Histoire de la Bible 1 étude
Notes historiques 10 études
- 2Sadducees
- 3The Torah
- 4The Pentateuch
- 5Difference between the Pentateuch and the Torah
- 6Examples of the Jahwist source
History of the Bible
-
BIB001
The Founding Texts of the Bible
The article deals with the writing of the first five books of the Bible. It highlights oral transmission, writing, and the integration of various literary sources. The importance of textual preservation through the centuries is also addressed, as are the historical motivations of the writers.
Psalms 78.4 (King James Version) :We will not hide them from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done.King James Version (1769), domaine public — texte : eBible.org
Historical notes
-
INF001
Sadducees
Les Sadducéens étaient un groupe aristocratique et sacerdotal du judaïsme antique (200 av. J.-C. – 70 ap. J.-C.), contrôlant le Temple de Jérusalem et le Sanhédrin. Ils acceptaient uniquement le Pentateuque, niaient la résurrection des morts et l'existence des anges. Présents quinze fois dans le Nouveau Testament, ils jouèrent un rôle clé dans la condamnation de Jésus, notamment à travers Caïphe et Anne. Leur disparition coïncide avec la destruction du Temple en 70 ap. J.-C.
Acts 23.6 (King James Version) :But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.King James Version (1769), domaine public — texte : eBible.org -
INF031
The Torah
The Torah, the sacred text of Judaism, consists of the first five books of the Hebrew Bible and is essential to Jewish faith and morality. It is read regularly in the synagogue and has generated a rich rabbinic literary tradition.
-
INF032
The Pentateuch
The Pentateuch, made up of the first five books of the Bible, is essential to the Jewish and Christian traditions. It recounts the creation and the liberation of the Hebrews under Moses, and contains foundational laws and narratives.
-
INF033
Difference between the Pentateuch and the Torah
This article explores the differences between the Pentateuch and the Torah, two terms designating the first five books of the Bible. While the Pentateuch is often used in a Christian or academic context, the Torah has a broader meaning in Judaism, also encompassing divine instruction and law.
-
INF034
Examples of the Jahwist source
The article describes passages of the Pentateuch attributed to the Jahwist source, which is distinguished by its use of the divine name Yahweh and anthropomorphic descriptions of God. Notable examples: the creation, the fall, Cain and Abel, and the call of Moses. These passages show the distinctive characteristics of the Jahwist source.
Genesis 7.1-5 (King James Version) :And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.Noteby sevens: Heb. seven sevenNoteby sevens: Heb. seven sevenNotedestroy: Heb. blot outOf every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.And Noah did according unto all that the LORD commanded him.King James Version (1769), domaine public — texte : eBible.org -
INF041
The Jahwist source
The Jahwist source (J) is a hypothetical source of the Torah identified by the documentary hypothesis of the 19th century. Named after its use of the divine name YHWH, it is characterized by an anthropomorphic and narrative style. Associated with texts such as the creation (Gen 2) and the fall (Gen 3), its dating remains debated. Today, its validity is called into question by contemporary exegetes.
Exodus 3.1-15 (King James Version) :Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.King James Version (1769), domaine public — texte : eBible.org -
INF042
The Elohist source
The Elohist source (E) is one of the four hypothetical sources of the Torah according to the documentary hypothesis. It is distinguished by its use of the term Elohim for God, a transcendent theology, and the use of dreams and visions as modes of divine revelation. Dated to the 9th-8th century BCE, it is thought to have originated in the northern kingdom of Israel. Its validity remains debated among contemporary scholars.
Genesis 20 (King James Version) :And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar.And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man’s wife.Notea man’s…: Heb. married to an husbandNoteintegrity: or, simplicity, or, sincerityBut Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this.And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife’s sake.And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.And it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother.And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife.Notewhere…: Heb. as is good in thine eyesAnd Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved.So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children.For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.King James Version (1769), domaine public — texte : eBible.org -
INF044
The Priestly Source
The Priestly source (P) is one of the four hypothetical sources of the Torah according to the documentary hypothesis. Characterized by a formal and repetitive style, it emphasizes rituals, purity laws, genealogies and cultic ceremonies. It presents God as transcendent and majestic. Dated to the Babylonian exile or the post-exilic period (6th-5th century BC), it is thought to have been written by priests of the Temple in Jerusalem. Its validity remains debated among contemporary scholars.
Genesis 1 (King James Version) :In the beginning God created the heaven and the earth.And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.And God said, Let there be light: and there was light.Notethe light from…: Heb. between the light and between the darknessNoteAnd the evening…: Heb. And the evening was, and the morning was etc.And God saw the light, that it was good: and God divided the light from the darkness.And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.Notefirmament: Heb. expansionNoteAnd the evening…: Heb. And the evening was, and the morning was etc.And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.And God called the firmament Heaven. And the evening and the morning were the second day.And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.Notegrass: Heb. tender grassNoteAnd the evening…: Heb. And the evening was, and the morning was etc.And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.And the evening and the morning were the third day.And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:Notethe day…: Heb. between the day and between the nightNoteto rule the day…: Heb. for the rule of the day, etc.NoteAnd the evening…: Heb. And the evening was, and the morning was etc.And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.And God set them in the firmament of the heaven to give light upon the earth,And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.And the evening and the morning were the fourth day.And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.Notemoving: or, creepingNotelife: Heb. soulNotefowl…: Heb. let fowl flyNoteopen…: Heb. face of the firmament of heavenNoteAnd the evening…: Heb. And the evening was, and the morning was etc.And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.And the evening and the morning were the fifth day.And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.Notemoveth: Heb. creepethSo God created man in his own image, in the image of God created he him; male and female created he them.And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.Notebearing…: Heb. seeding seedNoteyielding…: Heb. seeding seedNotelife: Heb. a living soulNoteAnd the evening…: Heb. And the evening was, and the morning was etc.And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.King James Version (1769), domaine public — texte : eBible.org -
INF045
The Tanakh
The Tanakh is the canon of the sacred Scriptures of Judaism, corresponding to the Christian Old Testament. Its name is an acronym formed from its three sections: Torah (Pentateuch), Nevi'im (Prophets) and Ketuvim (Writings). Written mainly in Hebrew with a few passages in Aramaic, it forms the theological, moral and liturgical foundation of Judaism and the common roots of the Jewish and Christian traditions.
Nehemiah 1.1 (King James Version) :The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,King James Version (1769), domaine public — texte : eBible.org -
INF046
Difference Between Tanakh, Torah and Hebrew Bible
This article clarifies the distinction between three terms related to the Hebrew Scriptures: the Tanakh refers to the whole Jewish canon (Torah, Nevi'im, Ketuvim); the Torah is its first section, made up of the five books of Moses (Pentateuch); the Hebrew Bible is simply another name for the Tanakh. The Torah is part of the Tanakh, and the Hebrew Bible and the Tanakh are synonymous.