{"id":1862,"date":"2014-06-11T18:13:45","date_gmt":"2014-06-11T17:13:45","guid":{"rendered":"http:\/\/areopage.net\/blog\/?p=1862"},"modified":"2014-06-15T17:47:19","modified_gmt":"2014-06-15T16:47:19","slug":"jean-1-1a-dieu-ou-dieu-peters-2014","status":"publish","type":"post","link":"http:\/\/areopage.net\/blog\/2014\/06\/11\/jean-1-1a-dieu-ou-dieu-peters-2014\/","title":{"rendered":"Jean 1.1c : Dieu ou dieu ? (Peters, 2014)"},"content":{"rendered":"<p><script>\/\/ <![CDATA[\nvar refTagger = { \t\tsettings: { \t\t\tbibleVersion: \"LSG\"\t\t\t \t\t} \t}; \t(function(d, t) { \t\tvar g = d.createElement(t), s = d.getElementsByTagName(t)[0]; \t\tg.src = \"\/\/api.reftagger.com\/v2\/RefTagger.js\"; \t\ts.parentNode.insertBefore(g, s); \t}(document, \"script\"));\n\/\/ ]]><\/script><br \/>\n<img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-1874\" src=\"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2014\/06\/1106141.jpg?resize=247%2C375\" alt=\"1106141\" width=\"247\" height=\"375\" srcset=\"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2014\/06\/1106141.jpg?w=247 247w, https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2014\/06\/1106141.jpg?resize=197%2C300 197w\" sizes=\"auto, (max-width: 247px) 100vw, 247px\" \/><\/p>\n<p style=\"text-align: justify;\">Comme les volumes sp\u00e9cifiquement d\u00e9di\u00e9s \u00e0 la syntaxe de l&rsquo;article grec sont rares &#8211; on n&rsquo;avait rien vu de consistant depuis <a href=\"https:\/\/archive.org\/stream\/doctrineofgreeka00midduoft#page\/n5\/mode\/2up\">Middleton (1833)<\/a> &#8211; il me tardait de mettre la main sur un nouveau volume sorti d\u00e9but 2014, celui de <a href=\"http:\/\/www.amazon.fr\/gp\/product\/9004257225\/ref=as_li_ss_tl?ie=UTF8&amp;camp=1642&amp;creative=19458&amp;creativeASIN=9004257225&amp;linkCode=as2&amp;tag=encyclopaed09-21\">R. Peters, <em>The Greek Article &#8211;\u00a0A Functional Grammar of \u03bf\u0314\u00a0-items in the Greek New Testament with Special Emphasis on the Greek Article<\/em> (Brill, 2014)<\/a>, sp\u00e9cifiquement d\u00e9di\u00e9 \u00e0 cette d\u00e9licate question : que signifie la pr\u00e9sence ou non de l&rsquo;article en grec biblique ? E. A. Abbott aborde ce sujet\u00a0ponctuellement dans sa <a href=\"https:\/\/archive.org\/stream\/johanninegrammar00abborich#page\/n5\/mode\/2up\"><em>Johannine Grammar<\/em> (1906 : 47-70, \u00a71948-1995)<\/a>, tout comme <a href=\"http:\/\/www.amazon.fr\/gp\/product\/0310218950\/ref=as_li_ss_tl?ie=UTF8&amp;camp=1642&amp;creative=19458&amp;creativeASIN=0310218950&amp;linkCode=as2&amp;tag=encyclopaed09-21\">D.B. Wallace (1996), ESNT 206-290<\/a>. Mais la recherche a fait des progr\u00e8s, et il \u00e9tait temps que quelqu&rsquo;un s&rsquo;en fasse l&rsquo;\u00e9cho.