[pt] A presente pesquisa tem como objetivo principal estudar a salvação em Zc 8,1-8, apresentando uma leitura exegética desta unidade a partir do cenário de Zc 7,4-14, e demonstrar as inter-relações entre as unidades, construindo uma nova compreensão de Zc 8,1-8 em relação a Zc 7,4-14. A pesquisa considera que embora os textos de Zc 8,1-8 e Zc 7,4-14 possam sugerir, a princípio, uma relação de oposição, existe uma coerência temática, que torna justificável a sequência das duas unidades. A partir desta compreensão a implícita conexão entre Zc 8,1-8 e Zc 7,4-14 explica as relações de tensão presentes nos dois textos. A compreensão conjunta das duas unidades também permite revelar um sentido temático-teológico que evidencia a dinâmica da salvação e repreensão de Deus diante do comportamento de seu povo. Ambas as unidades textuais seguiram a mesma metodologia em suas etapas até o seu desenvolvimento final: os passos essenciais do Método Histórico Crítico, conjugando-os com a análise sincrônica dos textos em sua forma final e canônica. As unidades de Zc 8,1-8 e Zc 7,4-14, quando estudadas em conjunto, mostraram uma afinidade e um sentido teológico percebidos no agir divino diante da resposta da geração pré-exílica e da comunidade do profeta, que parece repetir os padrões do passado. YHWH reprovou o povo da geração passada por seu comportamento obstinado e desobediente (Zc 7,4-14). Por sua vez, ele resgatará novos grupos de exilados, que formarão o novo povo de Deus, pelo comportamento justo e obediente às suas palavras (Zc 8,1-8). / [en] The present survey has as principal purpose to study the salvation in Zech 8:1-8, revealing an exegetical reading of this unit from the scenario of Zech 7:4-14, and to evidence the inter-relations between the units, developing new knowledge of Zech 8:1-8 in relation to Zech 7:4-14. The survey takes into account that although the texts of Zech 8:1-8 and Zech 7:4-14 can promptly come up with a relation of opposition between them, there is a thematic coherence, which makes the sequence of the two units justifiable. From this understanding, one can see that there is a connection between Zech 8:1-8 and Zech 7:4-14, which justifies the tension relations in both texts. The joint understanding of the two units also reveals a thematic-theological sense that highlights the dynamics of salvation and rebuke of God in the face of the behaviour of his people. Both textual units followed the same methodology in their stages until their final development: the essential steps of the historical-critical method, combining them with the synchronic analysis of the texts in their final and canonical form. The units of Zech 8:1-8 and Zech 7:4-14 when studied together showed an affinity and theological sense, which are perceived in divine action in the face of the behaviour of the pre-exilic generation and in divine action before the answer of the community of the prophet, which seems to repeat the patterns from past. YHWH condemned the people of the past generation for their inflexible and rebellious behaviour (Zech 7:4-14). In turn, he will release new groups of exiles, who will create God s new people, through righteous behaviour and submissive to his words (Zech 8:1-8).

