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Le Moïse des livres prophétiques renvoie au rôle de Moïse dans les Ps 105-106 ; 99 et 77. En relation étroite avec ces mentions de Moïse, le comportement de Balaam est donné en exemple, contemporain du Moïse des plaines de Moab selon Nb 22-24, en opposition aux comportements des Israélites en Nb 25,1-5. Balaam a obéi à Yahvé refusant de maudire [verbes ”—— et —”” (Nb 22,11.17; 23,8.11.13.25.27; 24,10 pour toute la Bible); –—” (Nb 23,8.25); voir •—”• en Nb 25,8!)] Israël. Ce dernier n'ayant pas suivi l'exemple d'obéissance de Balaam doit finalement affronter la malédiction [voir le verbe ”—— en Nb 22-24 et 5,18-27 et substantifs ”–• en Nb 5,21-27 et —”•–• en 5,21 (cf. ”–• et —”•–• en Dn 9,11)]. The mentions ofMoses in the prophetic books look to the part of Moses in Ps 105-106, 99 and 77. In relation to these prophetic references, we note the mention of a good example of Balaam, a contemporary of Moses in the country of Moab in Num 22-24. Balaam obeyed Yahweh and did not curse [verb ”—— and —”” (Num 22,11.17; 23,8.11.13.25.27; 24,10 only in the Bible); –—” (Num 23,8.25); see •—”• in Num 25,8!] Israel. But Israel did not obey in the line of Balaam and must be cursed [see the verb ”—— in Num 22-24 and Num 5,18-27 and ”– • in Num 5,21-27 and —”•–• in Num 5,21 (cf. ”–• et —”•–• in Dn 9,11)].

One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.

Cet ouvrage de Raffi, auteur majeur du mouvement national arménien, traduit pour la première fois en français, met en scène les aventures picaresques d’une redoutable société secrète d’escrocs originaires de Perse et capables, à la manière de caméléons, de se mêler à tous les peuples et à toutes les classes sociales, pour les déposséder de leurs biens., This work by Raffi presents the picaresque adventures of a fearsome secret society of swindlers from Persia with a chameleonic knack for mixing with people of every nation and class in order to come between them and their property.

Contributeurs : Matthieu Arnold, Marjolaine Chevallier, Gilbert Dahan, Jason Dean, Bernard Gosse, Rémi Gounelle, Christian Grappe, Jean-Claude Ingelaere, Marc Lienhard, Christophe Monnot et Annie Noblesse-Rocher.

L’actualité fait revenir la question du pouvoir. Il peut être source d’abus, cachée sous les meilleures intentions. Une lecture attentive de la figure biblique de Samuel révèle toute l’ambiguïté de l’exercice d’un pouvoir lorsqu’il se présente comme prophétique ou « salutaire ». Samuel illustre à merveille combien il est difficile aux détenteurs du pouvoir de lâcher prise.

This thesis seeks to explore De Diversis Verborum Significationibus, the surviving epitome of the lexicon of Herennius Philo of Byblos (ca. 64-148 CE). By placing Philo in the timeline of Greek lexica, his prescriptive style and desire for absolute correctness in speech stands out among other lexicographers, and raises this question: what is the purpose of a dictionary, to describe how words are used, or to define “correct” usage?

According to Michail Bachtin, the characters of a novel are always thought and perceived as ‘others’, that is, as bodies in principle external to both reader and writer. The concept of ‘performance’, when applied to the act of reading, shows the limitation of this theory as it deconstructs the relationship between otherness and identity. In Samuel Beckett’s novel The Unnamamable the main character cannot be considered as an ‘other’ in Bachtin’s sense, and requires a different theory of character as an always changing ‘becomingother’ in the process of reading. A similar dynamic interaction between the representation and the presence of the character can be eventually detected in the ‘reverse trompe l’oeil’ technique adopted by the young American artist Alexa Meade., Mantichora. Italian Journal of Performance Studies, Vol 1 (2011): Performance e Performatività

