{"id":2991,"date":"2015-03-11T22:02:30","date_gmt":"2015-03-11T21:02:30","guid":{"rendered":"http:\/\/areopage.net\/blog\/?p=2991"},"modified":"2015-03-11T22:05:21","modified_gmt":"2015-03-11T21:05:21","slug":"%cf%80%e1%bf%b6%cf%82-%e1%bc%80%ce%bd%ce%b1%ce%b3%ce%b9%ce%bd%cf%8e%cf%83%ce%ba%ce%b5%ce%b9%cf%82-luc-10-26","status":"publish","type":"post","link":"https:\/\/areopage.net\/blog\/2015\/03\/11\/%cf%80%e1%bf%b6%cf%82-%e1%bc%80%ce%bd%ce%b1%ce%b3%ce%b9%ce%bd%cf%8e%cf%83%ce%ba%ce%b5%ce%b9%cf%82-luc-10-26\/","title":{"rendered":"\u03c0\u1ff6\u03c2 \u1f00\u03bd\u03b1\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9\u03c2; (Luc 10.26)"},"content":{"rendered":"

\"11031501\"<\/p>\n

\n

25<\/strong> Et voyez : un certain homme qui \u00e9tait vers\u00e9 dans la Loi se leva, pour le mettre \u00e0 l\u2019\u00e9preuve, et dit : \u201c Enseignant, en faisant quoi h\u00e9riterai-je de la vie \u00e9ternelle ? \u201d\u00a026<\/strong> Il lui dit : \u201c Qu\u2019est-il \u00e9crit dans la Loi ? Comment lis-tu ?<\/strong> \u201d\u00a027<\/strong> En r\u00e9ponse il dit : \u201c \u2018 Tu dois aimer J\u00e9hovah ton Dieu de tout ton c\u0153ur, et de toute ton \u00e2me, et de toute ta force, et de toute ta pens\u00e9e \u2019, et \u2018 ton prochain comme toi-m\u00eame \u2019 . \u201d\u00a028<\/strong> Il lui dit : \u201c Tu as r\u00e9pondu correctement ; \u2018 continue \u00e0 faire cela et tu auras la vie. \u2019 \u201d (TMN)<\/p>\n

25 \u039a\u03b1\u1f76 \u1f30\u03b4\u03bf\u1f7a \u03bd\u03bf\u03bc\u03b9\u03ba\u1f79\u03c2 \u03c4\u03b9\u03c2 \u1f00\u03bd\u1f73\u03c3\u03c4\u03b7 \u1f10\u03ba\u03c0\u03b5\u03b9\u03c1\u1f71\u03b6\u03c9\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u03bb\u1f73\u03b3\u03c9\u03bd ; \u03b4\u03b9\u03b4\u1f71\u03c3\u03ba\u03b1\u03bb\u03b5, \u03c4\u03af \u03c0\u03bf\u03b9\u03ae\u03c3\u03b1\u03c2 \u03b6\u03c9\u1f74\u03bd \u03b1\u1f30\u03ce\u03bd\u03b9\u03bf\u03bd \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03bf\u03bc\u03ae\u03c3\u03c9 ;\u00a026 \u1f41 \u03b4\u1f72 \u03b5\u1f36\u03c0\u03b5\u03bd \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u1f79\u03bd ; \u1f10\u03bd \u03c4\u1ff7 \u03bd\u1f79\u03bc\u1ff3 \u03c4\u03af \u03b3\u1f73\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 ; \u03c0\u1ff6\u03c2 \u1f00\u03bd\u03b1\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9\u03c2 ;<\/strong>\u00a027 \u1f41 \u03b4\u1f72 \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u1f76\u03c2 \u03b5\u1f36\u03c0\u03b5\u03bd ; \u1f00\u03b3\u03b1\u03c0\u03ae\u03c3\u03b5\u03b9\u03c2 \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd \u03c4\u1f78\u03bd \u03b8\u03b5\u1f79\u03bd \u03c3\u03bf\u03c5 \u1f10\u03be \u1f45\u03bb\u03b7\u03c2 [\u03c4\u1fc6\u03c2] \u03ba\u03b1\u03c1\u03b4\u03b9\u1f71\u03c2 \u03c3\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f10\u03bd \u1f45\u03bb\u1fc3 \u03c4\u1fc7 \u03c8\u03c5\u03c7\u1fc7 \u03c3\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f10\u03bd \u1f45\u03bb\u1fc3 \u03c4\u1fc7 \u1f30\u03c3\u03c7\u03cd\u1fd0 \u03c3\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f10\u03bd \u1f45\u03bb\u1fc3 \u03c4\u1fc7 \u03b4\u03b9\u03b1\u03bd\u03bf\u03af\u1fb3 \u03c3\u03bf\u03c5, \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u03c0\u03bb\u03b7\u03c3\u03af\u03bf\u03bd \u03c3\u03bf\u03c5 \u1f61\u03c2 \u03c3\u03b5\u03b1\u03c5\u03c4\u1f79\u03bd.\u00a028 \u03b5\u1f36\u03c0\u03b5\u03bd \u03b4\u1f72 \u03b1\u1f50\u03c4\u1ff7 ; \u1f40\u03c1\u03b8\u1ff6\u03c2 \u1f00\u03c0\u03b5\u03ba\u03c1\u03af\u03b8\u03b7\u03c2 ; \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03bf\u03b9\u1f73\u03b9 \u03ba\u03b1\u1f76 \u03b6\u03ae\u03c3\u1fc3. (NA27)<\/p>\n<\/blockquote>\n

