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Статті в журналах з теми "Anciens (judaïsme)"
Bélanger, Steeve. "Judéens et chrétiens : « rupture », « séparation », « distanciation » ?" Dossier 70, no. 3 (August 31, 2015): 425–48. http://dx.doi.org/10.7202/1032784ar.
Повний текст джерелаPiovanelli, Pierluigi. "La réécriture des traditions mémoriales des originesdans le judaïsme et le christianisme anciens." École pratique des hautes études. Section des sciences religieuses, no. 121 (December 20, 2014): 205–8. http://dx.doi.org/10.4000/asr.1252.
Повний текст джерелаBastit-Kalinowska, Agnès, and José Costa. "L’interprétation d’Isaïe 6,3 et son usage liturgique dans le judaïsme et le christianisme anciens." Revue d'Histoire Ecclésiastique 105, no. 3-4 (December 2010): 577–631. http://dx.doi.org/10.1484/j.rhe.3.241.
Повний текст джерелаAnthonioz, Stéphanie. "Pierluigi Piovanelli, Apocryphités : études sur les textes et les traditions scripturaires du judaïsme et du christianisme anciens (Judaïsme ancien et origines du christianisme 7), Turnhout, Brepols, 2016, 568 p." Semitica et Classica 10 (January 2017): 260–63. http://dx.doi.org/10.1484/j.sec.5.114963.
Повний текст джерелаLegros, Dominique. "Traduire la religiosité amérindienne1." Thème 15, no. 2 (March 18, 2008): 133–61. http://dx.doi.org/10.7202/017776ar.
Повний текст джерелаBerthelot, Katell. "Judaïsme ancien." Recherches de Science Religieuse 95, no. 4 (2007): 595. http://dx.doi.org/10.3917/rsr.074.0595.
Повний текст джерелаPaul, André. "Bulletin du judaïsme ancien." Recherches de Science Religieuse 109, no. 1 (2021): 137. http://dx.doi.org/10.3917/rsr.211.0137.
Повний текст джерелаPaul, André. "Bulletin du judaïsme ancien." Recherches de Science Religieuse 91, no. 1 (2003): 87. http://dx.doi.org/10.3917/rsr.031.0087.
Повний текст джерелаPaul, André. "Bulletin de Judaïsme ancien." Recherches de Science Religieuse 100, no. 1 (2012): 105. http://dx.doi.org/10.3917/rsr.115.0105.
Повний текст джерелаHollerich, Michael. "Judaïsme et christianisme dans les commentaires patristiques des Psaumes. Edited by Marie-Anne Vannier . (Christianismes anciens, 3.) Pp. 209 incl. 1 table. Oxford–Berne: Peter Lang, 2015. £45 (paper). 978 3 0343 1675 0." Journal of Ecclesiastical History 68, no. 2 (March 8, 2017): 383–84. http://dx.doi.org/10.1017/s0022046916002670.
Повний текст джерелаДисертації з теми "Anciens (judaïsme)"
Abergel, Jacques. "Léo Strauss et l’essence du politique." Electronic Thesis or Diss., Paris Est, 2009. http://www.theses.fr/2009PEST0031.
Повний текст джерелаLeo Strauss was born in Germany in 1899 and died in the USA in 1973. He devoted his whole life to the study of political philosophy.Exceptional destiny for this man born in Hess, in a traditional Jewish family that studied in a gymnasium, and supports later his PhD thesis on Jacobi.He emigrated first to England, then to the USA, where he taught until his death. Strongly influenced by his initial environment, he was initially an ardent young Zionist.The major part of his work devoted to political philosophy, confronted the philosophical thought Greco-roman, its continuity through the philosophical thought of the Jewish-medieval period and the enlightenment. Refuting the historicism and the relativism, he was a severe critic of all the ideologies, which replaced political philosophy.Leo Strauss sought to replace the politics in a humanist approach. He also examined the possibilities of a tie, or a dialog between biblical prophecy and political philosophy, in spite of the apparently irreducible tension between these two concepts. That is an original step consisted of the rehabilitation of political philosophy while running to concepts more human and closer to the natural right. The goal of this thesis is to explore the various sources of reflections, criticisms and the proposals, which allowed Leo Strauss to pose his thoughts
Amsellem, Roxane. "La couronne dans les sources iconographiques et textuelles juives et chrétiennes : significations d’un symbole tardo-antique." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100049.