<\/p>\n<p style=\"text-align: justify;\">Or, dans son chapitre 9, Peters examine attentivement\u00a0le passage de <strong>Joh 1.1 <\/strong>(cf. sp\u00e9cialement<strong>\u00a0<\/strong>pp. 237-240). Il\u00a0s&rsquo;int\u00e9resse tant aux \u00ab\u00a0discourses features\u00a0\u00bb (p.237), au contexte voire \u00e0 l&rsquo;intertextualit\u00e9 (examen de l&rsquo;allusion \u00e0 Gen1.1 o\u00f9 l&rsquo;on trouve aussi un substantif inarticul\u00e9 dans la LXX :\u00a0\u1f18\u03bd \u1f00\u03c1\u03c7\u1fc7) qu&rsquo;aux aspects linguistiques (implication de l&rsquo;article ou de son absence). Notons qu&rsquo;il est bien d&rsquo;avis que les choix op\u00e9r\u00e9s par l&rsquo;\u00e9vang\u00e9liste sont <em>signifiants<\/em> (pp.238-239) :<\/p>\n<blockquote>\n<p style=\"text-align: justify;\">Despite this [d\u00e9terminer si \u03b8\u03b5\u0301\u03bf\u03c2 est un nom propre ou non], the structure of the two clauses suggests that the shift from articular to anarthrous \u03b8\u03b5\u03cc\u03c2 represents a conscious, deliberate move on the part of the writer. As always, each of these characterizations represents a meaningful choice.\u00a0In the first instance, \u03b8\u03b5\u03cc\u03c2 is characterized\u00a0as concrete, as belonging to experience of an actual person. This may be\u00a0motivated in part because the author has in mind God the person, the\u00a0God of Israel and the creator of all things. For the purpose of the discourse,\u00a0both \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 and \u1f41 \u03b8\u03b5\u03cc\u03c2 are <em>figures<\/em>.\u00a0Both are salient participants\u00a0and stand in the foreground. The writer situates \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 in terms of a \u00a0spatial relationship with \u1f41 \u03b8\u03b5\u03cc\u03c2; the Word was with God. This relationship is\u00a0foundational for the recurring theme in the Fourth Gospel that the Word\u00a0is the only one who has seen God (1:18; 3:31\u201332; 5:19; 6:46; 8:38; 17:5).<\/p>\n<\/blockquote>\n<p style=\"text-align: justify;\">Il consid\u00e8re\u00a0donc <em>Dieu<\/em> et le <em>Logos<\/em> comme deux personnes\u00a0clairement identifi\u00e9es, distinctes, dont la relation de proximit\u00e9 fondamentale renvoie \u00e0 des <strong>th\u00e8mes<\/strong> chers \u00e0 Jean : le Logos comme <em>m\u00e9diateur de la cr\u00e9ation<\/em>, et le fait qu&rsquo;il est <em>le seul \u00e0\u00a0l&rsquo;avoir vu<\/em> (et \u00e0 pouvoir le r\u00e9v\u00e9ler). Il encha\u00eene en pr\u00e9cisant que la\u00a0premi\u00e8re affirmation concernant le Logos dit quelque chose au sujet de sa <em>localisation<\/em>, tandis que la seconde informe sur sa <em>nature<\/em>. Le terme\u00a0\u03b8\u03b5\u03cc\u03c2 y \u00e9tant utilis\u00e9 de mani\u00e8re abstraite, Peters r\u00e9fute l&rsquo;affirmation de <strong>Colwell<\/strong> selon laquelle\u00a0\u03b8\u03b5\u03cc\u03c2 serait d\u00e9fini (p.239, je souligne) :<\/p>\n<blockquote>\n<p style=\"text-align: justify;\">Without\u00a0the article, <strong>\u03b8\u03b5\u03cc\u03c2 must be interpreted in the abstract sense: god, deity,\u00a0pertaining to divine<\/strong>.\u00a0Many modern interpreters understand the author\u2019s\u00a0statement as an affirmation of Jesus\u2019 divinity, so that \u03b8\u03b5\u03cc\u03c2 is interpreted in\u00a0a qualitative sense; \u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 possessed the qualities of \u03b8\u03b5\u03cc\u03c2. This is essentially\u00a0correct, because the absence of the article indicates that the author\u00a0has characterized \u03b8\u03b5\u03cc\u03c2 as abstract, not definite or indefinite.