{"id":4376,"date":"2015-11-25T22:25:23","date_gmt":"2015-11-25T21:25:23","guid":{"rendered":"http:\/\/areopage.net\/blog\/?p=4376"},"modified":"2015-12-31T07:24:30","modified_gmt":"2015-12-31T06:24:30","slug":"le-nom-divin-dans-le-livre-de-jonas","status":"publish","type":"post","link":"http:\/\/areopage.net\/blog\/2015\/11\/25\/le-nom-divin-dans-le-livre-de-jonas\/","title":{"rendered":"Le nom divin dans le livre de Jonas"},"content":{"rendered":"

\"2511151\"<\/a><\/p>\n

Qu’on l’aborde sous l’angle historique, linguistique, th\u00e9ologique, textuel ou litt\u00e9raire, ce petit proph\u00e8te ne lasse pas de surprendre. Sa concision – seulement 4 chapitres et 48 versets – ne l’emp\u00eache pas de pr\u00e9senter une richesse insoup\u00e7onn\u00e9e, voire d\u00e9concertante. Les h\u00e9bra\u00efsants en savent quelque chose, qui commencent souvent leurs premiers pas en compagnie de Jonas.<\/p>\n

Ce qui m’int\u00e9resse ici, c’est l’analyse narrative<\/em>, sp\u00e9cialement en lien avec la d\u00e9signation de Dieu : dans le livre de Jonas, <\/em>en effet, on remarque que Dieu est d\u00e9sign\u00e9 de trois mani\u00e8res diff\u00e9rentes : essentiellement par \u05d9\u05d4\u05d5\u05d4, J\u00e9hovah<\/em> (26 fois) ou par \u05d4\u05d0\u05dc\u05d4\u05d9\u05dd\/\u05d0\u05dc\u05d4\u05d9\u05dd, Dieu<\/em> (16 fois), et une fois par \u05d0\u05dc, Dieu <\/em>(dans une allusion \u00e0 Exode 34.6). Cette alternance a-t-elle un sens, et si oui lequel ?<\/p>\n

\"2511152\" <\/a>\"2511153\"<\/a><\/p>\n

Tout comme dans le Pentateuque,<\/em> certains sont tent\u00e9s de recourir \u00e0 l’analyse r\u00e9dactionnelle<\/em>, et imaginent des sources<\/em> diverses dans lesquelles l’auteur aurait pioch\u00e9, ce qui rendrait compte des diff\u00e9rences dans la d\u00e9signation de Dieu ; d’autres invoquent la libert\u00e9 litt\u00e9raire de l’auteur (cf. Lichtert 2003 : 247<\/a>, Bolin 1997 : 45<\/a>).<\/p>\n

Des \u00e9tudes plus r\u00e9centes pointent n\u00e9anmoins les insuffisances de ces explications (Goldstein 2007 : 77<\/a>, je souligne<\/em>) :<\/p>\n

\n

Whether the chapters of the book were born of several minds or just one, the final product demonstrates a clear intention by one person to integrate literary themes through precise wording. I offer as an example of this intention what appears to be the purposeful selection of the divine names<\/strong> YHWH and Elohim throughout the narrative portions of Jonah, which should not be attributed either to the combination of sources or to random usage<\/strong>.<\/p>\n<\/blockquote>\n

De fait, il semble bien y avoir dans le livre de Jonas un proc\u00e9d\u00e9 narratif homog\u00e8ne concernant les d\u00e9signations du divin. Sur la nature de ce proc\u00e9d\u00e9, l’hypoth\u00e8se la plus courante fait \u00e9tat d’un emploi s\u00e9lectif qui tiendrait compte du contexte<\/strong> : tant\u00f4t le t\u00e9tragramme est employ\u00e9 quand il est question du Dieu d’Isra\u00ebl, le Dieu unique<\/em>, tant\u00f4t on recourt \u00e0 un plus g\u00e9n\u00e9rique Elohim<\/em> quand il s’agit des dieux pa\u00efens, dont l’existence est implicitement ni\u00e9e<\/strong>. Il n’est sans doute d’ailleurs pas possible de comprendre Jonas<\/em> sans avoir quelque part \u00e0 l’esprit le th\u00e8me d’ \u00ab\u00a0Isra\u00ebl et les nations\u00a0\u00bb, th\u00e8me qui parcourt d’autres proph\u00e8tes parmi les Douze. Ainsi Kidner (1970 : 126)<\/a>, qui rel\u00e8ve une tendance assez nette : \u00ab\u00a0a preference for ‘Yahweh’ in an Israelite context and \u2018Elohim\u2019 elsewhere\u00a0\u00bb, bien qu’il y ait des exceptions.<\/p>\n

