את העיסוק בו בחינוך הציבורי ובקרב אנשי הרוח, והפכו לסמל מרכזי כחלק מהמאמץ לגבש זהות לאומית על בסיס הזיקה למקרא.

#### פרשנות אורתודוקסית מודרנית

 ערך מורחב – **תנ"ך בגובה העיניים**  

תהליך "מהפכת התנ"ך" שהתרחש בבתי המדרש של הציונות הדתית הביא למחלוקות בנוגע להתייחסות אל דמויות המקרא. "רדיפת הפשט" של השיטה, אשר כללה גם פחות קבלת פרשנות חז"ל כפשט, גררה גם לעיתים התייחסות אל אישי המקרא כאל אנשים רגילים, אשר להם יצרים וחטאים, גם אם אישיותם גדולה ביותר.

שיטה זו ספגה ביקורת בעיקר מרבני החרדים לאומיים. לטענת המתנגדים לשיטה ההסתכלות על התנ"ך צריכה להיות בחרדת קודש וללא התייחסות הביקורתית, שאינה שייכת לענייני קודש. כן נמתחת ביקורת על ההתנתקות מחז"ל, אשר לפיהם צריכים להנחות את הלומד גם ביחסו לפשט. בפרט קמה סערה סביב היחס לאישי המקרא, כאשר המתנגדים כינו את גישת בעלי השיטה החדשה "תנ"ך בגובה העיניים", ויצאו לפולמוס נרחב בנושא. מנושאי הדגל של המתנגדים ניתן למנות את הרבנים אביגדר נבנצל, צבי ישראל טאו, שלמה אבינר, צבי קוסטינר, משה בלייכר, רבני ישיבת מרכז הרב ורבנים נוספים, בעיקר מזרם "הר המור", המכונה גם ישיבות הקו.

לעומתם, רוב בעלי הגישה סוברים כי אין מדובר בהמעטת דמותם של אישי המקרא, אלא בהערכת דמותם הגדולה מתוך הבנה שהם התפתחו אליה דרך הניסיונות שיש לכל אדם בארץ.

אילן יוחסין של דמויות מקראיות
-----------------------------

כמרבית הרשומות והספרים של העת העתיקה, עוסק חלק גדול מהמקרא בפירוט שושלת היחס של עם ישראל ושל הדמויות הקשורות לו. רבים מדמויות אלו מהוות עניין רב במסורת היהודית וזכו לעניין רב בכתביה לאורך הדורות.

תרשים זה מכיל כמה מן הדמויות המקראיות העיקריות הנכללות באילן היוחסין מתקופת תרח ועד שלמה המלך, ללא קשרים משפחתיים הידועים רק דרך המדרש.

| אילן יוחסין מתקופת תרח ועד שלמה המלך |
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| --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | 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--- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- |
| 

