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Manuel de critique textuelle du Nouveau Testament

Chr.-B. Amphoux (dir.). — Book in French.


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39,00 €
L'évangile de Marc en hébreu

by Agnès Tichit. — Book in French. Une étude qui porte sur la confrontation de deux traductions en hébreu de l’évangile de Marc… (Details)


47,50 €
L'évangile de Marc. Un original hébreu ?

 

List Price: 60,00 €
42,40 €
De l’influence des ‘Traités de vassalité’ hittites sur la composition du livre du deutéronome. Évaluation d’une théorie classique en exégèse biblique
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The hypothesis of an influence of the hittite vassal treaties on the biblical text has been proposed by Mendenhall in 1954, whoses studies dealt with the link between hittite texts and the Covenant narratives and laws in Ex 19-24, and later by Weinfeld who tried to demonstrate the influence of both akkadian legal texts and hittites treaties on the structure of the book of Deuteronomy. The recent research about the composition of Deuteronomy lead to the conclusion that the narrative and legal texts of this book belong to different stages of its composition, and so call in question Weinfeld’s hypothesis. Nevertheless, there could have been an indirect cultural influence of the hittite treaties on the biblical texts, and of the assyrian litterature as well, as the litterary analysis can find similarities in the concepts and in the vocabulary.
 
9,50 €
Megiddo dans la Bible. Mille ans d’histoire, de Josué à l’Apocalypse
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J.-Cl. HAELEWYCK, "Megiddo dans la Bible. Mille ans d’histoire, de Josué à l’Apocalypse", in Chr. KARLSHAUSEN and Cl. OBSOMER (ed.), "De la Nubie à Qadech. La guerre dans l'Égypte ancienne – From Nubia to Kadesh. War in Ancient Egypt", Brussels, 2016.
 
9,50 €
Sagesse et genre. Une approche biblique
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by Stéphanie S. ANTHONIOZ. — This article aims at proposing a study of wisdom and more precisely of sages, both men and women, be they called ḥākām or ḥakāmâ, and reflect upon the question of gender. A brief overview of biblical references seems to show the lack of concern for women sages. However many are they who have been held in high esteem for their wise behavior as the woman from Teqoa (2 Sam 14:1-24), the woman from Avel-Beth-Maaka (2 Sam 20:14-21), Rahab, the prostitute (Jos 2:1-24), Avigaïl, the beautiful woman (1 Sam 25:2-42) and also the woman who killed Abimelek (Jg 9:53). Their…
 
9,50 €
 
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by Herman J.J. MOORS. — Both the enigmatic biblical term šônîm (Prov 24:21), apparently a plural, and its Ugaritic equivalent šnm, are etymologically related to Arabic sanima, “to be high, gibbous.”…
 
9,50 €
 
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by Benedetta ROSSI and Philippe GUILLAUME. — An alternative approach to the so-called ‘law of the Hebrew slave’ in Deuteronomy 15:12-18 is presented, reading the verb מכר in verse 12 as a qal rather than as a nip‘al
 
9,50 €
Le “Chien” dans la tradition juive des littératures bibliques et para- et postbiblique (Ahiqar, écrits de Qumrân, pseudépigraphes et littérature rabbinique)
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Dogs in Judaism in biblical and extra- and postbiblical traditions (Ahiqar, writings from Qumran, Apocryphal and Rabbinic literature)
In Judaism, from the Torah until the later writings from Qumran and the Rabbinic literature, dogs are generally considered to be unclean, bad and fierce.
Despite the general negative connation, there are a few exceptional passages  where dogs occupy a very positive position as creatures faithful to their masters and  as guardians like in the apocryphal book of Tobit where the dog accompanies Tobias on his journey to Ekbatana. A similar role is assigned to the dog in the Midrash where Cain, having killed his brother Abel, is given a dog by God as a symbol of his protection.
In the Rabbinic tradition it is also written that the dogs stayed silent while the Israelites began to exit from Egypt, and the Talmud says that Jews should "tolerate" dogs.
 
9,50 €