D’autres l’ont remarqu\u00e9 \u00e0 des degr\u00e9s divers, distinguant parfois entre les diverses sections du livre de Jonas, mais soulignant toujours le m\u00eame principe \u00e0 peu de chose pr\u00e8s. Ainsi Limburg (1993 : 45<\/a>) :<\/p>\n

\n

Jonah 1.1-16 suggests a pattern in name usage. Yahweh is used to refer to the God of the Hebrews, and Elohim is used in connection with the gods of the non-Israelite sailors and their captain<\/strong>, in 1:5 and 6 (twice). The sailors hear about Yahweh from Jonah (1:9), and in 1:14-15 they are addressing and worshipping Yahweh as the God of heaven and the maker of the sea and the dry land.<\/p>\n<\/blockquote>\n

M\u00eame id\u00e9e chez Goldstein (2007 : 78)<\/a> :<\/p>\n

\n

For Jonah (…) the name YHWH serves when the Deity engages directly with an Israelite, while the term Elohim is employed in descriptions of the relationship God has with non-Israelites. This distinction works clearly in the four chapters.<\/p>\n<\/blockquote>\n

On se rend compte du distinguo assez facilement :<\/p>\n

Narrateur<\/strong> : \u05d5\u05b7\u05bd\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d3\u05bc\u05b0\u05d1\u05b7\u05e8 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4<\/span> \u05d0\u05b6\u05dc \u05d9\u05d5\u05b9\u05e0\u05b8\u05d4 \u05d1\u05b6\u05df \u05d0\u05b2\u05de\u05b4\u05ea\u05bc\u05b7\u05d9 \u05dc\u05b5\u05d0\u05de\u05b9\u05bd\u05e8, La parole de J\u00e9hovah<\/span> vint \u00e0 Jonas, fils d’Amitta\u00ef <\/em> (Jonas 1.1)<\/p>\n

Jonas<\/strong> : \u05e7\u05b8\u05e8\u05b8\u05d0\u05ea\u05b4\u05d9 \u05de\u05b4\u05e6\u05bc\u05b8\u05e8\u05b8\u05d4 \u05dc\u05b4\u05d9 \u05d0\u05b6\u05dc \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4<\/span> \u05d5\u05b7\u05bd\u05d9\u05bc\u05b7\u05e2\u05b2\u05e0\u05b5\u05e0\u05b4\u05d9, Dans ma d\u00e9tresse, j’ai invoqu\u00e9 J\u00e9hovah<\/span>, et il m’a r\u00e9pondu<\/em> (Jonas 2:2)<\/p>\n

Les non-Isra\u00e9lites<\/strong> : …\u05d0\u05d5\u05bc\u05dc\u05b7\u05d9 \u05d9\u05b4\u05ea\u05b0\u05e2\u05b7\u05e9\u05c1\u05bc\u05b5\u05ea \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/span> \u05dc\u05b8\u05e0\u05d5\u05bc \u05d5\u05b0\u05dc\u05b9\u05d0 \u05e0\u05b9\u05d0\u05d1\u05b5\u05bd\u05d3, peut-\u00eatre (le) Dieu<\/span> pensera-t-il \u00e0 nous et nous ne p\u00e9rirons pas<\/em> (Jonas 1:6)<\/p>\n