<\/p>\n<\/blockquote>\n<p style=\"text-align: justify;\">Remarquez qu&rsquo;il r\u00e9cuse\u00a0les notions de <em>d\u00e9termination<\/em> ou d&rsquo;<em>ind\u00e9termination<\/em>\u00a0au profit de l&rsquo;abstraction (il fait d&rsquo;ailleurs un parall\u00e8le avec <strong>Joh 1.14<\/strong>). Comme je l&rsquo;expliquais dans <a title=\"Jean 1.1c : R\u00e9ponse \u00e0 M. JB\" href=\"http:\/\/areopage.net\/blog\/2013\/08\/15\/jean-1-1c-reponse-a-mjb\/\">ma r\u00e9ponse \u00e0 JB sur Jean 1.1c<\/a>, certes\u00a0\u03b8\u03b5\u03cc\u03c2 est suffisamment \u00ab\u00a0d\u00e9fini par lui-m\u00eame\u00a0\u00bb. Et d&rsquo;ailleurs Peters voit naturellement, comme moi, dans le\u00a0\u03b8\u03b5\u03cc\u03c2 articul\u00e9 le Dieu d&rsquo;Isra\u00ebl. Mais ici l&#8217;emploi tant\u00f4t articul\u00e9, tant\u00f4t non articul\u00e9, oblige \u00e0 saisir <em>une\u00a0nuance<\/em>, surtout quand on se souvient que Jean aime \u00e0 manier les jeux de mots, les subtilit\u00e9s du langage (ainsi que Peters le rappelle en p.239 en renvoyant \u00e0 <strong>Joh 3.8<\/strong> ou p.240 \u00e0 <strong>Joh 3.3<\/strong>). Il ne s&rsquo;oblige donc pas \u00e0 voir dans les mentions de\u00a0\u03b8\u03b5\u03cc\u03c2 qui suivent le m\u00eame Dieu, comme JB y inviterait sous pr\u00e9texte de d\u00e9finit\u00e9 intrins\u00e8que ou de r\u00e9f\u00e9rence&#8230; De surcro\u00eet, Peters \u00e9gratigne d&#8217;embl\u00e9e la d\u00e9finition faite par Wallace de la fonction de l&rsquo;article (cf. <a href=\"http:\/\/www.amazon.fr\/gp\/product\/9004257225\/ref=as_li_ss_tl?ie=UTF8&amp;camp=1642&amp;creative=19458&amp;creativeASIN=9004257225&amp;linkCode=as2&amp;tag=encyclopaed09-21\"><strong>Peters 2014 : 36-38<\/strong><\/a>), que JB tentait de m&rsquo;ass\u00e9ner (<a href=\"http:\/\/areopage.net\/blog\/wp-content\/uploads\/2013\/08\/Jean-1.1c-R%C3%A9ponse-%C3%A0-Didier-Fontaine.pdf\">JB, p.4<\/a> ; <a href=\"http:\/\/www.amazon.fr\/gp\/product\/0310218950\/ref=as_li_ss_tl?ie=UTF8&amp;camp=1642&amp;creative=19458&amp;creativeASIN=0310218950&amp;linkCode=as2&amp;tag=encyclopaed09-21\">ESNT : 209<\/a>). Il interroge m\u00eame la m\u00e9thodologie de Wallace, trop fond\u00e9e sur les \u00ab\u00a0English language categories\u00a0\u00bb : on effet, en partant \u00e0 la source de la langue anglaise, Wallace introduit des <em>distinctions fonctionnelles pl\u00e9thoriques<\/em> qui manquent de rigueur, parce qu&rsquo;elles se fondent sur la <em>traduction dynamique<\/em> plut\u00f4t que des <em>caract\u00e9ristiques intrins\u00e8ques<\/em> \u00e0 la langue grecque (\u00ab\u00a0Wallace\u2019s plethora of categories\u00a0of use is based on dynamic equivalence, rather than true correspondence. (&#8230;) Categories of usage should grow organically from the language itself\u00a0\u00bb, p.37). Si vous avez bien suivi le <a title=\"Sharp\u2019s rule : Wallace vs Porter (Tite 2.13, etc.)