|  |  |  |  |  |  |  |  |  |
| --- | --- | --- | --- | --- | --- | --- | --- | --- |
|  |  |  |  |  |  |  |  | נחור |
|
|  |  |  |  |  |  |  |  |  |   |   |
|
|  |  |  |  |  |  |  |  | תרח |
|
|  |  |  |  |  |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
| הגר |   | אברהם |   | שרה |   | הרן |  |  |  |  |   |   |
|   |   |   |   |
|  |  |  |   |   |  |  |  |   |   |  |  |  |   |   |   |   |   |   |   |   |  |  |  |   |   |   |
|   |   |   |   |   |   |
|  |  |  |   |   |  |  |  |   |   |  |  | לוט |   | מילכה |   | נחור |
|   |   |
|  |  |  |   |   |  |  |  |   |   |  |  |  |  |  |  |  |  |  |   |   |
|
|  |  |  |   |   |  |  |  |   |   |  |  |  |  |  |  |  |  | בתואל |
|
|  |  |  |   |   |  |  |  |   |   |  |  |  |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |
|  |  | ישמעאל |  | יצחק |   | רבקה |  |  |  |  |  |  | לבן הארמי |
|   |   |
|  |  |  |   |   |  |  |  |   |   |   |   |   |   |   |   |  |  |  |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|  |  | בשמת |   | עשו |   | יעקב |   | לאה |   |   |   |   |   |   |   |   |   | רחל |   | בלהה |   | זלפה |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|  |  |  |  |  |  |  |   |   |   |   |   |   |   |   |   |   |   |   |   |   |  |  |  |  |  |  |  |   |   |  |  |  |   |   |  |  |  |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |
|  |  |  |  |  |  | לוי |  | תמר |   | יהודה |   |   | ראובן |  |  |  |  |   |   |  |  |  |   |   | דן |   |   | גד |
|   |   |   |   |   |
|  |   |   |   |   |   |   |   |   |   |   |   |   |  |   |   |   |   |   |   |   |   |  |   |   |  |  |  |  |  |  |  |   |   |  |  |  |   |   |  |  |  |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|  |   |   | גרשון |  | קהת |   |   | זרח |   | פרץ |   |   | שמעון |  |  |  |  |   |   |  |  |  |   |   | נפתלי |   |   | אשר |
|   |   |   |
|  |   |   |  |  |  |  |  |   |   |  |   |   |  |  |  |  |  |   |   |  |   |   |  |  |  |  |  |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |
|  |   |   |  |  |  |  |  |   |   | מררי |  |  |  | חצרון |   |   | יששכר |  | יוסף |   | אסנת |  | בנימין |  |
|   |   |   |
|  |   |   |  |  |  |  |  |   |   |  |  |  |  |  |  |  |   |   |  |   |   |  |  |  |  |  |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |
|  |   |   |  |  |  |  |  |   |   |  |  |  |  |  |  | רם |   |   | זבולון |  | מנשה |  | אפרים |
|   |
|   |   |   |  |  |  |  |  |   |   |  |  |  |  |  |  |  |   |   |  |   |   |
|
| יוכבד |   |   |   | עמרם |  |  |  |  |  | עמינדב |   |   | דינה |
|   |   |   |   |   |
|  |   |   |   |   |   |   |   |   |   |   |   |   |  |  |  |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
| מרים |   | משה |   | אהרן |   | אלישבע |   | נחשון |
|   |   |
|  |  |  |   |   |   |   |   |   |   |   |  |  |  |   |   |  |  |  |  |  |   |   |
|   |   |   |   |   |   |
|  |  | גרשום |   | אליעזר |  |  |   |   | נדב |   | שלמון |
|   |
|  |  |  |  |  |  |  |  |  |  |  |   |   |  |  |  |  |  |   |   |
|
|  |  |  |  | אביאל |  |  |  |  |   |   | אביהוא |   | בעז |   | רות |
|   |   |   |
|  |  |  |  |  |   |   |  |  | איתמר |   |   |  |  |  |  |  |  |  |   |   |  |
|   |
|  |  |  |  | קיש |  |  |  |  |   |   | אלעזר |  |  |  | עובד |
|   |
|  |  |  |  |  |   |   |  |  |  |  |  |  |  |   |   |  |  |  |  |  |   |   |
|
|  |  |  |  | שאול |  |  |  |  |  | פינחס |  |  |  | ישי |
|
|  |   |   |   |   |   |   |   |   |   |   |   |   |  |  |  |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
| איש בושת |   | יהונתן |   | מיכל |   | דוד |   | בת שבע |   | חגית |   | מעכה |  |  |  | צרויה |
|   |   |   |   |   |   |   |
|  |  |  |  |  |  |  |  |  |  |  |  |  |  |  |   |   |  |  |  |   |   |  |  |  |   |   |  |  |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |
|  |  |  |  |  |  |  |  |  |  |  |  |  |  | שלמה |   | אדוניה |   | אבשלום |   | יואב |   | אבישי |   | עשהאל |
|

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אפיון ספרותי
------------

חלק מספרי המקרא הם בעלי אופי של סיפורת או שירה וניתן לאפיין בהם את הדמויות באופן המקובל ביצירות כאלה.

בניגוד לספרי קודש של דתות אחרות, במקרא אין דמויות של קדושים או חצאי אלים. הדמויות הראשיות מתוארות כבני אנוש עם מעלות וחסרונות, ואינן מוגנות מטעות או מחטא. בעניין זה המקרא עומד בניגוד לברית החדשה, שמציגה את כל מעשיו של ישו כנשגבים, ולקוראן שבו מוחמד מוגן מטעות ומחטא, ודומה יותר לסיפורי המיתולוגיה היוונית, שגיבוריה ואליה תוארו לעיתים קרובות כבעלי חסרונות ותכונות אנושיות שליליות.