Повний текст джерелаThe motif of the crown, strongly present in the Jewish and Christian iconographic corpus, was mainly perceived as a pagan contamination of the said repertoires. By the same token, its symbolic interpretation is considered secondary and its use essentially decorative. By the constitution of a selective double corpus, one iconographic and the other textual, we demonstrate that this motif knows a deep symbolic meaning specific to both religions. My work makes it possible, on the one hand, to better understand the iconographic and religious evolutions so characteristic of late antiquity, and, on the other hand, to identify the interactions between the Jewish and Christian religious groups of the Greco-Roman world.Indeed, taking into account and confronting all Jewish and Christian late antique textual and iconographic sources initially showed that the theme of the crown is omnipresent. This omnipresence is explained insofar as the symbolic meanings which it conveys are fundamental and multiple. Attribute of power (that of the king that of the priest), attribute and divine seal, attribute Christic, angelic and celestial, the crown is at the heart of the Jewish and Christian thought of retribution.This powerful symbolism is rooted in the Bible. It is from the biblical passages, however few in number, mentioning the crown, that the subsequent exegeses have been constantly developed; With an increasing emphasis on the heavenly dimension of the meaning of this motif, to the detriment of its terrestrial connotations historically related to the Davidic kingdom and the Aaronic priesthood. The motif of the crown and its increasingly eschatological interpretation are present in all the literary or epigraphic corpuses that we have studied. The first witnesses to this increase in the symbolic value of the crown are the intertestamental, pseudepigraphic and qumranian literatures at the turn of our era, in which attention focuses on the fate of the righteous
Lemardelé, Christophe. "Être "nazir" : du guerrier yahwiste au voeu cultuel du judaïsme ancien : Origine et transformation d'un rite de cheveux." Paris, EPHE, 2007. http://www.theses.fr/2007EPHE5005.
Повний текст джерелаThe results of this research can be resumed like this : there was not only on rite of nazir but two ! The mostly well-known is the vow pronounced in order to have a divine profit which was elaborated with ancient elements (the prohibitions) by priestly elite at the Persian period. This wow, showing a larger piety than a common one without great promise, doesn’t know any evolution at the Hellenistic period and at the roman period. So, it was an observed rite but not an essential one in the sacrificial Judaism. The other nazir is more problematic. The Biblical texts, referring to it, have been mostly changed as time goes on, losing somewhat its meaning. This one is the most surprising part of the subject because, with it, we go back to the ancient periods of the “Israelits’yahwism”. Before becoming a survival in the states progressively established in the northern kingdom then in the southern, it was probably a rite for the young men under the aegis of a god warrior (Yhwh)
Jaffé, Dan. "Orthodoxie et hétérodoxie dans le judaïsme ancien : Judéo-Chrétiens et Amei-Ha-Aretz dans la littérature juive des premiers siècles." Paris 10, 2004. http://www.theses.fr/2004PA100203.
Повний текст джерелаAt the end of the time of the Second Temple (first century B. C. - first century A. D. ), the Jewish society consists in various socio-religious political parties, who give it a heterogeneous character. Each of these parties suggests an interpretation of the Law according to its own criteria. And yet, alter the year 70 A. D. , time of the destruction of the Second Temple by the Roman armies, this society gradually goes through masive changes which will redefine its internal structure. The Sages, successors of the Pharisees, will become, as the years go by, the politico-religious leaders of this society. The birth of this orthodoxy will entail the exclusion of the Jewish Christians and of the amei-ha-aretz, who will be moved away from the community and finally excluded, because of their being regarded as heterodox. The first ones will be turned away from Judaism whereas the second ones will be reinstated to it
Puech, Émile. "La croyance des Esséniens en la vie future : immortalité, résurrection, vie éternelle ? histoire d'une croyance dans le judaïsme ancien." Paris 4, 1992. http://www.theses.fr/1992PA040138.
Повний текст джерелаThe publication of the remains of a fragmentary manuscript from Qumran which forms the basis of the present research has led us to synthesize the origins of the belief in the after-life in ancient Israel in order to establish better the "milieu" in which the present manuscript originated. It appears that this text belongs, in all probability, to the Essenes group and that it is, indisputably, the earliest witness to belief in the life of the just prior to the general judgment, a fact otherwise confirmed by an attentive re-reading of the other manuscripts found there, which have been at the center of debate on this issue since their discovery. It appears that the Essenes whose Hasidean origins have been demonstrated made their own doctrine of Daniel 12. One consequence of this is that the observations of Flavius Josephus inspire less confidence than those of Hippolytus of Rome. Since it represents a position contrary to that of the generality of scholars, the impression of this manuscript should not be under-estimated. Strong Zoroastrian influences are, moreover, detectable in the eschatology of the Essenes
Di, Mattei Steven. "ΤΥΠΟΣ et typologie dans le christianisme ancien : une critique de l'image de Paul comme fondateur de l'exégèse typologique". Paris, EPHE, 2007. http://www.theses.fr/2007EPHE5003.