\" href=\"http:\/\/areopage.net\/blog\/2014\/01\/11\/sharps-rule-wallace-vs-porter\/\">d\u00e9bat Porter vs Wallace<\/a>, c&rsquo;est pr\u00e9cis\u00e9ment cette <em>impr\u00e9cision<\/em> terminologique que Porter objecte \u00e0 Wallace sur la \u00ab\u00a0r\u00e8gle\u00a0\u00bb de Sharp (on croirait lire Porter quand on d\u00e9couvre sous la plume de Peters, p.37, une critique\u00a0de\u00a0la \u00ab\u00a0proliferation <em>ad infinitum<\/em>, if not <em>ad absurdum<\/em>. <strong>The lack of an overarching theory<\/strong> means that there is nothing that governs, informs, and most importantly limits, this multiplication of categories.\u00a0\u00bb) Bien que contestant sa m\u00e9thodologie, il lui conc\u00e8de au moins le m\u00e9rite d&rsquo;avoir \u00e9cart\u00e9 le caract\u00e8re de marqueur de la d\u00e9finit\u00e9 de l&rsquo;article (il\u00a0pr\u00e9cise quand m\u00eame que\u00a0Wallace conserve la propension \u00e0\u00a0d\u00e9crire le grec en faisant recours inconsciemment \u00e0 la syntaxe de l&rsquo;article <em>anglais<\/em>, cf. p.38). Notons avec int\u00e9r\u00eat que pour Peters, \u00ab\u00a0the basic use of the article <strong>is far from arbitrary<\/strong>\u00a0\u00bb (p.38, je souligne).<\/p>\n<p style=\"text-align: justify;\">Sur Jean 1.1c, Peters\u00a0conclut ainsi\u00a0(pp. 239-240) :<\/p>\n<blockquote>\n<p style=\"text-align: justify;\">(&#8230;) the author does not ask the reader to choose between <em>God<\/em> and <em>divine<\/em>. Rather, he reinforces\u00a0both. As is often the case with John, the limitations of the English\u00a0language prevent us from fully capturing the word play. <strong>To capitalize\u00a0<em>God<\/em> is essentially to use it as a proper name, while lower-case <em>god<\/em> better\u00a0captures the notion of <em>deity<\/em> in the more abstract sense<\/strong>.\u00a0While John\u2019s\u00a0purpose is likely <em>both\/and<\/em> rather than <em>either\/or<\/em>, the limitations of English\u00a0expression do not allow the translator to render this in a manner that fully\u00a0corresponds to the author\u2019s characterization.<\/p>\n<\/blockquote>\n<p style=\"text-align: justify;\">Il ne faut pas ignorer la nuance, m\u00eame si elle est difficile \u00e0 exprimer. Il ne faut pas, comme Wallace, c\u00e9der \u00e0 la facilit\u00e9, en se rass\u00e9r\u00e9nant sous pr\u00e9texte de <em>pseudo-p\u00e9dagogie grammatico-trinitaire<\/em> (cf. <a href=\"http:\/\/www.amazon.fr\/gp\/product\/0310218950\/ref=as_li_ss_tl?ie=UTF8&amp;camp=1642&amp;creative=19458&amp;creativeASIN=0310218950&amp;linkCode=as2&amp;tag=encyclopaed09-21\">ESNT 269 n31<\/a>\u00a0; voir la citation dans mon <a title=\"Jean 1.1c : R\u00e9ponse \u00e0 M. JB\" href=\"http:\/\/areopage.net\/blog\/2013\/08\/15\/jean-1-1c-reponse-a-mjb\/\">pr\u00e9c\u00e9dent billet<\/a> sur Jean 1.1c). C&rsquo;est \u00e0 cette m\u00eame subtile nuance, et que seule peut exprimer (m\u00eame imparfaitement) <em>la minuscule<\/em> en fran\u00e7ais, que le <a href=\"http:\/\/www.amazon.fr\/gp\/product\/2227471204\/ref=as_li_ss_tl?ie=UTF8&amp;camp=1642&amp;creative=19458&amp;creativeASIN=2227471204&amp;linkCode=as2&amp;tag=encyclopaed09-21\"><em>Nouveau Vocabulaire\u00a0Biblique<\/em> (Bayard, 2004, p.441)<\/a>\u00a0faisait allusion, et que je citais tant\u00f4t\u00a0dans mon ouvrage sur le Nom (<a href=\"http:\/\/www.amazon.fr\/gp\/product\/2296035590\/ref=as_li_ss_tl?ie=UTF8&amp;camp=1642&amp;creative=19458&amp;creativeASIN=2296035590&amp;linkCode=as2&amp;tag=encyclopaed09-21\">2007 : 290<\/a>) :<\/p>\n<blockquote>\n<p style=\"text-align: justify;\">L&rsquo;auteur veut dire que le logos faisait partie de la r\u00e9alit\u00e9 divine, sans \u00eatre le Dieu supr\u00eame. &lsquo;Divin&rsquo; est trop faible, &lsquo;Dieu&rsquo; est trop fort. Le mot &lsquo;dieu&rsquo;, avec la minuscule, cherche \u00e0 rendre la pens\u00e9e.