על פי הפרשנות המסורתית ביהדות, מקובל שישנו אל אחד בלבד והוא אלוהים המופיע במספר התגלויות ושמות שונים (שדי, ה', ה' אלוהים ועוד). ולצד אלה מוזכרים מלאכים שהם דמויות משניות ונדירות, שטיבן המדויק לא מוסבר. בחקר המקרא, לעומת זאת, ישנן פרשנויות המתייחסות לדמויות אלים נוספות, למשל, התייחסויות קדומות לאלים המוכרים מהמיתולוגיות של המזרח הקדום שעדיין נותרו להם שאריות בטקסט, ופרשנויות לפיהן דמות האל בתנ"ך היא מיזוג של דמויות אלים שונות - ה' ואל.

ראו גם
------

| עיינו גם בפורטל: |
| --- |
|  | **פורטל תנ"ך** |

* סיפורי המקרא
* שמות חיצוניים לדמויות אנונימיות במקרא
* רשימת האישים בתנ"ך שיש עליהם ערך בוויקיפדיה

לקריאה נוספת
------------

* אביגדור שנאן, **מקרא אחד ותרגומים הרבה**, תל אביב:הילל בן חיים-הקיבוץ המאוחד, 2011. בתוך הפרק השני, הרחבת דבריה של דמות מקראית והכנסת דברים לפיה של דמות מקראית. עמ' 49–98.

קישורים חיצוניים
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ויקישיתוף מדיה וקבצים בנושא **דמות מקראית** בוויקישיתוף
* שולמית הראבן, "שונא הניסים" בפרויקט בן-יהודה
* רוביק רוזנטל‏, 20 הערות על השמות הפרטיים בתנ"ך, והשטויות של ChatGPT, באתר "הזירה הלשונית", 5 במאי 2023

הערות שוליים
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1. ↑  כך לדוגמה, העשיר במשל כבשת הרש לא התקיים במציאות, ובתלמוד הובאה דעה שאיוב אינו דמות היסטורית "אלא משל היה" (מסכת בבא בתרא, דף ט"ו, עמוד א')
2. ↑  Purdue researcher verifies the existence of 53 people mentioned in the Hebrew Bible, בעקבות מחקר שנערך באוניברסיטת פורדו, אינדיאנה, ארצות הברית
3. ↑  רשימת הדמויות מופיעה בסוף מאמר זה
4. ↑  Leading archeologist says old testament stories are fiction באתר האינדפנדנט הבריטי
5. ↑  William G. Dever, *What Did the Biblical Writers Know and When Did They Know It? What Archaeology Can Tell Us about the Reality of Ancient Israel*, Grand Rapids, MI: Eerdmans, 2001, p. 98
6. ↑  Eerdmans Commentary on the Bible
7. ↑  Deuteronomy: Issues and Interpretation (עמ' 5)
8. ↑  The Formation of the Hebrew Bible: A New Reconstruction (עמ' 206-204)
9. ↑  אריק בץ, מגזין דיסקאברי, Was King Solomon's Temple a Real Place
10. ↑  Adele Berlin, The Book of Esther and Ancient Storytelling
11. ↑  וילך מנוח אחרי אשתו - מקום האישה בחברה המקראית, באתר דעת
12. ↑  
Karla G. Bohmbach, "Names and Naming in the Biblical World", in: Carol Meyers et al eds. Women in Scripture, Boston - (New York 2000, p. 38)
13. ↑  מ"ד הר, 'תפיסת ההיסטוריה אצל חז"ל', **דברי הקונגרס העולמי השישי למדעי היהדות**, כרך ב', ירושלים תשל"ז, עמ' 141 ו-138
14. ↑  פרופ' אברהם שליט, ההקדמה למהדורה העברית עמ' L, LXI ו-LXIII
15. ↑  פרופ' אברהם שליט, ההקדמה למהדורה העברית, עמ' L, LXI, ו-LXIII
16. ↑  ראו למשל: ד"ר רחל עופר, נשים מקראיות בספרות העברית החדשה כמקרה בוחן, בעיקר עמ' 8
17. 1 2  Alan T. Levenson, The Making of the Modern Jewish Bible: How Scholars in Germany, Israel, and America Transformed an Ancient Text, Rowman & Littlefield Publishers, 2011. עמ' 103-122.
18. ↑  דוד בן-גוריון על צבא ומלחמה במקרא ובישראל
19. ↑  על יהושע בנוסף: Rachel Havrelock, The Joshua Generation: Israeli Occupation and the Bible. הוצאת אוניברסיטת פרינסטון, 2022. עמ' 17–18 (וכל הספר).
20. ↑  פרופ' רוחמה וייס, המיתולוגיה היהודית: האלים שהתפלחו לתנ"ך, באתר ynet, 12 באוגוסט 2016
21. ↑  יגאל בן נון, הרפורמה של ה' אחד, התייחסות לכך ב-59:46