D’ailleurs le narrateur ne manque pas de signaler que chacun se tourne vers son dieu, indiquant implicitement la multiplicit\u00e9<\/em> des dieux de ces marins (\u05d5\u05b7\u05bd\u05d9\u05bc\u05b4\u05d6\u05b0\u05e2\u05b2\u05e7\u05d5\u05bc \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b6\u05dc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9\u05d5 , ils implor\u00e8rent chacun son dieu<\/em>, 1.5). Ce faisant, le distinguo \u05d9\u05d4\u05d5\u05d4\/\u05b7\u05d0\u05dc\u05d4\u05d9\u05dd est important car il rend d’autant plus cruciale la r\u00e9v\u00e9lation du nom<\/strong>, en 1.9, qui est d’autant plus p\u00e9remptoire qu’elle est, comme nous allons voir, teint\u00e9e d’une certaine ironie.<\/p>\n

\u05e2\u05b4\u05d1\u05b0\u05e8\u05b4\u05d9 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d5\u05b0\u05d0\u05b6\u05ea \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9 \u05d4\u05b7\u05e9\u05c1\u05bc\u05b8\u05de\u05b7\u05d9\u05b4\u05dd \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b8\u05e8\u05b5\u05d0 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 \u05d0\u05b6\u05ea \u05d4\u05b7\u05d9\u05bc\u05b8\u05dd \u05d5\u05b0\u05d0\u05b6\u05ea \u05d4\u05b7\u05d9\u05bc\u05b7\u05d1\u05bc\u05b8\u05e9\u05c1\u05b8\u05bd\u05d4<\/p>\n

Je suis h\u00e9breu, et je r\u00e9v\u00e8re J\u00e9hovah, le Dieu des cieux, qui a fait la mer et la terre ferme.<\/em><\/p>\n

D\u00e8s lors, les non-Isra\u00e9lites sont inform\u00e9s du Nom, et ils l’emploient (de mani\u00e8re syncr\u00e9tique ?): \u00ab\u00a0\u05d0\u05b8\u05e0\u05bc\u05b8\u05d4 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4\u00a0\u00bb (\u00f4 J\u00e9hovah<\/em>), \u00ab\u00a0\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4\u00a0\u00bb (toi J\u00e9hovah<\/em>), v.14 :<\/p>\n

\n

the narrator is explicit in showing that the sailors only know the name YHWH because Jonah has shared it with them, and they now turn to worshipping YHWH, at least for the moment. (Goldstein 2007 : 80)<\/p>\n<\/blockquote>\n

Il en est de m\u00eame chez les Ninivites, qui, par suite de la pr\u00e9dication de Jonas, se mettent \u00e0 implorer (le) Dieu, \u05d4\u05d0\u05dc\u05d4\u05d9\u05dd.<\/p>\n

Il vaut la peine de citer in extenso<\/em> la conclusion de Goldstein (2007 : 83) :<\/p>\n

\n

The frequent shift between divine names is explained by the observation that, when the narrative concerns the relationship between God and Israel (represented by Jonah), the author uses YHWH, and when the narrative’s concern is the relationship between God and non-Israelites (represented by Nineveh), he uses Elohim. Through the use of divine name, the author intends to show that, although Israelites are \u00ab\u00a0YHWH’s\u00a0\u00bb people, non-Israelites are responsible to this same God. God demonstrates the same characteristic mercy to them as he does to Jonah. By using YHWH in specific cases and Elohim in others, the author indicates that, even if one does not know the special name by which Jonah and the Israelites call God, one can still derive the benefits of allegiance to him.<\/p>\n<\/blockquote>\n

D’autres ex\u00e9g\u00e8tes ont analys\u00e9 ce fait narratif plus ou moins en d\u00e9tail. Je ne mentionnerai ici que Richter 2003<\/a>, qui parvient \u00e0 des conclusions tout \u00e0 fait similaires, apr\u00e8s avoir eu soin toutefois de distinguer les diff\u00e9rentes situations chapitre par chapitre (cf. p.249, 250).<\/p>\n

\"2511154\"<\/a><\/p>\n

Matthieu Richelle<\/a> (2012 : 145-145<\/a>) signale un autre fait narratif assez int\u00e9ressant : l’ironie.<\/p>\n

