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Archeology, Archéologie, Religion, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres poétiques et sapientiaux, Poetical and wisdom books, Ecclésiastique (Siracide), Sirach, Israël, Israel, Ancien Israël, Ancient Israel, Epoque intertestamentaire, Intertestamentary period, Judaïsme hellénistique, Hellenistic judaism, Ben Sira, Bible, Chronologie, Chronology, Critique biblique, Bible criticism, Judaïsme hellénistique, Hellenistic judaism, Pentateuque, Pentateuch, Samaritain, Samaritan, Temple de Jérusalem, Temple of Jerusalem, Alexandrie, Ecclésiaste, and Siècle 2 av. J.-C

L’A. revient sur l’idée communément admise que le Siracide fut rédigé à Jérusalem durant le 1er quart du IIe siècle. Après avoir précisé le contexte politico-religieux, il propose que Ben Sira rédigea ce texte lors de son exil à Alexandrie, c’est-à-dire après la querelle entre Juifs et Samaritains à Alexandrie (vers - 150) et avant la destruction du Garizim par Jean Hyrcan (vers 112-111).

Ben Sira, Bible, Chronologie, Chronology, Critique biblique, Bible criticism, Judaïsme hellénistique, Hellenistic judaism, Pentateuque, Pentateuch, Samaritain, Samaritan, Temple de Jérusalem, Temple of Jerusalem, Alexandrie, Ecclésiaste, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres poétiques et sapientiaux, Poetical and wisdom books, Ecclésiastique (Siracide), Sirach, Israël, Israel, Ancien Israël, Ancient Israel, Epoque intertestamentaire, Intertestamentary period, Archeology, Archéologie, and Religion

L’A. revient sur l’idée communément admise que le Siracide fut rédigé à Jérusalem durant le 1er quart du IIe siècle. Après avoir précisé le contexte politico-religieux, il propose que Ben Sira rédigea ce texte lors de son exil à Alexandrie, c’est-à-dire après la querelle entre Juifs et Samaritains à Alexandrie (vers - 150) et avant la destruction du Garizim par Jean Hyrcan (vers 112-111).

Bible hébraïque, Hebrew Bible, Etude comparative, Comparative study, Femme, Woman, Littérature sapientiale, Sapiential literature, Livre des Proverbes, Book of the Proverbs, Métaphore, Metaphor, Egyptian wisdom literature, Strange Woman and Lady Wisdom, comparative research, realistic and metaphoric strata, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres poétiques et sapientiaux, Poetical and wisdom books, Proverbes, Proverbs, and Religion

The enigmatic figure of the personified Wisdom described in Proverbs 1 and 8, appears in contrast with the image of Folly in chapter 9. Both figures, the Wisdom and the Folly have common features with the Strange Woman mentioned in Proverbs 2, 5, 6 and 7. The purpose of the present paper is to clarify the identity of the Strange Woman in the light of recently published Egyptian sources and thus to throw light on the rest of the female imagery in the book of Proverbs.

Religion, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres poétiques et sapientiaux, Poetical and wisdom books, Proverbes, Proverbs, Bible hébraïque, Hebrew Bible, Etude comparative, Comparative study, Femme, Woman, Littérature sapientiale, Sapiential literature, Livre des Proverbes, Book of the Proverbs, Métaphore, Metaphor, Egyptian wisdom literature, Strange Woman and Lady Wisdom, comparative research, and realistic and metaphoric strata

The enigmatic figure of the personified Wisdom described in Proverbs 1 and 8, appears in contrast with the image of Folly in chapter 9. Both figures, the Wisdom and the Folly have common features with the Strange Woman mentioned in Proverbs 2, 5, 6 and 7. The purpose of the present paper is to clarify the identity of the Strange Woman in the light of recently published Egyptian sources and thus to throw light on the rest of the female imagery in the book of Proverbs.