<\/p>\n<\/blockquote>\n<p style=\"text-align: justify;\">C&rsquo;est aussi \u00e0 cette m\u00eame conclusion que la\u00a0<a href=\"http:\/\/en.wikipedia.org\/wiki\/Coptic_versions_of_the_Bible\">version copte sahidique<\/a>\u00a0invite &#8211; version dont l&rsquo;int\u00e9r\u00eat pour la critique textuelle n&rsquo;est pas \u00e0 n\u00e9gliger (cf. <a href=\"http:\/\/www.persee.fr\/articleAsPDF\/ephe_0000-0002_1964_num_77_73_18230\/article_ephe_0000-0002_1964_num_77_73_18230.pdf\">Kasser EPHE\/73, pp.188-189<\/a>, <a href=\"http:\/\/books.google.fr\/books?id=ff-NlLHGsFIC&amp;printsec=frontcover&amp;hl=fr#v=onepage&amp;q&amp;f=false\">1966<\/a>\u00a0; <a href=\"http:\/\/www.amazon.fr\/gp\/product\/0198261705\/ref=as_li_ss_tl?ie=UTF8&amp;camp=1642&amp;creative=19458&amp;creativeASIN=0198261705&amp;linkCode=as2&amp;tag=encyclopaed09-21\">Metzger 1977 : 100-152<\/a>\u00a0; voir l&rsquo;\u00e9dition de Horner :\u00a0<strong><a href=\"https:\/\/archive.org\/stream\/copticversionofn03hornuoft#page\/n9\/mode\/2up\">1911 : 2-3<\/a><\/strong>, voir aussi\u00a0<a href=\"https:\/\/archive.org\/stream\/copticversionofn02horn#page\/332\/mode\/2up\">Horner 1898 : 332-333<\/a>). Je l&rsquo;avais d&rsquo;ailleurs\u00a0signal\u00e9 en son temps (<a href=\"http:\/\/www.amazon.fr\/gp\/product\/2296035590\/ref=as_li_ss_tl?ie=UTF8&amp;camp=1642&amp;creative=19458&amp;creativeASIN=2296035590&amp;linkCode=as2&amp;tag=encyclopaed09-21\">Fontaine 2007 : 291<\/a>). Bien que ce point ait fait l&rsquo;objet de tentatives d\u00e9sesp\u00e9r\u00e9es de contestation ou de minimisation,\u00a0subtiles (cf. <a href=\"http:\/\/books.google.fr\/books?id=838A8BDUI5kC&amp;lpg=PA240&amp;ots=CPgOcTYFKc&amp;dq=horner%20sahidic%20john%201.1&amp;hl=fr&amp;pg=PA240#v=onepage&amp;q&amp;f=false\">Wright, <em>in<\/em> Wallace 2011 : 240<\/a>\u00a0; l&rsquo;auteur montre que les Coptes lisaient bien une <em>Vorlage<\/em> munie d&rsquo;un \u03b8\u03b5\u0301\u03bf\u03c2 articul\u00e9 ; mais il ne souligne pas, ici du moins, combien le\u00a0choix d&#8217;employer l&rsquo;article ind\u00e9fini\u00a0se r\u00e9v\u00e8le alors <em>d&rsquo;autant plus<\/em>\u00a0<em>significatif <\/em>; ce m\u00eame auteur n&rsquo;est pas sans souligner <a href=\"https:\/\/www.academia.edu\/862536\/_Greek_Syntax_as_a_Criterion_of_Authenticity_A_New_Discussion_and_Proposal_\">la pertinence de la syntaxe<\/a> dans la recherche biblique)\u00a0ou <a href=\"https:\/\/www.academia.edu\/1282746\/Jehovahs_Witnesses_and_John_1_1_New_Evidence_Advances_the_Discussion\">non<\/a>\u00a0(m\u00eame auteur, qu&rsquo;on d\u00e9couvre emp\u00eatr\u00e9 dans de l&rsquo;apolog\u00e9tique navrante), un examen d\u00e9taill\u00e9 du probl\u00e8me (et ce, m\u00eame