Повний текст джерелаThis doctoral dissertation seeks to challenge our modern image of Paul as the founder of Christian exegesis – particularly typology – by demonstrating that this very image was shaped by interpretative prejudices which find their origin in the intra-Christian polemical debates of the second and third centuries. Through an analysis of the use of the term TUPOS in the Patristic literature of the first three centuries, the first half of this dissertation attempts to show how pre-Antiochene uses of the term neither conform with our modern definition of typology, nor with Paul’s use of the term. I then proceed to demonstrate how Christian exegetes came to comprehend Paul’s use of TUPOS through the influence of Post-Pauline sources such as Hebrew 8;5 – thereby creating an image of Paul’s Old Testament exegesis which was shaped by later Christian hermeneutical agendas, wherein the invocation of Paul as the founder of typological exegesis served as part of the apologetic of the ancient church. The second half of my dissertation attempts to rectify this image by arguing, through a close analysis of I Corinthians 10:1-11, Romans 5:12-21, and Galatians 4:21-31, that Paul’s hermeneutic is more representative of Jewish exegetical practices. In regards to the first two passages, I argue that Paul employs TUPOS to denote a scriptural passage which is conceived of as a ‘model’ upon which a contemporary or eschatological situation is to be understood. The chapter on Galatians argues that Paul’s allegory of the two covenants is in fact an eschatological reading of Genesis 16 through its “haftarah”, Isaiah 54:1. This study considerably advances our understanding of Paul’s exegetical method by demonstrating that his Old Testament exegesis is more reflective of Jewish hermeneutical conventions of the first century which sought to eschatologize the Torah, rather than Christian typology, an innovation of later centuries
Leblanc, Christophe. "Le cycle du déluge et ses différentes interprétations dans la littérature ancienne : le déluge dans la genèse de l'historiographie et de la théologie de l'histoire chrétienne." Aix-Marseille 1, 2010. http://www.theses.fr/2010AIX10016.
Повний текст джерелаPorzia, Fabio. "Gouverner avec le Livre : une certaine idée de l'ancien Israël." Thesis, Toulouse 2, 2016. http://www.theses.fr/2016TOU20131.
Повний текст джерелаJewish identity has always been a highly disputed topic, at least since the archaeological discovery of the so-called Iron Age “proto-Israelites” until the recent debates about the relationship between being a Jew and an Israeli citizen in the modern state of Israel. Notwithstanding a three thousand years old history, both Ancients and we continue to use the name “Israel”. Adopting a diachronic approach to the biblical text, this thesis retraces the history of the different ethnonyms related to the “chosen people” (Israel, Jews/Judeans, and Hebrews). Encompassing archaeological, epigraphic and literary evidences, the research reassesses the role played by Jewish tradition in the development of concepts such as “peoplehood” and “group identity” that, through the Christian heritage, will result in the modern concept of Nation-State. Thus, the Bible, the Book, can be not only a source for the orientalist but also a useful tradition that may help us to a better understanding of our societies and the relationships they maintain with each other
Attali, Maureen. "Les fêtes nouvelles dans le judaïsme antique depuis l’époque perse achéménide jusqu’à la fin de l’Antiquité." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040173.
Повний текст джерелаThis dissertation aims at studying festive creativity within ancient Jewish communities from the VIth century B.C. onwards. From a typological, a theological, a liturgical and a functional viewpoint, these new festivals divert from Biblical tradition even though they claim not to. Their increase during the Hellenistic period, a phenomenon made clear in Jewish Literature written in Greek, attest to an evolution which, even though it could, in some cases, proceed from an inherently Jewish dynamic, fall within the category of cultural and religious interactions with other religious communities from the Greek and Roman world. Of an essentially local provenance, they are instrumental to a community’ self-definition and are often used to legitimate their founder or their organizer’s authority. Since they only appeared recently, their meaning can be updated to reflect various situations, either regarding a specific place and time or within such movements as Rabbinic Judaism. New festivals bring light to the place of a Jewish community within its milieu, be it political, social, cultural or religious
Ohali, Avigail. "Le rire des sages : l'humour dans la Mishna et la Tosefta." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCA082.