Made available in DSpace on 2016-08-03T12:19:47Z (GMT). No. of bitstreams: 1 JoseAirtonSilva.pdf: 1571440 bytes, checksum: ef63ee99d9cca7ce9300c7f3d2a989b1 (MD5) Previous issue date: 2015-02-24 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The book of Habakkuk portrays a conflict between the faith of the prophet and his historical reality. While his theology describes YHWH, his God, as one who sees oppression, hears the cry of the oppressed and freedom from oppression, the reality of their day was oppressive and cry for divine help, but YHWH was not hearing the cry, was seeing oppression, but it is not saving the oppressed. The prophet can not understand what is happening. Finally, YHWH tells him, but to announce sending the Neo-Babylonian Empire to punish the oppressors who, at first, are people among the people of the prophet himself, ie, the Judahite ruling elite of the days of king Jehoiachin between 608 and 598 BC The conflict increases the prophet, then, with this measure, YHWH will change only the oppression of hands. The prophet insists their cry for an intervention of YHWH that solves the issue of both internal and external oppression. Then the answer comes. YHWH has appointed a day when they will settle accounts with every kind of wicked, either internal, or external. YHWH will make their ungodliness to turn upon their own heads. This response ends the conflict of the prophet. Finally, the God who sees oppression, who hears the cry of the oppressed and acts to free him, is again active on behalf of his people. The book reveals that the theology that drives the complaints addressed to the prophet YHWH because of the conflict between their faith and their historical reality, is the theology of Exodus. The Exodus is the foundational experience of the Israelite faith. Thus, from the beginning, Israel knew YHWH as the one who hears the cry of the oppressed see their oppression and acts to release him from his oppressors. When oppression is reigning and YHWH is not acting, and worse, when the people cry out for help and not hear YHWH, settles the conflict between faith and historical reality as experienced by the prophet Habakkuk. The book ends with a psalm that celebrates the powerful act of YHWH who delivers his people and fight against the wicked. In order to know just what your liberating God is active and not abandoned. So it should not give up. Should rather continue fighting against all sorts of oppression supporting his unconditional faith in YHWH and submitting to him even when he can not understand his ways. / O livro de Habakkuk retrata um conflito entre a fé do profeta e sua realidade histórica. Enquanto sua teologia descreve YHWH, seu Deus, como alguém que vê a opressão, ouve o clamor do oprimido e o liberta da opressão, a realidade de seus dias era de opressão e clamor por socorro divino, mas YHWH não estava ouvindo o clamor, estava vendo a opressão, mas não está salvando o oprimido. O profeta não consegue entender o que está acontecendo. Finalmente, YHWH lhe responde, mas para anunciar o envio do império neobabilônico para punir os opressores que, a princípio, são pessoas dentre o próprio povo do profeta, ou seja, a elite governante judaíta dos dias do rei Joaquim entre 608 e 598 a.C. O conflito do profeta aumenta, pois, com esta medida, YHWH apenas mudará a opressão de mãos. O profeta insiste em seu clamor por uma intervenção de YHWH que resolva a questão da opressão tanto interna quanto externa. Então a resposta vem. YHWH determinou um dia quando vai ajustar contas com todo tipo de ímpio, seja interno, seja externo. YHWH vai fazer com que suas impiedades se voltem sobre suas próprias cabeças. Esta resposta põe fim ao conflito do profeta. Finalmente, o Deus que vê a opressão, que ouve o clamor do oprimido e age para liberta-lo, está novamente ativo em favor do seu povo. O livro revela que a teologia que move as queixas do profeta endereçadas a YHWH por causa do conflito entre sua fé e sua realidade histórica, é a teologia do Êxodo. O Êxodo é a experiência fundante da fé israelita. Assim, desde o princípio, Israel conheceu YHWH como aquele que ouve o clamor do oprimido, vê sua opressão e age para liberta-lo de seus opressores. Quando a opressão está reinando e YHWH não está agindo e, pior, quando o povo clama por ajuda e YHWH não ouve, se instala o conflito entre a fé e a realidade histórica conforme experimentada pelo profeta Habakkuk. O livro termina com um salmo que celebra o agir poderoso de YHWH que livra o seu povo e luta contra o ímpio. No fim o justo sabe que o seu Deus libertador está ativo e não o abandonou. Por isso, não deve desistir. Deve sim, continuar lutando contra toda sorte de opressão apoiando sua fé incondicional em YHWH e submetendo-se a ele mesmo quando não consegue entender seu modo de agir.