Bible hébraïque, Hebrew Bible, Eschatologie, Eschatology, Histoire du salut, History of salvation, Livre d'Isaïe, Book of Isaiah, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres prophétiques, Prophetical books, Isaïe, Isaiah, and Religion

Parmi les oracles de salut favorables aux nations étrangères, Es 19,16―25 offre l'attente d'une répétition eschatologique de l'histoire du salut d'Israël par l'Egypte, réalisant ainsi, et de la manière la plus radicale, la promesse à Abraham selon Gen 12,2―3: l'Egypte et Assur, comme peuples de YHWH, connaissent la bénédiction en même temps qu'Israël. C'est avant tout Es 11,11-16 qui fonctionne ici comme texte-source, en même temps que des références aux époques de l'Exode et des Juges: y est inversée l'attente d'un retour de la diaspora, au bénéfice d'une qualification de l'Egypte et d'Assur comme pays de YHWH au même titre qu'Israël. Des exemples tirés de l'histoire des religions illustrent cette attente eschatologique, comme expression de l'optimisme caractérisant la première période ptolémaïque de la diaspora égyptienne: la certitude d'avoir trouvé en Egypte une patrie, équivalente quant à son potentiel de salut avec la terre d'Israël, de pouvoir entrer en contact culturel avec elle et d'y vivre légitimement en tant que Juif.

Religion, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres prophétiques, Prophetical books, Isaïe, Isaiah, Bible hébraïque, Hebrew Bible, Eschatologie, Eschatology, Histoire du salut, History of salvation, Livre d'Isaïe, and Book of Isaiah

Parmi les oracles de salut favorables aux nations étrangères, Es 19,16―25 offre l'attente d'une répétition eschatologique de l'histoire du salut d'Israël par l'Egypte, réalisant ainsi, et de la manière la plus radicale, la promesse à Abraham selon Gen 12,2―3: l'Egypte et Assur, comme peuples de YHWH, connaissent la bénédiction en même temps qu'Israël. C'est avant tout Es 11,11-16 qui fonctionne ici comme texte-source, en même temps que des références aux époques de l'Exode et des Juges: y est inversée l'attente d'un retour de la diaspora, au bénéfice d'une qualification de l'Egypte et d'Assur comme pays de YHWH au même titre qu'Israël. Des exemples tirés de l'histoire des religions illustrent cette attente eschatologique, comme expression de l'optimisme caractérisant la première période ptolémaïque de la diaspora égyptienne: la certitude d'avoir trouvé en Egypte une patrie, équivalente quant à son potentiel de salut avec la terre d'Israël, de pouvoir entrer en contact culturel avec elle et d'y vivre légitimement en tant que Juif.

Bible, Ecriture, Writing, Epigraphie, Epigraphy, Rouleau, Scroll, Symbole, Symbol, Technique, Texte, Text, Transition, Etude comparée, Ezéchiel, Hébreu, Influence culturelle, Israël ancien, Textes bibliques, Tradition orale, Tradition écrite, Art et archeologie, Art and archaeology, Civilisations anciennes du proche orient, Ancient civilizations of the near east, Mésopotamie et Proche-Orient, Mesopotamia and Near East, Palestine, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres prophétiques, Prophetical books, Ezekiel, Israël, Israel, Ancien Israël, Ancient Israel, Archeology, and Archéologie

The Bible indicates that daily communication in ancient Israel was oral rather than written. In conspicuous contrast with the few references to writing as an everyday occurrence, there are relatively many references to writing as a symbol and metaphor. This discussion proposes to analyze these important passages that have received little attention in previous research. Expounding the texts in question, an attempt is made to answer the following questions: Why and under what circumstances were these passages written? Who was their author? Did he belong to a particular social stratum? In which books, traditions, sources and strata of the Bible is writing symbolically used? Can these instances be dated? Are the findings from the Bible compatible with those of archeology? No research on writing in ancient Israel can ignore the possibility of cultural influence from the highly developed neighbors in the north and south, especially since writing techniques and written texts existed millennia before Israel became a nation. Hence the present discussion introduces parallels from ancient near eastern cultures, notably the culture of Egypt, to shed light on the biblical texts. The research results are compatible with the epigraphic finding and affirm it. Although in the 8th to 6th Centuries BCE most inhabitants of the land lacked writing skill, they knew about it and the target audience of the biblical texts would have been aware of the possibility of setting matters down in writing.