| אילן יוחסין של דמויות ספר בראשית |
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--- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- | --- 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|   | שלח |   |   |   |   | עוץ |   |   |   | להבים |   |   | סבתה |   |   |   |   |   |   | יבוסי |   |   |   |   |   | אשכנז |   |   | אלישה |
|   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   | חול |   |   |   | נפתחים |   |   | סבתכא |   |   |   |   |   |   | אמורי |   |   |   |   |   | ריפת |   |   | תרשיש |
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|   | עבר |   |   |   |   | גתר |   |   |   | פתרוסים |   |   | נמרוד |   |   |   |   |   |   | גרגשי |   |   |   |   |   | תוגרמה |   |   | כתים |
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|   |   |   |   |   |   |   |   |   |   |   | מש |   |   |   | כסלוחים |   |   | רעמה |   |   |   |   |   |   | חיווי |   |   |   |   |   |   |   |   |   | דודנים |
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| פלג | יקטן |   |   |   |   |   |   |   | כפתורים |   |   |   |   |   |   |   |   |   |   |   | ערקי |
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|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   | שבא |   |   |   |   | סיני |
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| רעו |   |   |   | אלמודד |   |   | עובל |   |   |   |   |   |   |   | דדן |   |   |   |   | ארוודי |
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|   |   |   |   |   |   |   | שלף |   |   | אבימאל |   |   |   |   |   |   |   |   |   |   |   |   |   | צמרי |
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| שרוג |   |   |   | חצרמות |   |   | שבא |   |   |   |   |   |   |   |   |   |   |   |   |   | חמתי |
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|   |   |   |   |   |   |   | ירח |   |   | אופיר |
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| נחור |   |   |   | הדורם |   |   | חוילה |
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|   |   |   |   |   |   |   | אוזל |   |   | יובב |
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| תרח |   |   |   | דקלה |
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|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
| הגר |   | קטורה |   |   |   |   | אברהם |   | שרה |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   | הרן |
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|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
| ישמעאל |   |   |   | זמרן |   |   | מדן |   |   |   |   |   |   |   |   |   |   |   |   | ראומה |   | נחור |   |   |   | מלכה |   |   | יסכה |
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|   |   |   |   |   |   |   | ישבק |   |   | שוח |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   | לוט |
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|   |   | נביות |   |   | מדין |   |   | יקשן |   |   |   |   |   |   |   |   |   |   |   |   | טבח |   |   | עוץ |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |
|   |   | קדר |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   | גחם |   |   | בוז |   |   |   |   | בת בכירה |   |   | בת צעירה |
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|   |   | אדבאל |   |   |   | עיפה |   |   | שבא |   |   |   |   |   |   |   |   |   |   |   | תחש |   |   | קמואל |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |
|   |   | מבשם |   |   |   | עפר |   |   | דדן |   |   |   |   |   |   |   |   |   |   |   | מעכה |   |   | כשד |   |   |   |   | מואב |   | בן־עמי |
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|   |   | משמע |   |   |   | חנוך |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   | חזו |   |   |
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|   |   | דומה |   |   |   | אבידע |   |   |   | אשורים |   |   |   |   |   |   |   |   |   |   |   |   |   |   | פלדש |   |   |
|   |   |   |   |
|   |   | משא |   |   |   | אלדעה |   |   |   | לטושים |   |   |   |   |   |   |   |   |   |   |   |   |   |   | ידלף |   |   |
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|   |   | חדד |   |   |   |   |   |   |   |   | לאומים |   |   |   |   |   |   |   |   |   |   |   |   |   |   | בתואל |   |   |
