BIBLE STUDIES

Author: MIRALLES MACIÁ LORENA.
Year: 2004.
University: GRANADA [www.ugr.es].
Place of defense: FILOSOFÍA Y LETRAS.
Place of preparation: FILOSOFÍA Y LETRAS.

Summary: We define marzeah as an institution devoted to a divinity Semitic and formed by a group of individuals who meet certain characteristics and were chaired by a leader, his was the most prominent manifestation of spectacular celebration banquet. The same definition we serve to the end thíasos if applied in this case to the Greek area. At one point the two associations came into contact with the expansion of the settlements Semites by the Mediterranean and then with the arrival of Hellenism to the east. The work is divided into several blocks on the basis of geography and time. I Testimonies Bible on marzeah (Am 6,4-7 and Jer 16,5-9) II. Tesmonios the Ancient Near East on marzeah III. Marzeah in other passages of the Bible. IV. Tesimonios on marzeah Times Persian, Hellenistic and Roman. V. Testimony Greeks and juego-helenísticos on thíasos and other institutions VI. Last testimony on marzeah. The rabbinic literature and the mosaic of Mádaba. Over the study notes how the institution of marzeah, whose data are first of the third millennium a. C. It has persisted among people Semites to the first centuries of the common era. This partnership also made a number of characteristics constant (a religious dimension, the leadership of an individual, holding banquets, and so on.), It has also evolved to come into contact with other people, especially the Greek adopting new constumbres and identify with institutions like the thíaso or koinón. With the passage of timepo the vocalblo mazzeah has lost this original sense of partnership to move to appoint a banquet character idolátrico or likened to a pagan feast. This same trend has suffered marzaeh among the Jews, because my first links to a pagan institution, then emparentaba with thíasos Greek and finally in the rabbinical world identified with banquets idolatrous.