Дисертації з теми "Anciens (judaïsme)"
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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
Dousse, Michel. "L'experience du desert et le monotheisme, deux approches : les arabes et les hebreux." Paris 4, 1987. http://www.theses.fr/1987PA040339.
Повний текст джерелаRehby, Hervé M.-H. "Le cœur : organe et symbole dans la Bible, le Talmud et l'Antiquité péri-méditerranéenne." Bordeaux 2, 1994. http://www.theses.fr/1994BOR2M144.
Повний текст джерелаMourlam, Claude. "Rupture d'alliance : une sortie d'impasse selon le Deutéro-Ésaïe (És 52,13 - 53,12)." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK007.
Повний текст джерелаThe prophets see the Babylonian Exile as a punishment of God. Therefore, they use a rich variety of technical terms to describe the Covenant breaking. The 1st part of this work summarizes the history of research on the Alliance Theology in relation to the ancient Near Eastern vassal treaties. The 2nd part analyzes the words used to express the Covenant breaking in Jer and Ez. It carries on with this study in Dt-Isa as well, in order to tackle the problems posed by the use of the same words for a different purpose at the end of the Exile. Then, the 3rd part focuses on Isa 52:13 –53:12 and its inside paradox : whereas it shows 2 Hebrew verbs typical for the Covenant breaking, its core message speaks of a hopeful future. Through close linguistic and semantic scrutiny, this bright expectation reveals itself as the explicit end of the breaking of the Covenant. The conclusion of the work expounds the new theological idea which provides a way out of this theological dead-end (eternal Alliance)
Assan-Dhote, Isabelle. "La version grecque des Lamentations de Jérémie." Paris 4, 1996. http://www.theses.fr/1996PA040149.
Повний текст джерелаThis work consists in the annotated translation of the Greek version of Jeremiah's Lamentations. The literal translation aims at reproducing as faithfully as possible the translator's selections. The notes, which come with it, intend to account for the differences between the massoretic text and the septuagint, and to estimate from a historical, cultural and lexicological point of view, the translator's choices, through the hexaplaric variants, the other translations, achieved on the septuagint or on Hebrew, and through old Jewish traditions of the interpretation of the text too. On the other hand, they strive to convey what was the further receipt of the septuagint of this book, particularly in the patristic literature. The introduction determines the circumstances, the implication, and the stakes of the Greek translation done in the 1st century c. E. By a member of the group "kaige-theodotion", soon after the destructon of Jerusalem by the roman in 70
Ravallese, Maurizio. "Le mot des vaincus : Juifs et Romains dans la guerre de Flavius Josèphe." Thesis, Sorbonne université, 2020. http://www.theses.fr/2020SORUL136.
Повний текст джерелаThe chastisement of God and the destruction of the Temple; the empire of Rome and the safeguard of Judaism; prophecy, self-apology, the pursuit of exemplarity and anti-revolutionary hatred: these are the themes and the rhetorical strategies that Josephus fused in his War of the Jews. All this to keep the memory of the greatest defeat in Jewish history, placing the responsibility on the rioters. But, in telling the story of the kingship in Palestine and constructing his "accusatory discourse", how did Josephus relate Thucydides' model to the literary traditions of the Old Testament? And how does his quest for truth differ from that of his Greco-Latin contemporaries and modern historical science? Certainly, this Emperor Vespasian’s libertus wrote like a man of his time. And there is no doubt that it was a lot of things: priest, general of the rebel troops, prophet of imperial destinies; prolific author not hostile to kings and great connoisseur of the Bible. For some, he was a traitor: he preferred to call himself a servant of God. As in a game of mirrors, her face conforms to the viewer's perspective
Scialabba, Daniela. "Creation and Salvation : models of relationship between the God of Israel and the Nations in the book of Jonah, in Psalm 33 (MT and LXX) and the novel Joseph and Aseneth." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK012.
Повний текст джерелаThe starting point of this study is the current debate on monotheism and religious pluralism. In recent decades, this debate has been strongly influenced by some authors such as Jan Assmann for whom the monotheism originating in the Old Testament is the root of the intolerance and violence of the three monotheistic religions. Rather than participating at this debate, the intention of this study is to answer the following questions: what about inclusive tendencies in Old Testament monotheism? Thus, this thesis is aimed at looking into the theological principles motivating and supporting the possibility of an approach by individuals and peoples to the God of Israel. With this aim, our objective is to analyse three texts where the relationship between YHWH, Israel and the non-Israelites is examined: the book of Jonah, Psalm 33 (MT and LXX), and the novel, Joseph and Aseneth. Although these three texts are different concerning their genre, period and provenance, they have the following ideas in common: the relationship between the God of Israel and non-Israelites as well as the concept of God as an universal creator who has pity of all his creatures
Shuali, Eran. "Traduire le Nouveau Testament en hébreu : un miroir des rapports judéo-chrétiens." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK021/document.