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|   |   | תימא |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |
|   |   | יטור |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |
|   |   | נפיש |   |   |   |   |   |   |   |   |   | יצחק |   |   |   |   |   | רבקה |   |   |   |   | לבן |
|   |   |   |   |   |   |   |
|   |   | קדמה |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   | בשמת |   | עשו |   | עדה |   | אהליבמה |   | יעקב |   |   |   |   | לאה |   |   | זלפה |   |   | רחל |   |   | בלהה |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
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| רעואל |   |   |   |   | אליפז |   |   |   |   | יעוש |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
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|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   | יעלם |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |
|   |   |   | נחת | עמלק |   |   | תימן |   |   | קרח |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |
|   |   |   | זרח |   |   |   |   |   | אומר |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   | שמה |   |   |   |   |   | צפו |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |
|   |   |   | מיזה |   |   |   |   |   | געתם |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   | קנז |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
| ראובן |   |   | שמעון |   |   | לוי |   | דינה |   |   | גד |   | אשר |   | יוסף |   | אסנת |   |   | דן |   | נפתלי |
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|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |
|   |   | חנוך |   |   | ימואל |   |   | גרשון |   |   |   |   |   |   |   | צפיון |   |   | ימנה |   | מנשה | אפרים |   |   | חשים |   | יחצאל |   |   |
|   |   |   |   |   |   |
|   |   | פלוא |   |   | ימין |   |   | קהת |   |   |   |   |   |   |   | חגי |   |   | ישוה |   |   |   |   |   |   |   |   |   |   |   |   |   |   | גוני |   |   |
|   |   |   |   |   |   |
|   |   | חצרון |   |   | אוהד |   |   | מררי |   |   |   |   |   |   |   | שוני |   |   | ישוי |   | מכיר |   |   |   |   |   |   |   |   |   | יצר |   |   |
|   |   |   |   |   |   |
|   |   | כרמי |   |   | יכין |   |   |   |   |   |   |   |   |   |   |   | אצבון |   |   | שרח |  |   |   |   |   |   | בנימין |   |   |   | שלם |   |   |  |
|   |   |   |   |   |
|   |   |   |   |   |   |   | צחר |   |   |   |   |   |   |   |   |   |   |   | ערי |   |   | בריעה |   |   |   |   |   |   |   |   |   |   |
|   |   |   |
|   |   |   |   |   |   |   | שאול |   |   |   |   |   |   |   |   |   |   |   | ארודי |   |   |   |   |   |   |   |   |   |   |   |   |   | בלע |
|   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   | שוע |   |   |   |   |   |   | אראלי |   |   |   | חבר |   |   |   |   |   |   |   | בכר |
|   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   | מלכיאל |   |   |   |   |   |   |   | אשבל |
|   |   |
|   |   | יששכר |   | זבולון |   | בת שוע |   | יהודה |   | תמר |   |   |   |   |   |   |   |   |   |   |   | גרא |
|   |   |   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   | נעמן |
|   |
|   |   |   |   | תולע |   |   | סרד |   |   |   |   |   | ער |   |   | זרח |   |   |   |   |   |   |   |   |   |   |   | אחי |
|   |   |   |   |   |
|   |   |   |   | פוה |   |   | אלון |   |   |   |   |   | אונן |   |   | פרץ |   |   |   |   |   |   |   |   |   |   |   | ראש |
|   |   |   |   |   |
|   |   |   |   | ישוב |   |   | יחלאל |   |   |   |   |   | שלה |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   | מפים |
|   |   |   |   |
|   |   |   |   | שמרון |   |   |   |   |   |   |   |   |   |   |   |   |   |   | חצרון |   |   |   |   |   |   |   |   |   |   | חפים |
|   |   |   |
|   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   |   | חמול |   |   |   |   |   |   |   |   |   |   | ארד |
|   |   |

**הערות:**1. קו מקווקו מבטא קו רצוף, הממשיך אל מעבר למשבצת שהוא חוצה.
2. למידע על קשרי משפחה נוספים שמקורם אינו בספר בראשית, ראו שמות חיצוניים לדמויות אנונימיות במקרא.

1. ↑  מקורות מאוחרים טוענים שהיא אשת נח ואם ילדיו
2. ↑  יש המזהים את יסכה בת הרן עם שרה, אשת אברהם.
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| בקרת זהויות עריכת הנתון בוויקינתונים | 
* NKC: ph118857

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