Archeology, Archéologie, Art et archeologie, Art and archaeology, Civilisations anciennes du proche orient, Ancient civilizations of the near east, Mésopotamie et Proche-Orient, Mesopotamia and Near East, Palestine, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres prophétiques, Prophetical books, Ezéchiel, Ezekiel, Israël, Israel, Ancien Israël, Ancient Israel, Bible, Ecriture, Writing, Epigraphie, Epigraphy, Rouleau, Scroll, Symbole, Symbol, Technique, Texte, Text, Transition, Etude comparée, Ezéchiel, Hébreu, Influence culturelle, Israël ancien, Textes bibliques, Tradition orale, and Tradition écrite

The Bible indicates that daily communication in ancient Israel was oral rather than written. In conspicuous contrast with the few references to writing as an everyday occurrence, there are relatively many references to writing as a symbol and metaphor. This discussion proposes to analyze these important passages that have received little attention in previous research. Expounding the texts in question, an attempt is made to answer the following questions: Why and under what circumstances were these passages written? Who was their author? Did he belong to a particular social stratum? In which books, traditions, sources and strata of the Bible is writing symbolically used? Can these instances be dated? Are the findings from the Bible compatible with those of archeology? No research on writing in ancient Israel can ignore the possibility of cultural influence from the highly developed neighbors in the north and south, especially since writing techniques and written texts existed millennia before Israel became a nation. Hence the present discussion introduces parallels from ancient near eastern cultures, notably the culture of Egypt, to shed light on the biblical texts. The research results are compatible with the epigraphic finding and affirm it. Although in the 8th to 6th Centuries BCE most inhabitants of the land lacked writing skill, they knew about it and the target audience of the biblical texts would have been aware of the possibility of setting matters down in writing.

Bible hébraïque, Hebrew Bible, Livre des Juges, Book of Judges, Poésie hébraïque, Hebrew poetry, Char, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres historiques, Historical books, Juges, Judges, and Religion

The closing verses of the Song of Deborah include a curious reference to chariotry (Judg 5,28) at a rhetorically potent moment in the poem. The present study examines the implications of the use of this image against the mythopoeic impulses in the poem, the larger historical background of early Israel's confrontations with Canaanite aggression in the 12th century BCE and the memory of Egyptian strategies of hegemony from the late Bronze Age. The effects of these memories and experiences leave profound impressions in the social and mythic matrices embedded in a broad spectrum of Biblical traditions.

Religion, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres historiques, Historical books, Juges, Judges, Bible hébraïque, Hebrew Bible, Livre des Juges, Book of Judges, Poésie hébraïque, Hebrew poetry, and Char

The closing verses of the Song of Deborah include a curious reference to chariotry (Judg 5,28) at a rhetorically potent moment in the poem. The present study examines the implications of the use of this image against the mythopoeic impulses in the poem, the larger historical background of early Israel's confrontations with Canaanite aggression in the 12th century BCE and the memory of Egyptian strategies of hegemony from the late Bronze Age. The effects of these memories and experiences leave profound impressions in the social and mythic matrices embedded in a broad spectrum of Biblical traditions.

