French 
English 
Chinese 
Dutch 
Arabic 
Spanish 
Portuguese 
Russian 
Italian 
German 
Japanese 
Continue reading with a subscription
Get unlimited access to all our premium content and exclusive features.
Enjoy unlimited access, cancel anytime.
Résumé
- Le nombre 70 apparaît dans la Bible dans des contextes significatifs, comme lorsque 70 anciens accompagnèrent Moïse sur le mont Sinaï, symbolisant la représentation d'Israël devant Dieu (Exode 24:1,9).
- Dans l'Évangile de Luc, Jésus envoie 70 disciples pour répandre Son message, reflétant l'universalité de Ses enseignements et faisant écho à la nomination par Moïse de 70 anciens (Luc 10:1,17).
- Soixante-dix symbolise le jugement, comme les 70 ans de captivité babylonienne chez Jérémie, et occupe une place importante dans des prophéties comme celle des 70 semaines de Daniel annonçant le Messie (Jérémie 25:11-12 ; Daniel 9:24-27).
- Bibliquement, 70 représente la complétude et l'ordre divin, souvent lié aux nations descendantes de Noé, signifiant le plan de Dieu pour toute l'humanité.
Bibliographie (cliquer pour afficher)
Bibliographie :
Batsch, C. (2011). Bar Kochba et les signes du Messie dans la littérature rabbinique. 417–432.
Blumenthal, F. (2008). Eldad and Medad. Jewish Bible Quarterly, 36, 88.
Callan, T. (1995). Book Review: An Introduction to New Testament Christology. Biblical Theology Bulletin, 25, 50–50.
Elliott, J. (2007). M ISLEADING N OMENCLATURE.
Francis, R. (1989). Moral beliefs of physicians, medical students, clergy, and lay public concerning AIDS. Journal of the National Medical Association, 81 11, 1141–1147.
Lawson, E. D. (1991). Most Common Jewish First Names in Israel. 39, 103–124.
Ngai, H. G. (2022). RE-EXAMINING AND RE-INTERPRETING THE 70 WEEKS PROPHECY: A THESIS (Dan. 9:25-27). BIBLICAL STUDIES JOURNAL.
Oegema, G. (2021). Theology and Ethics in EARLY JUDAISM.
Public, Health, U., Studi, D., & Pavia, P. (2023). Risk of depression and distress in people aged 70+ in a rural area in Germany. European Journal of Public Health, 33.
The 70 Weeks and 457 B . C . (2000).
Ulrich, D. R. (2016). The Need for More Attention to Jubilee in Daniel 9:24–27. Bulletin for Biblical Research.
ì´연승. (2017). 세대주ìÂËœ ì „ì²Å년설ìÂËœ ٘대ì„Åìâ€â€˜ ÃÂÂ름과 세계기ëÂ…êµÂìÂËœ ؕ성. 46, 143–187.
Astafichev, P. (2024). Judicial reform of Alexander II and its historical and legal significance for the Russian constitutional system. Vestnik of the St. Petersburg University of the Ministry of Internal Affairs of Russia.
Burmatov, A. (2023). Requests to Statistical Directorates: Potential for Historical and Demographic Research (1950–70). Herald of an Archivist.
Catană-Spenchiu, A., & Moruz, M. (2022). Despre notele marginale din cartea Ieșirea din manuscrisul de lucru (ms.70 B.A.R.) al traducerii Bibliei de la Blaj (1795). Transilvania.
Gardner, M. (1967). The numerology of Dr. Matrix¯: the fabulous feats and adventures in number theory, sleight of word, and numerological analysis (literary, biblical, political, philosophical and psychonumeranalytical) of that incredible master mind first introduced in the pages of Scientific American.
Handyside, A., McCollin, A., Summers, M., & Ottolini, C. (2020). Copy number analysis of meiotic and postzygotic mitotic aneuploidies in trophectoderm cells biopsied at the blastocyst stage and arrested embryos. Prenatal Diagnosis, 41, 525–535.
Hunt, M. (2011). Christian Numerology and Shakespeare’s The Tragedy of King Richard the Second. Christianity and Literature, 60, 227–245.
Khorolsky, D. V., Klimenko, A., Kondrashov, A., Shostak, N., & Demidova, N. (2023). Biomarkers of interstitial lung disease in systemic scleroderma and their significance. The Clinician.
Maller, A. (2013). A Torah with 70 Different Faces. Jewish Bible Quarterly, 41, 28.
Mitchison, D., Mond, J., Bussey, K., Griffiths, S., Trompeter, N., Lonergan, A., Pike, K., Murray, S., & Hay, P. (2019). DSM-5 full syndrome, other specified, and unspecified eating disorders in Australian adolescents: prevalence and clinical significance. Psychological Medicine, 50, 981–990.
Schoeps, H. (1952). The Fall of Jerusalem and the Christian Church: a Study of the Effects of the Jewish Overthrow of A.D. 70 on Christianity . By S. G. F. Brandon. Pp. xx + 384. London: S.P.C.K., 1951. 30s. The Journal of Ecclesiastical History, 3, 101–103.
Siame, P. (2024). Anthropological Symbolic Significance of the Number ‘Three’: A Case of Selected Languages and Cultures in Zambia. Global Academic Journal of Linguistics and Literature.
Tymoshenko, M. (2021). CELTIC EUROPE IN THE COMMENTARY OF THE 16th CENTURY FLEMISH MAPMAKER ABRAHAM ORTELIUS. Bulletin of Taras Shevchenko National University of Kyiv History.
Zhang, J., Wu, Y., Gui, N., Yang, X., Tu, J., & Jiang, S. (2023). Investigation of compressible flow under low Mach number in an enclosed square cavity with a novel non-Boussinesq algorithm. The Physics of Fluids.
Boer, R. (2013). Between the Goat’s Arse and the Face of God: Deleuze and Guattari and Marx and the Bible. Journal for the Study of the Old Testament, 37, 295–318.
Catană-Spenchiu, A., & Moruz, M. (2022). Despre notele marginale din cartea Ieșirea din manuscrisul de lucru (ms.70 B.A.R.) al traducerii Bibliei de la Blaj (1795). Transilvania.
Costa, J. (2015). Que’est-ce que le «¯judaïsme synagogal¯Ã‚»? 3, 63–218.
Devine, C. (1950). Book Review: La Sainte Bible. Theological Studies, 11, 315–316.
Howard, G. (2016). RECENT RECENSIONAL CRITICISM OF THE HEBREW BIBLE: A REVIEW AND CRITIQUE.
Kupś, T. (2006). Immanuela Kanta wykładnia tekstu Biblii.
Maller, A. (2013). A Torah with 70 Different Faces. Jewish Bible Quarterly, 41, 28.
Moscicke, H. M., & Moore, N. J. (2022). 4. Gospels. Journal for the Study of the New Testament, 44, 21–23.
Spilsbury, P. (1998). The Image of the Jew In Flavius Josephus’ Paraphrase of the Bible.
Warren-Rothlin, A. (2016). The Accretion of Canons in and around Qumran. The Bible Translator, 67, 120–136.
