{"id":251,"date":"2013-08-01T19:23:28","date_gmt":"2013-08-01T18:23:28","guid":{"rendered":"http:\/\/areopage.net\/blog\/?p=251"},"modified":"2013-08-01T19:35:41","modified_gmt":"2013-08-01T18:35:41","slug":"d-jaffe-et-matthieu-hebreu","status":"publish","type":"post","link":"https:\/\/areopage.net\/blog\/2013\/08\/01\/d-jaffe-et-matthieu-hebreu\/","title":{"rendered":"D. Jaff\u00e9 et Matthieu h\u00e9breu"},"content":{"rendered":"

Dans un article qui reprend en grande partie le chapitre 4 de son ouvrage Le Talmud et les origines juives du christianisme<\/a><\/em> (2007, pp.109-120), D. Jaff\u00e9 aborde la question de la langue originale de l’\u00e9vangile de Matthieu.<\/p>\n

Cet article de 2009 s’intitule \u00ab Les Sages du Talmud et l’\u00c9vangile selon Matthieu<\/a> \u00bb (Revue de l’histoire des religions 4\/2009, Tome 226, p. 583-611 ; ou ici<\/a>).<\/p>\n

Jaff\u00e9 y examine le probl\u00e8me des mentions ou allusions aux \u00e9vangiles contenues dans le Talmud de Babylone, particuli\u00e8rement dans le Sabbbath 116a-b.<\/p>\n

On sait que les \u00e9crits des minim<\/em> (h\u00e9r\u00e9tiques) y sont appel\u00e9s \u00ab\u00a0blancs\u00a0\u00bb ou \u00ab\u00a0marges\u00a0\u00bb (\u05d2\u05d9\u05dc\u05d9\u05d5\u05e0\u05d9\u05dd), voire \u00ab\u00a0rouleau de mensonge\u00a0\u00bb et \u00ab\u00a0rouleau de transgression\u00a0\u00bb, \u05d0\u05d5\u05d5\u05df \u05d2\u05dc\u05d9\u05d5\u05df(aven guilayon) et \u05e2\u05d5\u05d5\u05df \u05d2\u05dc\u05d9\u05d5\u05df (avon guilayon) – ces minim<\/em> que l’on peut identifier aux jud\u00e9o-chr\u00e9tiens.<\/p>\n

Plusieurs passages invitent \u00e0 ne pas \u00e9pargner des flammes les \u00e9crits des minim en cas d’incendie (ou \u00e9boulement, ou autre), ces \u00e9crits ainsi que les mentions du Nom divin qu’ils contiennent.<\/p>\n

Si les \u00e9crits des minim (\u05e1\u05d9\u05e4\u05e8\u05d9 \u05de\u05d9\u05e0\u05d9\u05dd) sont bien des \u00e9vangiles, comment le montrent Jaff\u00e9 ou Mimouni, alors la th\u00e8se de la pr\u00e9sence du nom divin sous forme de t\u00e9tragramme dans le NT (du moins dans les portions \u00e9crites, semble-t-il, en h\u00e9breu plut\u00f4t qu’en aram\u00e9en) est grandement confort\u00e9e.<\/p>\n

Dans son article, Jaff\u00e9 soutient que le passage de Sabbath 116a-b contient un r\u00e9f\u00e9rence, sous forme de d\u00e9rision et de jeu de mot, \u00e0 Matthieu 5.17. Cette th\u00e8se me para\u00eet d’autant plus recevable que les autres mentions des \u00e9vangiles se font toujours pas d\u00e9rision (\u00ab\u00a0blancs\u00a0\u00bb) et jeu de mot (ex. aven gilyon\/\u00e9vang\u00e9lionn).<\/p>\n

En l’occurrence, Matthieu 5.17 fait \u00e9tat d’un boisseau (h\u00e9breu homer, \u05d7\u05d5\u05de\u05e8), or le passage de Sabbath reprend ce mot en y introduisant le mot \u00e2ne (h\u00e9breu hamor \u05d7\u05de\u05d5\u05e8, aram\u00e9en \u05d7\u05de\u05e8\u05d0).<\/p>\n

Tout cela me semble parfaitement coh\u00e9rent : conform\u00e9ment au t\u00e9moignage unanime des P\u00e8res, Matthieu fut r\u00e9dig\u00e9 en h\u00e9breu et contenait le t\u00e9tragramme.<\/p>\n","protected":false},"excerpt":{"rendered":"