quand l&rsquo;examen est \u00e9videmment d\u00e9voy\u00e9 par une approche trinitaire \u00e0 peine voil\u00e9e, qu&rsquo;il serait ais\u00e9 de mettre en \u00e9vidence) <strong>montre que les Coptes ont fait usage de l&rsquo;article ind\u00e9fini <em>en toute connaissance de cause<\/em><\/strong>\u00a0(cf. <strong><a href=\"https:\/\/www.academia.edu\/862541\/_From_God_to_God_Noute_A_New_Discussion_and_Proposal_Regarding_John_1.1_and_the_Sahidic_Coptic_Version_of_the_NT_\">Wright et Ricchuiti 2011<\/a><\/strong>, ou <a href=\"http:\/\/hufind.huji.ac.il\/EBSCO\/PDF?id=000296399500003|edswah\">ici<\/a>, sp\u00e9cialement p.509 \u00ab\u00a0they were making an interpretative, <em>qualitative<\/em> distinction\u00a0\u00bb, \u00ab\u00a0This qualitative\/descriptive understanding\u00a0\u00bb\u00a0;\u00a0p.511, \u00ab\u00a0the indefinite article (&#8230;) was used with\u00a0<a href=\"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2014\/06\/1106142.gif\" data-rel=\"lightbox-gallery-Szzlh20E\" data-rl_title=\"\" data-rl_caption=\"\" title=\"\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-1887\" src=\"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2014\/06\/1106142.gif?resize=42%2C10\" alt=\"1106142\" width=\"42\" height=\"10\" \/><\/a>\u00a0within Sahidic Coptic grammar to indicate an interpretative distinction, categorically labelled in Coptic grammars as &lsquo;descriptive&rsquo; (or &lsquo;qualitative&rsquo; in Greek grammars)\u00a0\u00bb ; voir aussi <strong><a href=\"http:\/\/e-homoreligiosus.blogspot.gr\/2012\/12\/john-11-and-word-was-god-case-of.html\">ici<\/a>\u00a0<\/strong>; les auteurs rejoignent pour le copte ce que disent <a href=\"http:\/\/biblio.ebaf.info\/cgi-bin\/koha\/opac-ISBDdetail.pl?biblionumber=213927\">Harner<\/a> et <a href=\"http:\/\/books.google.fr\/books\/about\/The_Significance_of_the_Anarthrous_Predi.html?id=mQlrNwAACAAJ&amp;redir_esc=y\">Dixon<\/a> pour le grec).<\/p>\n<p style=\"text-align: justify;\">Certes, on ne peut qu&rsquo;\u00eatre insatisfait quand on passe d&rsquo;une langue \u00e0 l&rsquo;autre. Au vu des \u00e9l\u00e9ments tant anciens que nouveaux pr\u00e9sent\u00e9s ici, je suis tout \u00e0 fait ravi, et amus\u00e9, de r\u00e9it\u00e9rer cette formule de mon pr\u00e9c\u00e9dent billet, qui, nonobstant les contradicteurs p\u00e9remptoires est bel et bien fond\u00e9e \u00e0 soutenir p\u00e9remptoirement :<\/p>\n<blockquote>\n<p style=\"text-align: justify;\"><span style=\"color: #444444;\">La traduction \u00ab\u00a0et dieu \u00e9tait le Logos\u00a0\u00bb est correcte, je le maintiens.<\/span><\/p>\n<\/blockquote>\n","protected":false},"excerpt":{"rendered":"<p>Comme les volumes sp\u00e9cifiquement d\u00e9di\u00e9s \u00e0 la syntaxe de l&rsquo;article grec sont rares &#8211; on n&rsquo;avait rien vu de consistant depuis Middleton (1833) &#8211; il me tardait de mettre la main sur un nouveau volume sorti d\u00e9but 2014, celui de R. Peters, The Greek Article &#8211;\u00a0A Functional Grammar of \u03bf\u0314\u00a0-items in the Greek New Testament [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[2,5,7,9,94,294],"tags":[178,540,491,539,538,167,541],"class_list":["post-1862","post","type-post","status-publish","format-standard","hentry","category-actualites","category-grammaire","category-grec-biblique","category-lectures","category-liens","category-reflexions","tag-article-grec","tag-copte-sahidique","tag-jean-1-1","tag-middleton","tag-peters","tag-wallace","tag-wright-et-ricchuiti"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_shortlink":"https:\/\/wp.me\/p3MfBZ-u2","jetpack_sharing_enabled":true,"jetpack-related-posts":[{"id":6042,"url":"http:\/\/areopage.net\/blog\/2017\/05\/01\/jean-1-1-sed-perseverare\/","url_meta":{"origin":1862,"position":0},"title":"Jean 1.1 : sed perseverare&#8230;","author":"areopage","date":"01\/05\/2017","format":false,"excerpt":"\u00a0 Quand on lit sur le blog de David Vincent - blog que j'appr\u00e9cie par ailleurs - le post intitul\u00e9 \"Le prologue de Jean, les T\u00e9moins de J\u00e9hovah et la grammaire grecque\", on se demande : mais y a-t-il un professeur de grec pour sauver les TJ ? et incidemment\u00a0:\u2026","rel":"","context":"Dans &quot;grec biblique&quot;","block_context":{"text":"grec biblique","link":"http:\/\/areopage.net\/blog\/category\/grec-biblique\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2017\/05\/0105172-300x187.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1232,"url":"http:\/\/areopage.net\/blog\/2013\/12\/23\/logeion-ios-le-grec-et-le-latin-en-poche\/","url_meta":{"origin":1862,"position":1},"title":"\u039b\u039f\u0393\u0395\u0399\u039f\u039d (iOS) : le grec et le latin en poche !","author":"areopage","date":"23\/12\/2013","format":false,"excerpt":"J'avais d\u00e9j\u00e0 pr\u00e9sent\u00e9 ce portail de l'Universit\u00e9 de Chicago sur ma page des Dictionnaires de Grec Biblique. Il est d\u00e9sormais possible de le consulter hors ligne sur iOS\u00a0(pour plus de logiciels de ce type, voyez ma page Logiciels bibliques : Mac\/PC\/iOS\/Android). Cette application ravira les hell\u00e9nistes et les latinistes, puisqu'il\u2026","rel":"","context":"Dans &quot;grec biblique&quot;","block_context":{"text":"grec biblique","link":"http:\/\/areopage.net\/blog\/category\/grec-biblique\/"},"img":{"alt_text":"Logeion (iOS)","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2013\/12\/231213.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":110,"url":"http:\/\/areopage.net\/blog\/2013\/07\/23\/quand-dieu-parlait-grec\/","url_meta":{"origin":1862,"position":2},"title":"Quand Dieu parlait grec","author":"areopage","date":"23\/07\/2013","format":false,"excerpt":"Il vient de sortir et je l'ai aussit\u00f4t command\u00e9. Le dernier ouvrage de T.M. Law, When God spoke Greek me para\u00eet tout \u00e0 fait int\u00e9ressant (voir une pr\u00e9sentation ici). En effet, on oublie facilement que la premi\u00e8re bible des chr\u00e9tiens fut la bible grecque, la Septante. Au moins trois quart\u2026","rel":"","context":"Dans &quot;lectures&quot;","block_context":{"text":"lectures","link":"http:\/\/areopage.net\/blog\/category\/lectures\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":4898,"url":"http:\/\/areopage.net\/blog\/2016\/04\/17\/temps-et-aspect-verbal-en-grec-ancien\/","url_meta":{"origin":1862,"position":3},"title":"Temps et aspect verbal en grec ancien","author":"areopage","date":"17\/04\/2016","format":false,"excerpt":"Comprendre les modalit\u00e9s de l'expression de la temporalit\u00e9 et de l'aspect est sans doute l'une des t\u00e2ches les plus difficile en grec ancien, et plus encore en h\u00e9breu biblique. Mike Aubrey, sur son blog Koine Greek, fournit une liste utile de ressources pour le grec : Tense & Aspect Resources.