Повний текст джерелаThis dissertation examines the specificity of translating the New Testament into Hebrew, an activity which involves transferring the founding text of Christianity into a Jewish context. The dissertation focuses on the use of the Hebrew Bible and of ancient rabbinic literature in bringing about this transfer. It is shown that because of the close historical, theological and conceptual links between the New Testament and these two Jewish corpora, the use of elements borrowed from them in rendering elements found in the New Testament is particularly effective for enabling the New Testament to be easily understood in Hebrew and to be accepted in a Jewish context. However, the use of such elements in a Hebrew translation of the New Testament may often result in blurring features of the New Testament that are distinguished from Judaism. For this reason, the translator of the New Testament into Hebrew constantly hesitates whether Hebrew forms of expression and Jewish concepts are suitable for reflecting the New Testament’s forms of expression and concepts, and asks himself, more generally, what exactly unites and distinguishes Christianity and Judaism
Porczyk, Anna Malgorzata. "Erri De Luca e la Bibbia : un autore formatosi sulle sacre scritture." Thesis, Dijon, 2016. http://www.theses.fr/2016DIJOL004.
Повний текст джерелаThe aim of the dissertation is to analyze the prose of the modern Italian writer Erri De Luca through the lens of biblical motifs and references, which bind his works together. Such references to biblical sources are the key to understanding and interpreting the author's writings, which, despite their multifaceted character, nonetheless remain grounded in biblical-literary imagery; one rich in references rooted in the human imagination since centuries past. The term imagery encompasses the entire set of biblical images including symbols, metaphors, comparisons, motifs, and archetypes. The analysis of De Luca's writings consists in foregrounding those images which constitute the fundamental elements of the narration both in the case of biblical authors, as in the case of the Neapolitan writer himself. The dissertation comprises four parts. Chapter One attempts to present the general framework of biblical references in modern Italian literature in the form of a short description of the themes and motifs taken up by Italian poets and prose writers alike. Furthermore, the chapter discusses and exemplifies the main tendencies in literary references to biblical imagery, which will then allow us to observe the ways in which De Luca's works partake in the larger body of 20th century Italian literature with visible biblical influences. Despite his declared lack of religious faith, the Neapolitan writer not only decodes the metaphorical sense of the Bible, but also adopts the Bible as the framework for his writings, thus creating a personal, unified, and unique biblical-literary universe. Chapter Two includes a short biographical note on the writer with a strong emphasis on those aspects of his life which are reflected in his writings. And because such references are numerous indeed, they comprise one of the two macrotexts that the writer refers to in his poetics, i.e. the life (vita) macrotext. This section also presents keywords introduced by De Luca himself. It can be assumed that the author wanted to point his readers and critics to a specific method of reading and interpreting his art. The first keyword of this kind refers to the concept of a longing for the return to the source, which is tied to reflections on the so-called other possibility (altra possibilità) and one's alienation from the exterior world. The later part of the chapter describes the author's political engagement and reflects on the meaning that De Luca ascribes to the word non-believer (non-credente), which the author uses to describe his personal approach to religion. Chapter Three describes the author's interest in reading, translating, and interpreting the Bible, starting with his interest for Jewish history and culture, the roots of which may be traced back to De Luca's study of the Hebrew language. The author undertook the study in order to be able to read biblical texts in their original language, which, in turn, has led him to acquaint himself with Cabalistic practices, enabling him to employ his own biblical exegesis. The chapter then provides an overview of De Luca's own translations of selected biblical texts, a distinguishing feature of which is the author's attempt to remain as faithful as possible to the original text. In this regard, De Luca treats the Italian language as a mere tool and does not consider the process of translation to be an end in and of itself. For this reason, the dissertation treats his translations as a “connector” of sorts, as well as a stepping stone in the journey from the source text to writing itself – more so in a conceptual sense than a temporal sense. The further part of the chapter will consist of an analysis of those of De Luca's works which could be described as “rewriting” biblical tales (riscritture), a process which is not only considered to be a distinct kind of translation, but even the next stage in the work of the translator
Wang, Wei. "Les attentes messianiques dans les manuscrits de Qumran : conceptions, typologie et contextualisation du messianisme de la communauté qumrano-essénienne." Thèse, 2014. http://hdl.handle.net/1866/11438.
Повний текст джерелаThe Qumran scrolls provide us the first-hand sources for the study of development of messianism in Judaism during the Second Temple period. One of the most striking characteristics of Qumran library is the plurality of messianic expectations, as well as the variety of expressions with messianic meaning applied to different figures. Using a literary analysis and a socio-critical approach, especially a typological distinction between restorative and utopian messianism, this dissertation investigates the relationship between Qumranian sectarian messianic texts and 1) biblical and extra-biblical data, 2) the forms through which the various messianic figures are conceptualized, 3) the socio-political context of the period during which these texts were in use. The dissertation presents four major patterns through which the various messianic ideas were formulated in the Qumran-Essene community, whereas the interpretation of the texts focuses on the issues around the restorative/utopian typology. The analyses reveal an aspect of messianic expectations in Ancient Judaism, marked by the belief in a plurality of agents of salvation endowed with messianic attributes, oscillating between the desire for the restoration of religious and political structures of an ideal past Israel, and the utopian hope aspiring to a dramatically transformed world. Although it is difficult to establish an unanimous, consistent and linear development based on the content and the chronology of the messianic texts, this research demonstrates the general tendency of the historical evolution of Qumranian messianic ideas. It is the combination of several dynamics, namely a critical attitude against the Hasmonean priest-kings, a concern for ritual purity and observance of the Law, and an apocalyptic perspective envisioning a catastrophic transformation leading to a renewal world, which generated the messianic fervor of Qumran-Essene community.