{"id":1307,"date":"2014-01-14T21:16:49","date_gmt":"2014-01-14T20:16:49","guid":{"rendered":"http:\/\/areopage.net\/blog\/?p=1307"},"modified":"2014-01-14T21:16:49","modified_gmt":"2014-01-14T20:16:49","slug":"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","status":"publish","type":"post","link":"https:\/\/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\/","title":{"rendered":"De l’antiquit\u00e9 de l’euph\u00e9misme \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 pour \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4"},"content":{"rendered":"
\n

When the Tetragrammaton began to be read as Adonai<\/em> 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 \u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4\u00a0is established in tracing the euphemism in question, and the replacement of \u00a0\u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4\u00a0\u00a0of 2 Samuel with \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05dd\u00a0in Chronicles is presented as early evidence of the euphemism. Thus the reading Adonai for the Tetragrammaton appears to have begun considerably earlier than is commonly thought.<\/p>\n<\/blockquote>\n

Tel est le point que soul\u00e8ve K. P. Hong dans un r\u00e9cent article du JSOT (37.4, 2013 : 473-484), The Euphemism for the Ineffable Name of God and Its Early Evidence in Chronicles<\/em><\/a>. J’en r\u00e9sume ci-apr\u00e8s les faits saillants.<\/p>\n

Le fait que \u03ba\u03c5\u0301\u03c1\u03b9\u03bf\u03c2 soit le substitut original pour le nom divin dans la Septante, ou non, comme semblent l’indiquer les manuscrits conserv\u00e9s \u00e0 ce jour ainsi que les t\u00e9moignages anciens (Orig\u00e8ne, J\u00e9r\u00f4me), fait d\u00e9bat – et j’ai d\u00e9j\u00e0 eu l’occasion de donner mon sentiment<\/a>\u00a0sur ce point. Ce qui est moins contest\u00e9 en revanche, c’est la relative anciennet\u00e9 de l’habitude de prononcer Adonay<\/em> au lieu de Yehowah<\/em>.<\/p>\n

Dans le Talmud (b. Kid. 71a ; b. Pes. 50a<\/em> ; VIe<\/strong> s.) on a une mention explicite invitant \u00e0 ne pas prononcer les quatre lettres du t\u00e9tragramme (yod, h\u00e9, waw, h\u00e9<\/em>) comme elles sont \u00e9crites, mais alef, daleth<\/em> (comme dans \u05d0\u05d3\u05e0\u05d9). On sait \u00e9galement par la Mishnah (Tamid 7.2, Sotah 7.6, Yoma 6.2<\/em> ; IIe<\/strong> s.) qu’au temps de Simon le Juste, les pr\u00eatres ne b\u00e9nissaient plus le peuple en faisant mention du Nom, et que le grand-pr\u00eatre ne l’employait plus qu’une fois par an, le Jour des Propitiations.<\/p>\n

Dans les commentaires bibliques trouv\u00e9s \u00e0 Qumran, le Nom para\u00eet souvent en pal\u00e9o-h\u00e9breu, mais c’est un substitut qui lui est pr\u00e9f\u00e9r\u00e9 dans le corps du commentaire (ex.pour le Pesher Habaqouq<\/em> 1QpHab, Ier<\/strong> s. :\u00a0\u05d0\u05dc ). Parfois, une coquille permet de soup\u00e7onner ce qui se passait : dans le fameux 1QIsa (Ier<\/strong> s.), on trouve deux instances (6.1, 7.20) o\u00f9 le scribes a commenc\u00e9 par un yod<\/em>, comme pour \u00e9crire le nom divin \u05d9\u05d4\u05d5\u05d4, avant de se reprendre et d’\u00e9crire \u05d0\u05d3\u05e0\u05d9 – ce qui s’explique bien, \u00e9videmment, si le Nom \u00e9tait lu \u00ab\u00a0Seigneur\u00a0\u00bb.<\/p>\n

Mais l’essentiel des t\u00e9moignages soutiennent quand m\u00eame un nom divin \u00e9crit tel quel, et non substitu\u00e9, dans les manuscrits de la LXX – ce qui n’emp\u00eache pas Hong de faire cette remarque significative, \u00e0 l’appui de Pietersma ou R\u00f6sel :<\/p>\n

\n

At the same time, the lack of evidence from earlier witnesses does not categorically disprove the possibility of an original \u03ba\u03c5\u0301\u03c1\u03b9\u03bf\u03c2, because all the extant witnesses are anyhow much later than the supposed date of the Old Greek. (p.478)<\/p>\n<\/blockquote>\n

Assez amusant quand on y pense : on pourrait dire la m\u00eame chose du nom divin dans le Nouveau Testament…\u00a0Ce m\u00eame auteur sugg\u00e8re aussi, pourquoi pas, l’existence de plusieurs<\/em> pratiques \u00e0 l’\u00e9gard du Nom dans la Septante.<\/p>\n