Alors que le proph\u00e8te s’est enfui pr\u00e9cis\u00e9ment parce qu’il ne veut pas aller proclamer la parole du Seigneur \u00e0 un peuple \u00e9tranger, c’est justement sa fuite qui conduit des marins adorant chacun son dieu (Jon. 1.5) \u00e0 se mettre \u00e0 prier celui d’Isra\u00ebl (v. 14) ! \u00ab\u00a0L’activit\u00e9 anti-missionnaire de Jonas a ironiquement abouti \u00e0 la conversion de non-Isra\u00e9lites.\u00a0\u00bb C’est d’autant plus frappant que Jonas s’\u00e9tait pr\u00e9sent\u00e9 d’embl\u00e9e en mettant en avant sa pi\u00e9t\u00e9 : \u00ab\u00a0Je suis h\u00e9breu et je crains le Seigneur\u00a0\u00bb (v.9) , dans l’histoire, ce sont les marins qui se montrent les plus \u00ab\u00a0spirituels\u00a0\u00bb. Plus loin, l’attitude de Jonas au sujet de Ninive montre que \u00ab\u00a0Jonas veut b\u00e9n\u00e9ficier de la gr\u00e2ce de Dieu sans \u00eatre chang\u00e9e par elle, et en m\u00eame temps il veut l’\u00e9loigner de ceux dont la vie est r\u00e9ellement<\/em> chang\u00e9e par elle.\u00a0\u00bb<\/p>\n