Cet extrait, chez Luc<\/em>,\u00a0introduit\u00a0la parabole du bon Samaritain<\/em> (Luc 10.25-37<\/strong>, comparer avec Marc 12.28-34<\/strong> et Matthieu 22.34-40<\/strong> o\u00f9 la question consiste plut\u00f4t \u00e0 d\u00e9terminer le plus grand commandement de la Loi<\/em>). Comme dans chaque enseignement de J\u00e9sus, m\u00eame de petits d\u00e9tails anodins sont susceptibles d’\u00eatre instructifs. Il faut donc \u00eatre prompt \u00e0 s’\u00e9tonner. En l’occurrence,\u00a0la r\u00e9ponse de J\u00e9sus \u00e0 la question qui lui est pos\u00e9e\u00a0est surprenante.\u00a0Le texte pr\u00e9cise que la question initiale n’\u00e9tait pas une demande d’information, mais une mise \u00e0 l’\u00e9preuve (\u1f10\u03ba\u03c0\u03b5\u03b9\u03c1\u1f71\u03b6\u03c9\u03bd) par un\u00a0\u03bd\u03bf\u03bc\u03b9\u03ba\u1f79\u03c2. Les \u00ab\u00a0l\u00e9gistes\u00a0\u00bb ou \u00ab\u00a0docteurs de la Loi\u00a0\u00bb \u00e9taient \u00e0 l’\u00e9poque bien plus que des sp\u00e9cialistes du droit ou de la casuistique – c’\u00e9taient des experts des deux Torahs, la Torah \u00e9crite<\/em> et la Torah orale<\/em>. En cette \u00e9poque o\u00f9 la population n’\u00e9tait pas particuli\u00e8rement alphab\u00e9tis\u00e9e (Gamble 2012 : 12-21<\/a>), leur r\u00f4le \u00e9tait donc capital puisqu’ils \u00e9taient les garants de la transmission du texte biblique. Mais \u00e0 ce r\u00f4le fondamental, ils avaient adjoint de longue date la r\u00e9p\u00e9tition<\/em> des opinions de leurs pr\u00e9d\u00e9cesseurs en mati\u00e8re de halakha<\/a>\u00a0<\/em>(cf. Matthieu 23.1-7<\/strong>).\u00a0<\/em>C’est pourquoi ils furent appel\u00e9s Tannaim<\/a>\u00a0<\/em>(\u05ea\u05e0\u05d0\u05d9\u05dd). En interrogeant J\u00e9sus, ce tanna<\/em> voulait sans doute recueillir une opinion suppl\u00e9mentaire, sans doute pour en soupeser l’orthodoxie. Mais J\u00e9sus refuse d’entrer dans ce jeu-l\u00e0 et le met face \u00e0 sa contradiction : si tu es expert de la Loi, tu sais ce qui est \u00e9crit. Non seulement tu sais ce qui est \u00e9crit<\/strong>, mais aussi comment<\/strong> le lire.<\/p>\n