This thesis deals with the ostraca from Samaria, one of the most significant archeological discovery from the point of view of religious life in northern Israel. The thesis briefly introduces the religious world of Israel Region (Egypt, Mesopotamia and Canaan) and of Israel itself. The main focus of this thesis relates to the Samaria ostraca and the main emphasis is placed on the names of recipients and owners that can be found in ostraca trees which are consequently compared to the religious situation in Israel during 8th century BC (the approximate period to which the formation of ostraca are dated). Final chapters try to complete the main purpose which is outlined in the main part of the thesis (Dating of ostraca, Kuntillet Adžrud, Bull in Old Orient). It tries to seek for possible parallels between biblical and historical texts, archeological discoveries and the ostraca themselves. In the Annex can be found tables from years 9, 10 and 15 which contains number of ostrakon, names of owners and recipicients. In conclusion of the thesis is talking about polytheism in northern Israel at 8th century BC.

La Ruah YHWH joue un rôle important dans la transformation créative de l’univers et des entités actuelles; cependant, une réflexion concernant les modalités de ce rôle reste à développer. La théologie processuelle offre une plateforme à partir de laquelle sont examinées diverses facettes des rôles que peut jouer la Ruah YHWH dans un monde où le chaos semble dominer. L’objectif de ce mémoire est justement d’explorer la Ruah YHWH dans son rôle de transformation créative au service, ultimement de l’ordre, de la paix et de l’harmonie dans le monde, les communautés, la vie des entités actuelles, etc. Le Chapitre 1 passe en revue des notions clés de la théologie processuelle. Le concept des “entités actuelles” est d’abord défini. Sont ensuite examinées les différentes phases du devenir d’une entité actuelle. Finalement, les concepts de “créativité” et de “transformation”, dans une perspective de la Ruah YHWH font l’objet d’observations attentives avant d’aborder « trois natures » de Dieu, à savoir primordiale, conséquente, et superjective. Le Chapitre 2 s’intéresse à la péricope centrale de ce mémoire : Juges 13:24-14:20. Le découpage de la structure de cette péricope est basé sur des critères de critique textuelle et d’analyse syntaxique. La première analyse s’attarde aux difficultés que le texte hébreu présente, alors que la deuxième met l’accent sur l’organisation structurelle des propositions grammaticales des versets. Les deux analyses me permettent ensuite de proposer une traduction du péricope. Le Chapitre 3 se veut une application de ce qui a été élaboré au Chapitre 1 sur la péricope analysée au Chapitre 2. Ce troisième chapitre permet de mettre en pratique une approche processuelle originale développée par Robert David dans son livre Déli_l’ ÉCRITURE. Dans la foulée des chapitres qui le précèdent, le Chapitre 4 propose quelques principes herméneutiques contemporains pouvant éclairer le rôle de la Ruah YHWH dans l’avancée créative du monde : vie, amour, et paix. / The Ruah YHWH plays a key role in the creative transformation of both the universe and actual entities; however, that role has still to be developed. Process theology, of which I shall endeavour to define some important notions in Chapter 1, offers a platform I shall attempt to build upon in order to examine such an important role in a chaotic world. The aim of this dissertation is to explore the Ruah YHWH in Her role of creative transformation, which I argue to ultimately be that of bringing order, peace, and harmony in the world, communities, the life of actual entities, etc. Chapter 1 is an overview of some key notions of process theology: first, the concept of “actual entities” is defined. Secondly, I examine the phases of concrescence in the becoming of an actual entity. And finally, I look at the concepts of creativity and transformation in the perspective of the Ruah YHWH prior to examining the “three natures” of God, primordial, consequent, and superjective. Chapter 2 defines the pericope of this dissertation: Judges 13:24-14:20. The structure of the pericope is based upon the methods of textual criticism and syntactical analysis. While the first examination deals with some difficulties the original Hebrew text presents, the second deals with the structural organization of the verses grammatical propositions. The two examinations allow me to propose a translation of the pericope. Chapter 3 is an application of what was laid out in Chapter 1 on the pericope established in Chapter 2. In the course of the third chapter, I employ an innovative (original) processual approach developed by Robert David in his recent book Déli_ l’ÉCRITURE. Then, Chapter 4 proposes, out of the preceding chapters, some contemporary hermeneutical principles which enlighten the role of the Ruah YHWH in the creative transformation of the world: life, love, and peace.