\u2026","rel":"","context":"Dans &quot;grec biblique&quot;","block_context":{"text":"grec biblique","link":"http:\/\/areopage.net\/blog\/category\/grec-biblique\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":9416,"url":"http:\/\/areopage.net\/blog\/2022\/10\/27\/ancient-greek-grammar-for-the-study-of-the-new-testament-von-siebenthal-2019-2\/","url_meta":{"origin":1862,"position":4},"title":"Ancient Greek Grammar for the Study of the New Testament (von Siebenthal 2019)","author":"areopage","date":"27\/10\/2022","format":false,"excerpt":"Les miracles arrivent. Je vous ai pr\u00e9sent\u00e9 en d\u00e9tails, dans un pr\u00e9c\u00e9dent billet, cette excellente grammaire : von Siebenthal, Ancient Greek for the Study of the New Testament (Peter Lang, 2019). Voici que l'\u00e9diteur la rend gratuitement disponible en ligne sous forme de PDF, ePub ou MOBI ! Le document\u2026","rel":"","context":"Dans &quot;grammaire&quot;","block_context":{"text":"grammaire","link":"http:\/\/areopage.net\/blog\/category\/grammaire\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2020\/03\/2103201-198x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":5013,"url":"http:\/\/areopage.net\/blog\/2016\/06\/26\/journal-of-greek-linguistics-brill-2000-2016\/","url_meta":{"origin":1862,"position":5},"title":"Journal of Greek Linguistics (Brill, 2000-2016)","author":"areopage","date":"26\/06\/2016","format":false,"excerpt":"Une fois n'est pas coutume, Brill met en ligne gratuitement, en open access,\u00a0l'int\u00e9gralit\u00e9 de la revue Journal of Greek Linguistics, depuis 2000 jusqu'\u00e0 pr\u00e9sent. C'est assez technique. On y trouvera \u00e0 l'occasion des articles sur le NT, comme : \"Breaking down and putting back together: analysis and synthesis of New\u2026","rel":"","context":"Dans &quot;grec&quot;","block_context":{"text":"grec","link":"http:\/\/areopage.net\/blog\/category\/grec\/"},"img":{"alt_text":"2606161","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2016\/06\/2606161.jpg?resize=350%2C200","width":350,"height":200},"classes":[]}],"_links":{"self":[{"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/1862","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/comments?post=1862"}],"version-history":[{"count":22,"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/1862\/revisions"}],"predecessor-version":[{"id":1911,"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/1862\/revisions\/1911"}],"wp:attachment":[{"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/media?parent=1862"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/categories?post=1862"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/tags?post=1862"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}