Documents \u00e0 consulter<\/strong> : Goldstein, \u00ab\u00a0On the Use of the Name of God in the Book of Jonah\u00a0\u00bb, in Malena et Miano 2007 : 77-83<\/a> | Kidner, \u00ab\u00a0The distribution of the divine names in Jonah\u00a0\u00bb, Tyndale Bulletin<\/em> 21, 1970 : 126-127<\/a> | Richter, \u00ab\u00a0R\u00e9cit et noms de Dieu dans le livre de Jonas\u00a0\u00bb, Biblica<\/em> 84\/2, 2003 : 247-251<\/a> | Limburg, \u00ab\u00a0Excursus : The Names for God in Jonah\u00a0\u00bb, 1993 :45-47<\/a> | Knauf, \u00ab\u00a0Jonas\u00a0\u00bb in R\u00f6mer et al. 2004 : 420-426<\/a> | Richelle <\/a>2012<\/a> | Feuillet, SDB IV : 1104-1131 | Kessler-Mesguich 2008 : 216-226<\/a> | Jonas interlin\u00e9aire h\u00e9breu – fran\u00e7ais<\/a> | Gertoux 2015<\/a> | Echols 2013<\/a> | Tucker 2006<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Qu’on l’aborde sous l’angle historique, linguistique, th\u00e9ologique, textuel ou litt\u00e9raire, ce petit proph\u00e8te ne lasse pas de surprendre. Sa concision – seulement 4 chapitres et 48 versets – ne l’emp\u00eache pas de pr\u00e9senter une richesse insoup\u00e7onn\u00e9e, voire d\u00e9concertante. Les h\u00e9bra\u00efsants en savent quelque chose, qui commencent souvent leurs premiers pas en compagnie de Jonas. Ce […]<\/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":[9,294],"tags":[793,60,84,792,791,672],"class_list":["post-4376","post","type-post","status-publish","format-standard","hentry","category-lectures","category-reflexions","tag-analyse-narrative","tag-nom-divin","tag-tetragramme","tag-792","tag-791","tag-672"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_shortlink":"https:\/\/wp.me\/p3MfBZ-18A","jetpack_sharing_enabled":true,"jetpack-related-posts":[{"id":1307,"url":"http:\/\/areopage.net\/blog\/2014\/01\/14\/de-lantiquite-de-leuphemisme-%d7%90%d6%b2%d7%93%d6%b9%d7%a0%d6%b8%d7%99-pour-%d7%99%d6%b0%d7%94%d6%b9%d7%95%d6%b8%d7%94\/","url_meta":{"origin":4376,"position":0},"title":"De l’antiquit\u00e9 de l’euph\u00e9misme \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 pour \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4","author":"areopage","date":"14\/01\/2014","format":false,"excerpt":"When the Tetragrammaton began to be read as Adonai is the subject of significant debate. While \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 in the Old Greek may be important evidence for this euphemism, many continue to doubt whether \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 is original to the Old Greek. In this article, the unique value of the double title\u2026","rel":"","context":"Dans "h\u00e9breu biblique"","block_context":{"text":"h\u00e9breu biblique","link":"http:\/\/areopage.net\/blog\/category\/hebreu-biblique\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":6720,"url":"http:\/\/areopage.net\/blog\/2018\/03\/24\/le-nom-divin-dans-le-1qisaa-et-le-1qisab\/","url_meta":{"origin":4376,"position":1},"title":"Le nom divin dans le 1QIsaa et le 1QIsab","author":"areopage","date":"24\/03\/2018","format":false,"excerpt":"1QIsaaLe Grand Rouleau d'Isa\u00efe (1QIsaa), dat\u00e9 du IIe - Ier s. av. J.-C. est certainement le manuscrit le plus embl\u00e9matique d\u00e9couvert \u00e0 Qumr\u00e2n, non seulement par son \u00e9tat de pr\u00e9servation exceptionnel - il contient pratiquement l'ensemble du livre d'Isa\u00efe le long de ses 7.34 m\u00e8tres\u00a0- mais aussi parce qu'il s'est\u2026","rel":"","context":"Dans "actualit\u00e9s"","block_context":{"text":"actualit\u00e9s","link":"http:\/\/areopage.net\/blog\/category\/actualites\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2018\/03\/2403181.png?resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2018\/03\/2403181.png?resize=350%2C200 1x, https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2018\/03\/2403181.png?resize=525%2C300 1.5x, https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2018\/03\/2403181.png?resize=700%2C400 2x"},"classes":[]},{"id":3645,"url":"http:\/\/areopage.net\/blog\/2015\/07\/30\/le-tetragramme-chez-eusebe-de-cesaree-morlet-2014\/","url_meta":{"origin":4376,"position":2},"title":"Le t\u00e9tragramme chez Eus\u00e8be de C\u00e9sar\u00e9e (Morlet, 2014)","author":"areopage","date":"30\/07\/2015","format":false,"excerpt":"S\u00e9bastien Morlet a livr\u00e9, dans la Revue d'\u00e9tudes augustiniennes et patristiques (60, 2014, 213-252), une \u00e9tude tout \u00e0 fait remarquable, intitul\u00e9e \"Mentions et interpr\u00e9tations du t\u00e9tragramme chez Eus\u00e8be de C\u00e9sar\u00e9e\". L'\u00e9tude est assortie d'un appendice pr\u00e9sentant les 26 textes discut\u00e9s. Eus\u00e8be de C\u00e9sar\u00e9e appara\u00eet comme l\u2019auteur chr\u00e9tien de l\u2019Antiquit\u00e9 qui\u2026","rel":"","context":"Dans "grec biblique"","block_context":{"text":"grec biblique","link":"http:\/\/areopage.net\/blog\/category\/grec-biblique\/"},"img":{"alt_text":"3007151","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2015\/07\/3007151.