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            <title xml:lang="en">De la confiance à la guerre eschatologique : normativités compétitrices et légitimation politique en Judée séleucide et romaine (200 av. J. C. – 70 apr. J. C.)</title>
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                <title xml:lang="en">De la confiance à la guerre eschatologique : normativités compétitrices et légitimation politique en Judée séleucide et romaine (200 av. J. C. – 70 apr. J. C.)</title>
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                <title level="j">Judaïsme ancien/Ancient Judaism</title>
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                <term xml:lang="en">Roman Judea</term>
                <term xml:lang="en">Hellenistic Judea</term>
                <term xml:lang="en">Ancient Judaism</term>
                <term xml:lang="fr">Normativités</term>
                <term xml:lang="fr">Légitimation / Légitimité</term>
                <term xml:lang="fr">Judée romaine</term>
                <term xml:lang="fr">Judée hellénistique</term>
                <term xml:lang="fr">Judaïsme ancien</term>
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              <p>Using the concept of “normativities” already in use in Humanities and other Social Sciences to define groups’ conceptions of what is (or should be) the socio-political norm, this paper aims to highlight the plurality of cosmogonic, political, and theocratic views of the Jews yet before the Seleucid conquest of Jerusalem in 200 BCE. The cognitive elements are used to show the importance, in each milieu, of erecting, maintaining, instrumentalizing, or, on the contrary, preventing the relations of trust between the individuals and the powers to legitimize (or delegitimize) the present order. This grid of analysis makes it possible to show that Roman domination did not shatter ancient Judaism, for it had long since been profoundly plural. The Roman domination only facilitated their irremediable separation.</p>
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              <p>À l’aide du concept de « normativités » employé dans d’autres sciences humaines pour définir les conceptions que peuvent se faire des groupes de ce qui est (ou devrait être) la norme socio-politique, cet article se propose de mettre en évidence la pluralité des conceptions cosmogoniques, politiques et théocratiques des judaïsmes dès avant la conquête séleucide de Jérusalem en 200 av. J.-C. Les éléments cognitifs sont exploités pour montrer l’importance, dans chaque milieu, de construire, d’entretenir, d’instrumentaliser ou, au contraire, d’empêcher les rapports de confiance entre les individus et les pouvoirs en place pour légitimer (ou délégitimer) l’ordre présent. Cette grille d’analyse permet de montrer que la domination romaine n’a pas fait éclater le judaïsme antique, car celui-ci était depuis longtemps déjà profondément pluriel ; elle n’a fait que faciliter leur irrémédiable séparation</p>
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