Dans un article qui reprend en grande partie le chapitre 4 de son ouvrage Le Talmud et les origines juives du christianisme (2007, pp.109-120), D. Jaff\u00e9 aborde la question de la langue originale de l’\u00e9vangile de Matthieu. Cet article de 2009 s’intitule \u00ab Les Sages du Talmud et l’\u00c9vangile selon Matthieu \u00bb (Revue de l’histoire […]<\/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],"tags":[104,105,107,60,106,84],"class_list":["post-251","post","type-post","status-publish","format-standard","hentry","category-lectures","tag-jaffe","tag-matthieu-5-17","tag-minim","tag-nom-divin","tag-talmud","tag-tetragramme"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_shortlink":"https:\/\/wp.me\/p3MfBZ-43","jetpack_sharing_enabled":true,"jetpack-related-posts":[{"id":7343,"url":"https:\/\/areopage.net\/blog\/2019\/03\/15\/levangile-selon-matthieu-cuvillier-2012\/","url_meta":{"origin":251,"position":0},"title":"L’\u00c9vangile selon Matthieu (Cuvillier, 2012)","author":"areopage","date":"15\/03\/2019","format":false,"excerpt":"\u00a0\u00a0\u00a0\u00c9lian Cuvillier met g\u00e9n\u00e9reusement en ligne sa contribution \u00e0 l'ouvrage collectif dirig\u00e9 par C .Focant et D. Marguerat, Le Nouveau Testament Comment\u00e9 (Bayard, 2012) : L'\u00c9vangile de Matthieu. Les commentaires r\u00e9cents, abordables et suivis du Nouveau Testament \u00e9tant plut\u00f4t rares dans le milieu francophone, on ne peut qu'appr\u00e9cier le geste.\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\/2019\/03\/150319a.jpg?resize=350%2C200&ssl=1","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2019\/03\/150319a.jpg?resize=350%2C200&ssl=1 1x, https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2019\/03\/150319a.jpg?resize=525%2C300&ssl=1 1.5x, https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2019\/03\/150319a.jpg?resize=700%2C400&ssl=1 2x"},"classes":[]},{"id":1748,"url":"https:\/\/areopage.net\/blog\/2014\/06\/05\/marc-7-33-et-ayant-crache\/","url_meta":{"origin":251,"position":1},"title":"Marc 7.33 : et, ayant crach\u00e9,…","author":"areopage","date":"05\/06\/2014","format":false,"excerpt":"Dans l'Antiquit\u00e9 isra\u00e9lite, cracher sur quelqu'un caract\u00e9risait une s\u00e9v\u00e8re\u00a0insulte (Deut\u00a025.9, Job 17.6, 30.10, T. Zeb. 3.4, 1QS 7.13, 4Q259 1.10, 2Q261 5.7, 4Q306 1.4, 4Q524 f15 22.10). L'excr\u00e9tion de salive symbolisait aussi la folie, la d\u00e9mence (1 Samuel 21.13). Cet usage perdurait \u00e0 l'\u00e9poque romaine, parmi les Juifs (Matthieu 26.67,\u2026","rel":"","context":"Dans "grec biblique"","block_context":{"text":"grec biblique","link":"https:\/\/areopage.net\/blog\/category\/grec-biblique\/"},"img":{"alt_text":"0406141","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2014\/06\/0406141.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1666,"url":"https:\/\/areopage.net\/blog\/2014\/05\/27\/luc-11-20-par-le-doigt-de-dieu\/","url_meta":{"origin":251,"position":2},"title":"Luc 11.20 : par le doigt de Dieu ?","author":"areopage","date":"27\/05\/2014","format":false,"excerpt":"Quand on compare les synoptiques, on peut parfois se demander ce qui explique les variations. Ainsi, dans la controverse qui oppose J\u00e9sus\u00a0\u00e0 des adversaires niant l'origine de son pouvoir (cf. Matthieu 12.22-30 | Marc 3.22-27 | Luc 11.14-23), on lit d'un c\u00f4t\u00e9\u00a0: \u03b5\u1f30 \u03b4\u1f72 \u1f10\u03bd \u03b4\u03b1\u03ba\u03c4\u03cd\u03bb\u1ff3 \u03b8\u03b5\u03bf\u1fe6 [\u1f10\u03b3\u1f7c] \u1f10\u03ba\u03b2\u1f71\u03bb\u03bb\u03c9 \u03c4\u1f70\u2026","rel":"","context":"Dans "critique textuelle"","block_context":{"text":"critique