La Ruah YHWH joue un rôle important dans la transformation créative de l’univers et des entités actuelles; cependant, une réflexion concernant les modalités de ce rôle reste à développer. La théologie processuelle offre une plateforme à partir de laquelle sont examinées diverses facettes des rôles que peut jouer la Ruah YHWH dans un monde où le chaos semble dominer. L’objectif de ce mémoire est justement d’explorer la Ruah YHWH dans son rôle de transformation créative au service, ultimement de l’ordre, de la paix et de l’harmonie dans le monde, les communautés, la vie des entités actuelles, etc. Le Chapitre 1 passe en revue des notions clés de la théologie processuelle. Le concept des “entités actuelles” est d’abord défini. Sont ensuite examinées les différentes phases du devenir d’une entité actuelle. Finalement, les concepts de “créativité” et de “transformation”, dans une perspective de la Ruah YHWH font l’objet d’observations attentives avant d’aborder « trois natures » de Dieu, à savoir primordiale, conséquente, et superjective. Le Chapitre 2 s’intéresse à la péricope centrale de ce mémoire : Juges 13:24-14:20. Le découpage de la structure de cette péricope est basé sur des critères de critique textuelle et d’analyse syntaxique. La première analyse s’attarde aux difficultés que le texte hébreu présente, alors que la deuxième met l’accent sur l’organisation structurelle des propositions grammaticales des versets. Les deux analyses me permettent ensuite de proposer une traduction du péricope. Le Chapitre 3 se veut une application de ce qui a été élaboré au Chapitre 1 sur la péricope analysée au Chapitre 2. Ce troisième chapitre permet de mettre en pratique une approche processuelle originale développée par Robert David dans son livre Déli_l’ ÉCRITURE. Dans la foulée des chapitres qui le précèdent, le Chapitre 4 propose quelques principes herméneutiques contemporains pouvant éclairer le rôle de la Ruah YHWH dans l’avancée créative du monde : vie, amour, et paix. / The Ruah YHWH plays a key role in the creative transformation of both the universe and actual entities; however, that role has still to be developed. Process theology, of which I shall endeavour to define some important notions in Chapter 1, offers a platform I shall attempt to build upon in order to examine such an important role in a chaotic world. The aim of this dissertation is to explore the Ruah YHWH in Her role of creative transformation, which I argue to ultimately be that of bringing order, peace, and harmony in the world, communities, the life of actual entities, etc. Chapter 1 is an overview of some key notions of process theology: first, the concept of “actual entities” is defined. Secondly, I examine the phases of concrescence in the becoming of an actual entity. And finally, I look at the concepts of creativity and transformation in the perspective of the Ruah YHWH prior to examining the “three natures” of God, primordial, consequent, and superjective. Chapter 2 defines the pericope of this dissertation: Judges 13:24-14:20. The structure of the pericope is based upon the methods of textual criticism and syntactical analysis. While the first examination deals with some difficulties the original Hebrew text presents, the second deals with the structural organization of the verses grammatical propositions. The two examinations allow me to propose a translation of the pericope. Chapter 3 is an application of what was laid out in Chapter 1 on the pericope established in Chapter 2. In the course of the third chapter, I employ an innovative (original) processual approach developed by Robert David in his recent book Déli_ l’ÉCRITURE. Then, Chapter 4 proposes, out of the preceding chapters, some contemporary hermeneutical principles which enlighten the role of the Ruah YHWH in the creative transformation of the world: life, love, and peace.