Mais ce qui fait le c\u0153ur de son \u00e9tude, c’est le cas du segment\u00a0\u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 qui aurait d\u00fb donner \u00e0 l’oral le g\u00eanant \u00ab\u00a0Seigneur Seigneur\u00a0\u00bb s’il avait \u00e9t\u00e9 lu tel quel, en respectant la pratique de substituer le Nom par \u00ab\u00a0Seigneur\u00a0\u00bb. On sait par le texte massor\u00e9tique (ph\u00e9nom\u00e8ne du qere perpetuum<\/em>) que c’\u00e9tait lu \u05d0\u05b2\u05d3\u05b9\u05e0\u05b8\u05d9 \u05d9\u05b0\u05d4\u05d5\u05b4\u05d4<\/span>, Seigneur Dieu<\/em> (soit \u05d0\u05d3\u05e0\u05d9 \u05d0\u05dc\u05d4\u05d9\u05dd) – mais peut-on extrapoler ce t\u00e9moignage tardif \u00e0 une pratique plus ancienne ?<\/p>\n

Dans le livre d\u2019\u00c9z\u00e9chiel notamment, on trouve \u03ba\u03c5\u0301\u03c1\u03b9\u03bf\u03c2, \u03ba\u03c5\u0301\u03c1\u03b9\u03bf\u03c2 \u03ba\u03c5\u0301\u03c1\u03b9\u03bf\u03c2, et \u03ba\u03c5\u0301\u03c1\u03b9\u03bf\u03c2 \u03bf\u0314 \u03b8\u03b5\u03bf\u0301\u03c2 – et il est facile de constater que \u03ba\u03c5\u0301\u03c1\u03b9\u03bf\u03c2 \u03ba\u03c5\u0301\u03c1\u03b9\u03bf\u03c2 est mis pour\u00a0\u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4, tandis que\u00a0\u03ba\u03c5\u0301\u03c1\u03b9\u03bf\u03c2 \u03bf\u0314 \u03b8\u03b5\u03bf\u0301\u03c2 \u00a0pourrait renvoyer au m\u00eame segment, mais lu via le qere perpetuum<\/em>,\u00a0\u05d0\u05d3\u05e0\u05d9 \u05d0\u05dc\u05d4\u05d9\u05dd.<\/p>\n

Avec les passages parall\u00e8les entre Samuel-Rois et Chroniques, il est possible d’aller plus loin. Je ne citerai que deux exemples repr\u00e9sentatifs :<\/p>\n

2 \u00a0Samuel 7.18\u00a0\u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4. Parall\u00e8le, 1 Chroniques 17.16 :\u00a0\u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05dd.<\/p>\n

2 \u00a0Samuel 7.19 \u00a0\u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 (x2). Parall\u00e8le, 1 Chroniques 17.16 : \u05d0\u05dc\u05d4\u05d9\u05dd et \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05dd.<\/p>\n

On constate que \u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4\u00a0n’est pas retenu dans les Chroniques, ce qui pourrait indiquer une influence du qere \u00ab\u00a0Seigneur Dieu\u00a0\u00bb – et par l\u00e0-m\u00eame \u00e9tablir son antiquit\u00e9.<\/p>\n

\n","protected":false},"excerpt":{"rendered":"

