Le but de cet article est d'expliquer une caractéristique de la Septante du livre de Ruth. Un examen de ce texte aboutit aux résultat suivants : La Septante emploie huit termes (δoυλη, κoρασιoν, νεανιας, νεανις, παιδαριoν, παιδιoν, παιδισκη et παις) pour en traduire six qui servent à qualifier d'après le Texte Massorétique Ruth et les autres personnes travaillant pour Booz. En plus, un terme grec peut en traduire deux en hébreu et l'inverse. Afin d'expliquer ces phénomènes, il convient d'analyser les connotations que peut avoir chaque terme grec en fonction de son contexte et de s'interroger sur la « technique de traduction » adoptée par le traducteur.
This book contributes to the study of Hosea 6:6 ("For what I desire is love and not sacrifice, and I prefer knowledge of God to burnt offerings") and its reception in ancient Jewish and Christian writings. Some of the articles contained in this book address the verse itself and the use made of it in the Sibylline Oracles, Gospel of Matthew, rabbinic writings, and patristic literature. Other articles deal with the notion of sacrifice in Philo and with the notion of mercy in the Septuagint, the Gospel of Luke, and Greek literature.
This volume discusses problems related to the vocabulary of the Septuagint, the Greek translation of the Hebrew Scriptures. The background of the words in Greek literature, their use in the translation, and their later reception in Jewish and Christian writings, including the New Testament, are studied on the basis of concrete examples. The discussion shows how religion and theology can affect the meaning and usage of words and how, conversely, the use of specific words can have an impact on the understanding and interpretation of Scripture.
In the book of Judith, the Ammonite official Achior tries to dissuade Holofernes from engaging in war against the people of Israel. In fact, he is convinced that the God of Israel will protect his people. Achior’s description of these “mountain folk” is an example of how the identity of an entire people can be conceived. Like a single person’s identity, collective identity finds its roots in memory and, by consequence, within the various human memory systems. In particular, one can distinguish an episodic (“remembering” events or situations already experienced) and and a semantic (“knowing” about events, concepts, objects, ideas or facts) memory.
The present study attempts to describe how episodic and semantic memories contribute in constructing and narrating the identity of the people of Israel. Achior’s speech also allows for a distinction between two other facets of identity, as described by Paul Ricoeur: that of “sameness” (“idem” identity, based on uninterrupted continuity or permanence in time) and that of “selfhood” (“ipse” identity, based on self-constancy or self-maintenance). Thus, the narration of such a collective identity enables Achior to project himself into the future and to affirm that the God of Israel would protect his people against the Assyrian army.