[pt] O presente estudo exegético trata da restauração de Judá-Jerusalém descrita em Jl 4,18-21. A partir de uma concepção unitária dos oráculos do yôm YHWH no livro de Joel, como um anúncio de juízo com duplo efeito, e da estrutura geral do livro como uma lamentação nacional (cf. Jl 1,1–2,18) seguida da resposta de YHWH (cf. Jl 2,19–4,21), compreende-se que a restauração de Judá-Jerusalém é o resultado previsto pelo juízo definitivo no yôm YHWH, consequência da presença salvífica de YHWH no templo e Sua resposta favorável à liturgia de lamentação suplicante realizada pela comunidade dos filhos de Judá. A unidade literária Jl 4,18-21 é apresentada como um oráculo salvífico com duplo anúncio. Nela, a restauração de Judá-Jerusalém é descrita como restauração escatológica da terra eleita e do povo eleito. Através de palavras chave , Jl 4,18-21 responde aos problemas retratados no livro: uma catástrofe agrícola (cf. Jl 1,2–2,27) e uma catástrofe política (cf. Jl 3,1–4,17). Além disso, sua estrutura formal reflete as duas etapas da resposta de YHWH a ambos os problemas: a restauração da terra (cf. Jl 2,18-27) e a restauração da nação (cf. Jl 3,1–4,17). Desse modo, pode-se compreender a densidade temática de Jl 4,18-21 e sua função conclusiva, retomando, sintetizando e finalizando as principais linhas temáticas do livro, e levando ao ponto mais alto a argumentação desenvolvida no livro inteiro. / [en] The following exegetical study presents the restoration of Judah and Jerusalem described in the passage Joel 4,18-21. Through a unitary conception from yôm YHWH s oracles on Joel s book, as a double effected judgment announcement, as well the general structure of the book as a national lament (cf. Joel 1,1–2,18) followed by the YHWH s answer (cf. Joel 2,19–4,21), it can be inferred that the restoration of Judah and Jerusalem is the expected result by the decisive judgment in yôm YHWH and consequence of the saviour presence of YHWH in the temple and his favourable reply to the Liturgy of Lament made by the community of the Judah sons. The literary unity Joel 4,18-21 is presented as a saviour oracle by the dual announcement: it describes the restoration of Judah and Jerusalem as an eschatological restoration of selected land and people. The passage Joel 4,18-21 answers the issues described on Joel s book through keywords: such as an agricultural disaster (cf. Joel 1,2–2,27) and a political failure (cf. Joel 3,1–4,17). Moreover, the formal structure of the passage reflects the two stages of YHWH s answer to both problems: the land s restoration (cf. Joel 2,18-27) and the people s restoration (cf. Joel 3,1–4,17). Thereby, it can be understood the diversity and complexity of themes in the passage Joel 4,18-21 and its conclusive function as it resumes, synthesizes and finalizes the main themes of Joel s book, furthermore, it raises the argumentation developed on the whole book.

[pt] O presente trabalho estuda a relação entre o silêncio de YHWH, anunciado em Am 8,11-12 e que é manifestado pela retirada da palavra profética por meio da metáfora do envio da fome, com a rejeição desta mesma palavra pela nação, representada por Amasias, o líder da religião de Israel, tal como é relatado em Am 7,10-17. Esta pesquisa dá especial atenção à função mediadora do profeta, sua inesperada e irresistível vocação, seu senso de missão e sua identificação com a palavra de YHWH. A presença dos profetas é favor divino e sinal de que YHWH quer comunicar-se com o seu povo; o povo, por sua vez, precisa ouvir as palavras de YHWH. A rejeição da palavra de YHWH mediada pelos profetas implica, segundo o livro de Amós, em severo juízo que culminará no fim da nação. O fim do povo começou com o silêncio divino. / [en] The present work studies the relation between the silence of YHWH, announced in Am 8,11-12 that is expressed by the withdrawal of the prophetic word through the hungry send metaphor, with this word s rejection by the nation, represented by Amasias, leather of Israel s religion, as related in Am 7,10-17. This search gives a special attention to the prophet s mediating function, his unexpected and irresistible vocation, his sense of mission and identification with the YHWH s word. The prophets presence is a divine favor and a signal that YHWH wants to communicate Himself with His people; the people need to hear the YHWH s words. The YHWH word s rejection through the prophet implies, according Amos s book, in a severe judgment that will culminate in the end of the nation. The end of the people started with the divine silence.