La premi\u00e8re question de J\u00e9sus ne pose en effet gu\u00e8re de probl\u00e8me :\u00a0\u03c4\u03af \u03b3\u1f73\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 ; qu’est-il \u00e9crit ?<\/em><\/p>\n

C’est une invitation \u00e0 citer le texte, et la r\u00e9ponse de l’int\u00e9ress\u00e9 consiste en une combinaison de Deut\u00e9ronome 6.5<\/strong> et L\u00e9vitique 19.18<\/strong>. Le premier fait partie du fameux\u00a0Shema Israel<\/em>. Dans le r\u00e9cit \u00ab\u00a0parall\u00e8le\u00a0\u00bb de Matthieu<\/em>, c’est d’ailleurs J\u00e9sus qui cite ces textes (Matthieu 22.37,39<\/strong>).<\/p>\n

Ceci \u00e9tant dit,\u00a0on se demande ce que J\u00e9sus veut dire par :\u00a0\u03c0\u1ff6\u03c2 \u1f00\u03bd\u03b1\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9\u03c2; \u00a0comment lis-tu ?<\/em><\/p>\n

Certains pensent que les deux questions sont \u00e0 peu pr\u00e8s \u00e9quivalentes (Bible Annot\u00e9e<\/em>) et c’est sans doute ce qui explique le grand nombre de versions\u00a0qui traduisent par\u00a0\u00ab\u00a0Qu’y lis-tu ?\u00a0\u00bb (Louis Segond, NEG, Oltramare, Pirot-Clamer, Segond 21, Crampon, BFC, Fillion, Glaire-Vigouroux<\/em>, etc.), ce qui sugg\u00e8re\u00a0une redite de ce qui pr\u00e9c\u00e8de. Mais c’est rigoureusement inexact. Il ne faut pas traduire\u00a0\u03c0\u1ff6\u03c2 \u1f00\u03bd\u03b1\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9\u03c2; autrement que \u00ab\u00a0Comment lis-tu\u00a0\u00bb ? (Bible Annot\u00e9e, Chouraqui, Bible de Gen\u00e8ve, Bible de J\u00e9rusalem, Lausanne, NBS, TMN, TOB, Tresmontant<\/em>). Car au l\u00e9giste qui entend le pi\u00e9ger, J\u00e9sus oppose la m\u00e9thode rabbinique ! Ce \u00ab\u00a0comment lis-tu\u00a0\u00bb \u00e9tait en effet une formule choy\u00e9e\u00a0des sp\u00e9cialistes de l’\u00e9poque.<\/p>\n