textuelle","link":"https:\/\/areopage.net\/blog\/category\/critique-textuelle\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":1034,"url":"https:\/\/areopage.net\/blog\/2013\/11\/03\/matthieu-11-12-et-le-texte-hebreu-de-shem-tob\/","url_meta":{"origin":251,"position":3},"title":"Matthieu 11.12 et le texte h\u00e9breu de Shem Tob","author":"areopage","date":"03\/11\/2013","format":false,"excerpt":"Que faire quand un verset para\u00eet curieux, isol\u00e9, \u00a0paradoxal ? Je propose ici quelques pistes, qui ne sont pas exhaustives, avec Matthieu 11.12 \u00e0 l'esprit : 1. Texte et contexte - \u00e9tudier minutieusement le sens linguistique du verset, - puis analyser dans le contexte ce qui permet de comprendre le\u2026","rel":"","context":"Dans "grec biblique"","block_context":{"text":"grec biblique","link":"https:\/\/areopage.net\/blog\/category\/grec-biblique\/"},"img":{"alt_text":"0311132","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2013\/11\/0311132-150x150.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":971,"url":"https:\/\/areopage.net\/blog\/2013\/10\/21\/matthieu-11-12-ou-la-violence-au-royaume\/","url_meta":{"origin":251,"position":4},"title":"Matthieu 11.12, ou la violence au Royaume","author":"areopage","date":"21\/10\/2013","format":false,"excerpt":"\u1f00\u03c0\u1f78 \u03b4\u1f72 \u03c4\u1ff6\u03bd \u1f21\u03bc\u03b5\u03c1\u1ff6\u03bd \u1f38\u03c9\u1f71\u03bd\u03bd\u03bf\u03c5 \u03c4\u03bf\u1fe6 \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03c4\u03bf\u1fe6 \u1f15\u03c9\u03c2 \u1f04\u03c1\u03c4\u03b9 \u1f21 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 \u03c4\u1ff6\u03bd \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff6\u03bd \u03b2\u03b9\u1f71\u03b6\u03b5\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03b2\u03b9\u03b1\u03c3\u03c4\u03b1\u1f76 \u1f01\u03c1\u03c0\u1f71\u03b6\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u1f50\u03c4\u03ae\u03bd. depuis les jours de Jean le Baptiste jusqu'\u00e0 pr\u00e9sent, le royaume des cieux est soumis \u00e0 la violence et les violents le saisissent par la force. Matthieu 11.12 est un verset d\u00e9licat\u2026","rel":"","context":"Dans "grec biblique"","block_context":{"text":"grec biblique","link":"https:\/\/areopage.net\/blog\/category\/grec-biblique\/"},"img":{"alt_text":"2110131","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2013\/10\/2110131-150x150.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":909,"url":"https:\/\/areopage.net\/blog\/2013\/10\/16\/retrancher-a-lecriture\/","url_meta":{"origin":251,"position":5},"title":"Retrancher \u00e0 l’\u00c9criture ?","author":"areopage","date":"16\/10\/2013","format":false,"excerpt":"Il est assez facile de contester la th\u00e8se que le nom divin a paru dans le Nouveau Testament (que j'ai soutenue dans mon ouvrage de 2007, et que je soutiens encore), bien que certains indices laissent penser \u00e0 une composition de certains livres en h\u00e9breu, avec le t\u00e9tragramme. On all\u00e8gue\u2026","rel":"","context":"Dans "pal\u00e9ographie"","block_context":{"text":"pal\u00e9ographie","link":"https:\/\/areopage.net\/blog\/category\/paleographie\/"},"img":{"alt_text":"","src":"http:\/\/wol.jw.org\/en\/wol\/mp\/r1\/lp-e\/w13\/2013\/1651","width":350,"height":200},"classes":[]}],"_links":{"self":[{"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/251","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=251"}],"version-history":[{"count":6,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/251\/revisions"}],"predecessor-version":[{"id":256,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/251\/revisions\/256"}],"wp:attachment":[{"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/media?parent=251"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/categories?post=251"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/tags?post=251"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}