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            <title xml:lang="fr">Monnaie du tribut, monnaie de l’offrande en Judée séleucide et romaine</title>
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                <title level="j">Revue des études anciennes</title>
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                <term xml:lang="en">temple of Jerusalem</term>
                <term xml:lang="en">Judaea</term>
                <term xml:lang="en">Seleucid kingdom</term>
                <term xml:lang="en">Roman empire</term>
                <term xml:lang="en">shekel</term>
                <term xml:lang="en">stater</term>
                <term xml:lang="en">offering</term>
                <term xml:lang="en">tribute</term>
                <term xml:lang="en">denier</term>
                <term xml:lang="fr">temple de Jérusalem</term>
                <term xml:lang="fr">offrande</term>
                <term xml:lang="fr">tribut</term>
                <term xml:lang="fr">denier</term>
                <term xml:lang="fr">statère</term>
                <term xml:lang="fr">shekel</term>
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                <term xml:lang="fr">Judée</term>
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              <p>It is generally assumed that the Seleucid and Roman taxes in Judaea were taken in money, while the taxes of the temple of Jerusalem were only paid in Tyrian staters. Yet, a re-examination of these both assertions with the aid of the tax parchments found in the Judean desert, proves that these ideas are based on fragile foundations. Using the expression “tribute money” by which Jesus of Nazareth designated the denier, it will be seen that, if the links between the currency and the taxes were very narrows, taxes were not totally monetarized, and that there existed nor “tribute money”, neither “temple money”. The denier seems to be accepted in the temple of Jerusalem, at least in certain ways.</p>
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              <p>Il est souvent admis que l’impôt séleucide et romain en Judée était prélevé en monnaie et que l’impôt du temple de Jérusalem n’était payé qu’en statères tyriens. Pourtant un réexamen de ces assertions, à l’aide en particulier des manuscrits fiscaux retrouvés dans le désert de Judée, parvient à prouver que ces idées reçues ne sont guère fondées. Partant de l’expression « monnaie du tribut » par laquelle Jésus de Nazareth désigne le denier, on verra que, si le lien entre la monnaie et l’impôt est très étroit, l’impôt n’est pas non plus totalement monétarisé et qu’il n’existe pas plus de « monnaie du temple » que de « monnaie du tribut ». Le denier semble accepté dans le temple de Jérusalem, au moins selon certaines modalités.</p>
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