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":3389,"url":"http:\/\/areopage.net\/blog\/2015\/06\/25\/blasphemie-et-euphemie-benveniste-sur-le-nom-divin-1969\/","url_meta":{"origin":4376,"position":3},"title":"Blasph\u00e9mie et euph\u00e9mie : Benv\u00e9niste sur le nom divin (1969)","author":"areopage","date":"25\/06\/2015","format":false,"excerpt":"On est \u00e9tonn\u00e9 que des jurons puissent \u00eatre form\u00e9s \u00e0 partir du nom divin. Qui ne connait pas les exclamations \"(sacr\u00e9) nom de Dieu\" ou \"nom de nom\" ? Cela n'a pas \u00e9chapp\u00e9 aux linguistiques, et E. Benv\u00e9niste livre \u00e0 ce sujet d'int\u00e9ressantes consid\u00e9rations : Dans les langues occidentales, le\u2026","rel":"","context":"Dans "lectures"","block_context":{"text":"lectures","link":"http:\/\/areopage.net\/blog\/category\/lectures\/"},"img":{"alt_text":"EmileBenveniste","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2015\/06\/EmileBenveniste.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":3572,"url":"http:\/\/areopage.net\/blog\/2015\/07\/25\/levitique-24-16-%e1%bd%80%ce%bd%ce%bf%ce%bc%e1%bd%b1%ce%b6%cf%89%ce%bd-%ce%b4%e1%bd%b2-%cf%84%e1%bd%b8-%e1%bd%82%ce%bd%ce%bf%ce%bc%ce%b1\/","url_meta":{"origin":4376,"position":4},"title":"L\u00e9vitique 24.16 : \u1f40\u03bd\u03bf\u03bc\u1f71\u03b6\u03c9\u03bd \u03b4\u1f72 \u03c4\u1f78 \u1f42\u03bd\u03bf\u03bc\u03b1","author":"areopage","date":"25\/07\/2015","format":false,"excerpt":"On lit en L\u00e9vitique 24.15b-16a (LXX) : 15 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f43\u03c2 \u1f10\u1f70\u03bd \u03ba\u03b1\u03c4\u03b1\u03c1\u1f71\u03c3\u03b7\u03c4\u03b1\u03b9 \u03b8\u03b5\u1f79\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1f71\u03bd \u03bb\u03ae\u03bc\u03c8\u03b5\u03c4\u03b1\u03b9 16 \u1f40\u03bd\u03bf\u03bc\u1f71\u03b6\u03c9\u03bd \u03b4\u1f72 \u03c4\u1f78 \u1f42\u03bd\u03bf\u03bc\u03b1 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u03b8\u03b1\u03bd\u1f71\u03c4\u1ff3 \u03b8\u03b1\u03bd\u03b1\u03c4\u03bf\u03cd\u03c3\u03b8\u03c9 Si l'on traduit litt\u00e9ralement sans tenir compte du contexte, il faut comprendre : tout homme qui maudira Dieu portera sa faute, mais nommant le nom de Seigneur\u2026","rel":"","context":"Dans "grec biblique"","block_context":{"text":"grec biblique","link":"http:\/\/areopage.net\/blog\/category\/grec-biblique\/"},"img":{"alt_text":"2507151","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2015\/07\/2507151-300x113.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":2590,"url":"http:\/\/areopage.net\/blog\/2014\/12\/07\/le-nom-de-dieu-dvd-poppenberg-2014\/","url_meta":{"origin":4376,"position":5},"title":"Le Nom de Dieu (DVD, Poppenberg 2014)","author":"areopage","date":"07\/12\/2014","format":false,"excerpt":"27.12.16 : D\u00e9couvrez d\u00e9sormais ce documentaire en ligne. A la r\u00e9flexion, le Nom de Dieu n'est pas un sujet scientifique, mais religieux. La science peut et doit apporter sa pierre \u00e0 l'\u00e9difice : quel est ce Nom, a-t-il \u00e9t\u00e9 utilis\u00e9, o\u00f9, quand et comment; peut-on encore le prononcer ? Mais\u2026","rel":"","context":"Dans "actualit\u00e9s"","block_context":{"text":"actualit\u00e9s","link":"http:\/\/areopage.net\/blog\/category\/actualites\/"},"img":{"alt_text":"1","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2014\/12\/1-300x136.png?resize=350%2C200","width":350,"height":200},"classes":[]}],"_links":{"self":[{"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/4376","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=4376"}],"version-history":[{"count":29,"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/4376\/revisions"}],"predecessor-version":[{"id":4495,"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/4376\/revisions\/4495"}],"wp:attachment":[{"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/media?parent=4376"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/categories?post=4376"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/tags?post=4376"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}