Bible hébraïque, Hebrew Bible, Exode, Exodus, Honneur, Honor, Livre d'Ezéchiel, Book of Ezechiel, Sheol, Honte, Egypt, Ezekiel, dry bones, exodus, honor, recognition formula, shame, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres prophétiques, Prophetical books, Ezéchiel, and Religion

This article argues that Ezek. 32.17-32, which depicts the funerary procession of Egypt into Sheol, and 37.1-14, the vision of the nation's dry bones, should be read in context with each other. Ezekiel 32.17-32 is understood not as a lament, but rather as a ceremony escorting Egypt into its proper resting place in Sheol, using KTU 1.161 as a helpful guide. The prophet, it becomes clear, promised a shameful death for Egypt, while promising, in contrast, a new life full of honor for his own nation. At the heart of the matter was the honor of Yahweh, which Ezekiel underscored by incorporating exodus motifs.

Religion, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres prophétiques, Prophetical books, Ezéchiel, Ezekiel, Bible hébraïque, Hebrew Bible, Exode, Exodus, Honneur, Honor, Livre d'Ezéchiel, Book of Ezechiel, Sheol, Honte, Egypt, Ezekiel, dry bones, exodus, honor, recognition formula, and shame

This article argues that Ezek. 32.17-32, which depicts the funerary procession of Egypt into Sheol, and 37.1-14, the vision of the nation's dry bones, should be read in context with each other. Ezekiel 32.17-32 is understood not as a lament, but rather as a ceremony escorting Egypt into its proper resting place in Sheol, using KTU 1.161 as a helpful guide. The prophet, it becomes clear, promised a shameful death for Egypt, while promising, in contrast, a new life full of honor for his own nation. At the heart of the matter was the honor of Yahweh, which Ezekiel underscored by incorporating exodus motifs.

Bible hébraïque, Hebrew Bible, II Rois, II Kings, Philologie, Philology, Roi, King, Osorkon IV, Sô, King So, Sais, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres historiques, Historical books, and Religion

This paper supports Kitchen's identification of So with Osorkon IV and supplements it with philological details. The results of this study, however, demand a modification of Kitchen's suggestion by proposing that the Hebrew word So should be seen as a transcription of s3-r in Osorkon's name w3-s3-r-kn, and not just of s3.

Religion, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres historiques, Historical books, II Rois, II Kings, Bible hébraïque, Hebrew Bible, II Rois, II Kings, Philologie, Philology, Roi, King, Osorkon IV, Sô, King So, and Sais

This paper supports Kitchen's identification of So with Osorkon IV and supplements it with philological details. The results of this study, however, demand a modification of Kitchen's suggestion by proposing that the Hebrew word So should be seen as a transcription of s3-r in Osorkon's name w3-s3-r-kn, and not just of s3.

Bible hébraïque, Hebrew Bible, Fils de Dieu, Son of God, Livre des Psaumes, Book of Psalms, Procréation, Procreation, Roi, King, Septante, Septuagint, Texte massorétique, Masoretic Text, Psalm 2:6, Ptah's Decree to Ramesses, royal ideology, son of God, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres poétiques et sapientiaux, Poetical and wisdom books, Psaumes, Psalms, and Religion

The author discusses whether or not MT Ps 2:6 (in particular the verb nsq ) reflects Egyptian royal ideology as the one evident in Ptah's Decree to Ramesses. He tentatively concludes that the verse historically reflects a concept where the god procreates the human king. Semantically, the verb nsq might originally have denoted the emission of semen, either after the model of or at least in a way comparable to Ptah's Decree to Ramesses (c. 13th-11th centuries BCE). The common translation by means of a legal term to install etc. reflects the LXX. LXX Ps 2:6 might represent a theological correction of what the translators considered to be a case of an intolerable anthropomorphism in the Hebrew text.