The aim of this research is to construct a biblical theology of social justice drawn specifically from the book of Amos. This is done on the basis of rhetorical analysis. The use of rhetorical analysis is considered to correspond with the genre of the selected texts analyzed (Am 2:6-8; 5:1-17; and 8:4-6), which are mostly rhetorical and relates to the issue of social justice in nature. The rhetorical criticism used in this research combines both diachronic and synchronic approaches, and consists of several steps such as dividing the rhetorical units, finding rhetorical situations, drawing rhetorical inventions, describing rhetorical dispositions and identifying rhetorical techniques. The analysis shows that the prophet Amos used a wide variety of literary devices to persuade his audience, the people of Israel, such as chiasm, rhetorical entrapment, oracle against the nations (OAN), N + 1 formula, inclusion and progression, woe oracle, dirge or lament, wordplay, hymn, wisdom techniques, imagery, sevenfold structure, cause-effect form of speech and “quoting what the accused have said.” These primary devices are utilized in the context or in the imagery of a courtroom. In this connection, Amos used the epideictic, judicial and deliberative rhetoric in order to bring his audience to the “divine court” for the religious and social sins that they have committed. These rhetorical devices function as a means of exposing a theological intention of the utterances of Amos, which is establishing justice in the land of Israel. The message of social justice is mainly based on the covenantal relationship between YHWH and his people, as seen in traditions of creation and redemption in the Old Testament, particularly in the Torah (the codes of law) and the former prophetic writings. The covenant calls for God’s people to love YHWH and to act socially just toward other fellow human beings. As a concept, this research proposes a triangular relational model. YHWH, as the theological angle must be independent, and his people, either the powerful (the political angle) or the powerless (the social angle), are dependent on him. Meanwhile, the powerful and the powerless are interdependent with each other. Keeping a balanced relationship among the angles means manifesting the ideal state of social justice in the land. This research shows that the covenant was broken by the Israelites when the powerful disobeyed YHWH and did social injustices toward other human beings. The powerful became independent both toward YHWH and the powerless. As a result, YHWH took responsibility and action to keep his covenant, and called his rebellious people back into repentance and obedience. In other words, justice must be maintained in the land of Israel. Such a divine decision was carried out in the context of the day of Lord (DOL), a day of either judgment or salvation. The option of death and life are offered to be chosen by the powerful. However, God’s people deliberately choose death, and, consequently, their end is near. YHWH himself definitely will defeat and exile them by using the mighty army of Assyria. / Thesis (PhD)--University of Pretoria, 2010. / Old Testament Studies / unrestricted

D'après la critique biblique contemporaine, les trois derniers versets du livret actuel de Malachie n'appartenaient pas à l'original ; ils constitueraient deux appendices, les vv. 22 et 23-24 du chapitre 3. Mais lorsqu'il faut déterminer le corpus auquel ces rédactions ont été ajoutées, les propositions divergent et portent ou sur le livret de Malachie, ou sur les Douze, ou sur le corpus prophétique, ou sur " la Loi et les Prophètes ". Notre travail a choisi de vérifier la pertinence de l'hypothèse selon laquelle Mal 3,22-24 est une conclusion du livret de Malachie mais aussi une finale rédactionnelle du livre des Douze. Concrètement, par une analyse littéraire et thématique, il s'agit de voir si les thèmes majeurs de ces derniers versets s'expliquent à partir des oracles de Malachie, mais aussi et surtout à partir du livre des Douze. L'exposé se développe en quatre parties. Après un examen de critique textuelle qui conduit à privilégier le TM par