Повний текст джерелаThanks to their extensive literature, the rabbinic movement which was a marginal minority during the early centuries CE became, by late antiquity, the Jewish mainstream, and the rabbinic practice of Judaism became Jewish orthodoxy. Rabbinic writings do not aim to make one laugh, but we have noticed that academic research into the ancient rabbis’ humor contribute significantly to the understanding of rabbinic writings.Our tools for analyzing the humor in tannitic texts are based on previous studies, modern theories about humor, literary analysis techniques and our own personally developed methodology. The research results about humor in the Talmud Yerushalmi, the Talmud Babli and in Midrash Aggada are echoed in the results of our work.We have found in the Mishna and the Tosefta humor in various forms and functions. A comprehensive study of humorous anecdotes in these two textual corpora lends a new perspective about the rabbis and their writings: it also sheds light on the rabbis’ personalities and the house of study atmosphere, struggles within the rabbinic movement as well as with outside opponents, and the evolution of humor between the Mishna, the Tosefta and the Talmudim. The large majority of the stories found in the Mishna and the Tosefta are not humorous, but this proportion is reversed in certain themes: in polemics within the tannaitic movement we find an equal number of humorous and serious texts, and in polemics with opponents to the tannaitic movement, humorous texts are predominant. The tannaitic humor is complex and diversified, it traces the origins of modern Jewish humor not only to the Talmud but back to the tannaitic period, it helps explain some enigmatic texts, and to better know the tannaitic ideology
Книги з теми "Anciens (judaïsme)"
L'interminable fin du monde: Essai historique sur l'apocalyptique dans le judaïsme et le christianisme anciens. Paris: Cerf, 2014.
Знайти повний текст джерелаSociété pour l'étude du judaïsme ancien. Judaïsme ancien: Revue internationale d'histoire et de philologie. Turnhout: Brepols, 2013.
Знайти повний текст джерелаZardi, Dominique C. Le génie du judaïsme: Moins ancien que moi dans la ville. Paris: Dualpha, 2004.
Знайти повний текст джерелаPeter, Schäfer. Le Dieu caché et révélé: Introduction à la mystique juive ancienne. Paris: Éditions du Cerf, 1993.
Знайти повний текст джерелаTuer pour Dieu: Rapport à la violence et sa légitimité dans le judaïsme ancien. Paris: Geuthner, 2013.
Знайти повний текст джерелаGirardin, Michaël. La fiscalité dans le judaïsme ancien (VIe s. av. J.-C.-IIe s. apr. J.-C.). Paris: Geuthner, 2020.
Знайти повний текст джерелаTourniac, Jean. Le judaïsme crucifié: La gloire de l'olive : histoire ancienne et actuelle, les drames et le mépris. [France]: Soleil natal, 1996.
Знайти повний текст джерелаHistorical dictionary of ancient Israel. Lanham, MD: The Scarecrow Press, 2004.
Знайти повний текст джерелаZeitlin, Irving M. Ancient Judaism. London: Oxford University Press, 1986.
Знайти повний текст джерелаPuech, Émile. La croyance des Esséniens en la vie future: Immortalité, résurrection, vie éternelle? : histoire d'une croyance dans le judaïsme ancien. Paris: Gabalda, 1993.
Знайти повний текст джерелаЧастини книг з теми "Anciens (judaïsme)"
Bélanger, Steeve. "La « croisée des chemins » (= Parting of the Ways) entre le « judaïsme » et le « christianisme » anciens: un débat insoluble? Quelques remarques historiographiques, épistémologiques et terminologiques sur la recherche actuelle en histoire du « judaïsme » et du « christianisme » anciens." In Judaïsme et christianisme chez les Pères, 41–106. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.jaoc-eb.5.110700.
Повний текст джерелаTronca, Donatella. "Dancing in Ancient Christianity: Initial Research." In JAOC Judaïsme antique et origines du christianisme, 433–48. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.jaoc-eb.5.111715.
Повний текст джерелаCrégheur, Eric. "Zostrien et Zoroastre dans la littérature ancienne." In JAOC Judaïsme antique et origines du christianisme, 339–59. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.jaoc-eb.5.115376.
Повний текст джерелаPrioletta, Alessia. "Le pilier de Tan‘im. La plus ancienne inscription juive du Yémen? Une approche paléographique." In JAOC Judaïsme antique et origines du christianisme, 331–58. Turnhout: Brepols Publishers, 2015. http://dx.doi.org/10.1484/m.jaoc-eb.4.00036.
Повний текст джерела"Francis Schmidt, Historien Du Judaïsme Ancien." In Manières de penser dans l’Antiquité méditerranéenne et orientale, 1–10. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004175181.i-298.4.
Повний текст джерелаPaul, André. "La Bible grecque d'Aquila et l’idéologie du judaïsme ancien." In Religion (Hellenistisches Judentum in römischer Zeit, ausgenommen Philon und Josephus), edited by Wolfgang Haase. Berlin, Boston: De Gruyter, 1987. http://dx.doi.org/10.1515/9783110855715-007.
Повний текст джерелаVilley, Thomas. "La question de la licéité des images dans le judaïsme ancien à travers l’exemple des pavements en mosaïque de deux synagogues africaines." In Image et droit, 73–82. Publications de l’École française de Rome, 2022. http://dx.doi.org/10.4000/books.efr.41030.
Повний текст джерела