Religion, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres poétiques et sapientiaux, Poetical and wisdom books, Psaumes, Psalms, Bible hébraïque, Hebrew Bible, Fils de Dieu, Son of God, Livre des Psaumes, Book of Psalms, Procréation, Procreation, Roi, King, Septante, Septuagint, Texte massorétique, Masoretic Text, Psalm 2:6, Ptah's Decree to Ramesses, royal ideology, and son of God

The author discusses whether or not MT Ps 2:6 (in particular the verb nsq ) reflects Egyptian royal ideology as the one evident in Ptah's Decree to Ramesses. He tentatively concludes that the verse historically reflects a concept where the god procreates the human king. Semantically, the verb nsq might originally have denoted the emission of semen, either after the model of or at least in a way comparable to Ptah's Decree to Ramesses (c. 13th-11th centuries BCE). The common translation by means of a legal term to install etc. reflects the LXX. LXX Ps 2:6 might represent a theological correction of what the translators considered to be a case of an intolerable anthropomorphism in the Hebrew text.

Bible, Dieu, God, Divinité, Divinity, Iconographie, Iconography, Idole, Idol, Religion, Statuaire, Statuary, Statue, Théologie, Theology, Art et archeologie, Art and archaeology, Civilisations anciennes du proche orient, Ancient civilizations of the near east, Egypte, Egypt, Histoire et sciences des religions, History and sciences of religions, Religions de l'antiquité : Europe, Méditerranée, Proche-Orient, Ancient religions : Europe, Mediterranean regions, Near East, Archeology, Archéologie, and Cognition

Idols in the Bible are gods of gold, silver or stone (Deut. 29.16). It is possible that the first Egyptians have believed that objects or animals were divine, but texts from Middle and New Kingdoms show that they distinguished between the statue and the god. The text of the Memphite Theology says that the gods enter (ʿḳ) in their statues; the Teaching for Merikare distinguishes between the god and his sanctuary. The texts of the New Kingdom show that then the divine transcendence was recognized. The Ptolemaic inscriptions use a rich vocabulary to describe the union between the gods and their statues. All this evidence shows that, at the time of the Judaism, the Egyptians no longer believed that the idol was a god, but that the god dwelt in his statue.

Archeology, Archéologie, Cognition, Art et archeologie, Art and archaeology, Civilisations anciennes du proche orient, Ancient civilizations of the near east, Egypte, Egypt, Histoire et sciences des religions, History and sciences of religions, Religions de l'antiquité : Europe, Méditerranée, Proche-Orient, Ancient religions : Europe, Mediterranean regions, Near East, Bible, Dieu, God, Divinité, Divinity, Iconographie, Iconography, Idole, Idol, Religion, Statuaire, Statuary, Statue, Théologie, and Theology

Idols in the Bible are gods of gold, silver or stone (Deut. 29.16). It is possible that the first Egyptians have believed that objects or animals were divine, but texts from Middle and New Kingdoms show that they distinguished between the statue and the god. The text of the Memphite Theology says that the gods enter (ʿḳ) in their statues; the Teaching for Merikare distinguishes between the god and his sanctuary. The texts of the New Kingdom show that then the divine transcendence was recognized. The Ptolemaic inscriptions use a rich vocabulary to describe the union between the gods and their statues. All this evidence shows that, at the time of the Judaism, the Egyptians no longer believed that the idol was a god, but that the god dwelt in his statue.

Bible, Cantique des Cantiques, Song of the songs, Christianisme, Christianity, Exégèse, Exegesis, Lexique, Lexicon, Monde gréco-romain, Greco-roman world, Papyrus, Septante, Septuagint, Source, Traduction, Translation, Histoire et sciences des religions, History and sciences of religions, Exégèse biblique et critique biblique, Exegesis and biblical criticism, Ancien Testament, Old testament, Livres poétiques et sapientiaux, Poetical and wisdom books, Cantique, Song of the Songs, and Religion

Cette étude présente les résultats d'un sondage sur le lexique du Cantique des Cantiques selon les LXX, par rapport aux sources papyrologiques d'époque ptolémaïque et romaine. Elle se propose d'illustrer combien la compréhension des textes LXX peut profiter des sources papyrologiques, et en même temps d'évaluer d'autres recherches sur le lexique du Cantique grec et leurs implications pour les origines de cette traduction.