The text of 2 Sam 23:1-7 must be interpreted in the continuity of 2 Sam 22, the same as Ps 19 should be read in the continuity of Ps 18, parallel to 2 Sam 22. 2 Sam 23:1-7 must also be understood in the context of a Davidic messianic reaffirmation, as in Num 24:17. This Davidic reaffirmation implies the presentation of David’s action as complementing that of Moses, because Moses was first a substitute of the dynasty immediately after the exile. This messianic reaffirmation is based on re-readings of the transfer of the ark by David. The mention of the “sons of Belial” corresponds to an allusion to Ps 18:5 = 2 Sam 22:5, and beyond that to the Books of Samuel. RESUME Le texte de 2 S 23,1-7 est à situer dans la continuité de 2 S 22, de même que le Ps 19 dans la continuité du Ps 18, parallèle à 2 S 22. Il faut situer 2 S 23,1-7 dans le cadre d’une réaffirmation messianique davidique comme en Nb 24,17. Cette réaffirmation davidique implique la présentation de l’action de David, comme complétant celle de Moïse, qui a joué un rôle de substitution vis-à-vis de Moïse après l’exil. Cette réaffirmation messianique s’appuie sur des relectures du transfert de l’arche par David. La mention des « fils de Bélial » correspond à une allusion à Ps 18,5 = 2 S 22,5 et au-delà aux livres de Samuel.

Saül est tirée du premier Livre de Samuel, qui conte l’histoire de Saül, premier roi d’Israël. Or, André Gide n’est pas le premier auteur à mettre en scène son histoire. C’est déjà, au xvie siècle, le cas de Jean de La Taille, auteur de Saül le Furieux. Gide en a-t-il eu connaissance ? Le protestant Jean de La Taille décrit l’incertitude des temps à la veille de la Saint-Barthélemy ; André Gide montre la déchéance d’un roi amoureux d’un berger.

Pojam kraljevstva u političkoj teoriji je oduvijek bio predmetom različitih diskusija, interpetacija, promišljanja i radova. Kako bi se uključilo u uvijek aktivnu teoretsku raspravu, ovaj rad interpretira pojam kraljevstva u Prvoj knjizi o Samuelu, jednom od najplodnijih izvora promišljanja o politici i vladanju unutar Biblije. Koristeći se sintezom metodološkog pristupa Claudea Leforta i poliloškog načina čitanja, u radu se intepretira tekst Prve knjige o Samuelu i Ponovljenog zakona, koji se dodatno nadopunja osvrtom na rabinsku tradiciju tumačenja. Spajajući nalaze interpetacije i relevantne literature, u radu se pokazuje kako uspostava kraljevstva u Prvoj knjizi o Samuelu označava prvi trenutak proboja političkog u svijet dotada definiran isključivo religijskim. Kralj koji tim novim poretkom vlada ima zadaću osigurati svojim podanicima sigurnost i stabilnost, što iziskuje povremenu suspenziju Zakona, čime se nazire početak političkog promišljanja u židovskoj zajednici., The notion of kingdom in political theory has always been the subject of many different discussions, interpretations, reflections and works. In order to engage in the, always active, theoretical debate, this work interpretes the notion of kingdom in I Samuel, one of the most fruitful sources of reflection when thinking about politics and governance in the Bible. Using the synthesis of Claude Lefort's methodological approach and polylogue method of reading, texts of I Samuel and Book of Deuteronomy are interpreted, which is further complemented by a review of tradition of rabbinic commentary. By combining the results of interpretation with relevant literature, work concludes that the establishment of kingdom in I Samuel marks the first occasion of the breaking of the political into the world defined by religious. The king that rules in this new form of political order is tasked with ensuring safety and stability for his subjects, often by suspending the Law, which signals the beginning of political thinking in the Jewish community.