rapport à la LXX de Mal 3,22-24, la première partie montre la cohésion du texte et la place principale qu'y occupe l'expression yôm YHWH. Celle-ci est ensuite reconnue comme étant exclusivement prophétique et majoritairement présente dans le livre des douze Prophètes. Mais le texte étudié se présente d'abord comme une finale de Malachie ; l'aurait-on ajouté pour conclure le livret ? La deuxième partie donne une réponse à cette question. Une analyse rhétorique révèle la construction interne des sections et leur enchaînement. Elles forment une construction concentrique où les trois derniers versets, en parallèle à Mal 1,1, s'intègrent comme conclusion du livret. D'ailleurs, Mal 3,23 est sans aucun doute une relecture de 3,1 ; les versets finaux se rattachent donc au livret de Malachie surtout par le thème du mal'ak (1,1 ; 2,7 ; 3,1), mais aussi par l'invitation à respecter la Loi rappelée tout au long du livret. Par contre, dans ce dernier, en dehors des appendices, l'expression yôm YHWH ne se rencontre pas. Pour expliquer sa présence en Mal 3,23, il faut absolument se tourner vers le corpus des Douze. La troisième partie s'attelle d'abord à rappeler la position de la tradition ancienne et des critiques modernes qui considèrent les Douze comme un livre. Elle montre alors, en s'appuyant particulièrement sur J. Nogalski, comment par la technique de la concaténation, les livrets s'enchaînent et forment un tout. Celui-ci se trouve même encadré par une inclusion thématique constituée par le prologue d'Osée et par Malachie. Or, c'est dans le livre des Douze que le thème du Jour de YHWH trouve ses développements les plus importants. Amos en est le héraut le plus ancien (Am 5,18-20). Des livrets entiers y sont consacrés : Joël, Sophonie et Abdias. On retrouve ce thème ailleurs dans les Douze, exprimé de façon plus implicite, dès le prologue d'Osée, à travers des formules où intervient le mot yôm. Parallèlement à la finale de Malachie, en Jl 3,1 suivi par Za 12-14, le Jour de YHWH est marqué par un prophétisme nouveau et eschatologique. Placé au cœur des Douze, Jonas se présente sous les traits du prophète Élie. La visée et la datation du Mal 3,22-24 constituent l'objet de la quatrième partie. La rédaction est à situer probablement à la même époque que Joël, ou bien entre Joël et la publication du Siracide (cf. Si 49,10). Ces derniers versets de Malachie sont, en somme, une relecture de Mal 3,1, en vue d'identifier le mal'ak YHWH, préciser sa mission, et conclure le livret ; mais ils servent aussi de finale aux Douze considérés comme le livre du Jour de YHWH. La thèse que nous soutenons n'écarte pas d'emblée les autres qui, malgré les réserves que nous avons émises à leur sujet, attendent plutôt d'être approfondies pour que soit possible le débat sur la fonction de Mal 3,22-24 dans le canon de l'Ancien Testament.

The presented thesis focuses on the comparison of the Tel Arad sanctuary with other Judean archeological sites (Beersheba, Lachish, Khirbet Qeiyafa, Tel Moza, Tel Halif), where an archaeological evidence of cultic places from the Iron Age IIa-b was found. A realistic reconstruction of the Arad and the Judean cults in the light of the latest findings was possible only after a research of epigraphic materials from Kuntillet Ajrud, Khirbet el-Qom and Khirbet Beit Lei. The thesis also analyzes the smaller cultic artefacts which are connected to the popular religion. The first evidence of the Judean cult dates back to the late 11th or early 10th century B.C.E. and was found in Khirbet Qeiyafa. Nevertheless, most of the findings are from the official legitimate and illegitimate cultic sites of the 8th century B.C.E. In the end, they were canceled by different rendition (e.g. they were abandoned, dismantled or buried under the layer of earthen fill). Many of the archaeological sites are still under excavation, which means, that the collection of the material culture is going to be larger and significantly more varied. We can use these artifacts to reconstruct and understand ancient Judean cult. There is a high possibility that the new future findings will challenge original theories from the last decades....