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 \u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4\u00a0is established in tracing […]<\/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":[8,9],"tags":[30,60,435,432,434,433],"class_list":["post-1307","post","type-post","status-publish","format-standard","hentry","category-hebreu-biblique","category-lectures","tag-euphemisme","tag-nom-divin","tag-qere-perpetuum","tag-432","tag-434","tag-433"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_shortlink":"https:\/\/wp.me\/p3MfBZ-l5","jetpack_sharing_enabled":true,"jetpack-related-posts":[{"id":6720,"url":"https:\/\/areopage.net\/blog\/2018\/03\/24\/le-nom-divin-dans-le-1qisaa-et-le-1qisab\/","url_meta":{"origin":1307,"position":0},"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":"https:\/\/areopage.net\/blog\/category\/actualites\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2018\/03\/2103181-300x196.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":5777,"url":"https:\/\/areopage.net\/blog\/2017\/01\/29\/%ce%b9%ce%b1%cf%89-dans-le-4qpaplxxlevb-vasileiadis-2017\/","url_meta":{"origin":1307,"position":1},"title":"\u0399\u03b1\u03c9 dans le 4QpapLXXLevb (Vasileiadis, 2017)","author":"areopage","date":"29\/01\/2017","format":false,"excerpt":"Dans un article \u00e0 para\u00eetre dans la revue Vetus Testamentum et Hellas 4 (2017), \"The god Iao and his connection with the Biblical God with special emphasis on the manuscript 4QpapLXXLevb\", Pavlos D. Vasileiadis r\u00e9examine la th\u00e8se selon laquelle le\u00a0manuscrit 4Q120, ou 4QpapLXXLevb, r\u00e9sulterait d'une\u00a0tendance \u00e0 r\u00e9-h\u00e9bra\u00efser le texte de\u2026","rel":"","context":"Dans "critique textuelle"","block_context":{"text":"critique textuelle","link":"https:\/\/areopage.net\/blog\/category\/critique-textuelle\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2017\/01\/2901172.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":8877,"url":"https:\/\/areopage.net\/blog\/2020\/09\/02\/rendering-the-divine-name-in-romans-1013-span-et-al-2020\/","url_meta":{"origin":1307,"position":2},"title":"Rendering the Divine Name in Romans 10:13 (Span et al. 2020)","author":"areopage","date":"02\/09\/2020","format":false,"excerpt":"\u00a0 \u00a0J'ai d\u00e9j\u00e0 longuement \u00e9voqu\u00e9 la traduction de Rom 10.13 dans un pr\u00e9c\u00e9dent billet. A mon avis il est indispensable de bien comprendre pourquoi l'hypoth\u00e8se d'un t\u00e9tragramme dans ce passage particulier - et dans les \u00e9p\u00eetres pauliniennes plus g\u00e9n\u00e9ralement - n'est pas cr\u00e9dible. A d\u00e9faut, la christologie du Nouveau Testament\u2026","rel":"","context":"Dans "grec biblique"","block_context":{"text":"grec biblique","link":"https:\/\/areopage.net\/blog\/category\/grec-biblique\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2020\/09\/RmX13-300x44.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":32,"url":"https:\/\/areopage.net\/blog\/2013\/07\/03\/le-nom-divin-dans-les-premieres-copies-de-la-septante\/","url_meta":{"origin":1307,"position":3},"title":"Le nom divin dans les premi\u00e8res copies de la Septante","author":"areopage","date":"03\/07\/2013","format":false,"excerpt":"Ce sujet demeure plus que jamais d'actualit\u00e9, et suscite toujours des r\u00e9actions assez passionn\u00e9es. Pour certains, comme Hurtado ou R\u00f6sel, la pratique orale de substituer le t\u00e9tragramme par \u05d0\u05d3\u05e0\u05d9 (Adonay) a d\u00fb se refl\u00e9ter dans les premi\u00e8res copies de la Septante o\u00f9, suppose-t-on, \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (Kyrios) a d\u00fb remplacer le nom\u2026","rel":"","context":"Dans "pal\u00e9ographie"","block_context":{"text":"pal\u00e9ographie","link":"https:\/\/areopage.net\/blog\/category\/paleographie\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":4465,"url":"https:\/\/areopage.net\/blog\/2015\/12\/14\/review-de-f-shaw-the-earliest-non-mystical-jewish-use-of-%ce%b9%ce%b1%cf%89-2014\/","url_meta":{"origin":1307,"position":4},"title":"Review de F. Shaw, The Earliest Non-Mystical Jewish Use of \u0399\u03b1\u03c9 (2014)","author":"areopage","date":"14\/12\/2015","format":false,"excerpt":"L'ouvrage de Frank Shaw, The Earliest Non-Mystical Jewish Use of \u0399\u03b1\u03c9 (Peeters, 2014), est une monographie fondamentale sur l'histoire du nom divin, sp\u00e9cialement dans la Septante. Je livre sur Academia une review d\u00e9taill\u00e9e. Review de F. Shaw, The Earliest Non-Mystical Jewish Use of \u0399\u03b1\u03c9 (2014) Il s'agit d'une th\u00e8se de\u2026","rel":"","context":"Dans "grec biblique"","block_context":{"text":"grec biblique","link":"https:\/\/areopage.net\/blog\/category\/grec-biblique\/"},"img":{"alt_text":"1412151","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2015\/12\/1412151-191x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":4376,"url":"https:\/\/areopage.net\/blog\/2015\/11\/25\/le-nom-divin-dans-le-livre-de-jonas\/","url_meta":{"origin":1307,"position":5},"title":"Le nom divin dans le livre de Jonas","author":"areopage","date":"25\/11\/2015","format":false,"excerpt":"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\u2026","rel":"","context":"Dans "lectures"","block_context":{"text":"lectures","link":"https:\/\/areopage.net\/blog\/category\/lectures\/"},"img":{"alt_text":"2511151","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2015\/11\/2511151-300x130.png?resize=350%2C200","width":350,"height":200},"classes":[]}],"_links":{"self":[{"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/1307","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/comments?post=1307"}],"version-history":[{"count":4,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/1307\/revisions"}],"predecessor-version":[{"id":1311,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/1307\/revisions\/1311"}],"wp:attachment":[{"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/media?parent=1307"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/categories?post=1307"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/tags?post=1307"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}