C’est du moins la r\u00e9flexion que je me suis faite en relisant plus attentivement cette question. Elle m’a d’ailleurs interpell\u00e9 car\u00a0elle informe indirectement sur le fait qu’\u00e0 l’\u00e9poque le texte h\u00e9breu n’\u00e9tait pas vocalis\u00e9. Des difficult\u00e9s de vocalisations pouvaient surgir. Qu’on ait pris l’habitude de demander : qu’y a-t-il d’\u00e9crit ?<\/em> <\/strong>et : toi, comment lis-tu ?<\/em> <\/strong>c’est-\u00e0-dire: comment vocalises-tu ?<\/em><\/strong> n’a rien de surprenant. Il est vrai que l’on sait peu sur la pratique de la lecture, priv\u00e9e ou synagogale, de l’\u00e9poque (Millard 2001 : 157-168<\/a>,\u00a0Gamble 2012 : 293-295<\/a>, Mikra : 32-34<\/a>). Si l’on remarque que J\u00e9sus interpelle souvent en demandant, \u00ab\u00a0n’avez-vous pas lu ?\u00a0\u00bb (Matthieu 12.3,5,19.4,22.31, Marc 12.26<\/strong>),\u00a0et que les Juifs capables de lire l’h\u00e9breu ou le grec ne devaient pas \u00eatre si rares qu’on le pense ordinairement (cf. Jean 19.20<\/strong>, Bonsirven 1955 : 743-744<\/a>), puisque femmes et enfants savaient lire (t.Megillah 3.11<\/strong>, cp<\/em>. 1 Corinthiens 14.34-35 ;\u00a0y. Ketubim 8.32c<\/strong>), il faut admettre que la lecture<\/em> en tant que telle \u00e9tait moins r\u00e9pandue que sa r\u00e9citation<\/em>, et donc, son \u00e9coute – <\/em>\u00e9coute qui \u00e9tait sans doute accompagn\u00e9e d’une traduction aram\u00e9enne (m. Megillah 4.4<\/strong>). La pratique de la lecture et \u00e0 plus forte raison de l’\u00e9criture \u00e9tait donc l’apanage d’une classe que le Nouveau Testament d\u00e9signe r\u00e9guli\u00e8rement sous les expressions\u00a0\u00ab\u00a0scribes\u00a0\u00bb, \u00ab\u00a0scribes et pharisiens\u00a0\u00bb, \u00ab\u00a0scribes des pharisiens\u00a0\u00bb\u00a0ou\u00a0\u00bbl\u00e9gistes\u00a0\u00bb. Le fait d’\u00eatre lettr\u00e9<\/em> impliquait d’ailleurs plus que la seule capacit\u00e9 \u00e0 lire et \u00e9crire (Actes 4.13 <\/strong>; cf. b. Megillah 4b<\/strong>).<\/p>\n

Quand donc J\u00e9sus demande\u00a0comment lis-tu ?<\/em> on ne peut s’emp\u00eacher de penser \u00e0 une formule des\u00a0scribes de l’\u00e9poque. Et j’ai \u00e9t\u00e9 ravi de voir mon sentiment confort\u00e9 dans Alford<\/strong> (The Greek Testament<\/em>, ad loc<\/em> : \u00ab\u00a0A common Rabbinical formula for eliciting a text of Scripture\u00a0\u00bb) ou Lagrange<\/strong> (1927 : 310<\/a>) :<\/p>\n

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Tr\u00e8s naturellement J\u00e9sus le renvoie \u00e0 la Loi, dont les commandements r\u00e8glent la conduite, et tr\u00e8s finement il le prie de r\u00e9pondre lui-m\u00eame. \u00ab\u00a0Comment lis-tu ?\u00a0\u00bb \u05de\u05d0\u05d9 \u05e7\u05e8\u05d0\u05ea est le formule rabbinique qui pr\u00e9c\u00e8de les citations bibliques, ou encore \u05de\u05d0\u05d9 \u05d3\u05db\u05ea\u05d9\u05d1, \u00ab\u00a0qu’est-ce qu’il y a d’\u00e9crit ?\u00a0\u00bb M\u00eame \u05e7\u05e8\u05d0 \u00ab\u00a0lire\u00a0\u00bb, signifiait \u00e0 lui tout seul \u00ab\u00a0lire le Chm\u00e2<\/em>\u00ab\u00a0. Sans insister sur ce point, il est peu probable que Luc ait compos\u00e9 \u00e0 son gr\u00e9 et pour les gentils cette introduction.<\/p>\n<\/blockquote>\n

M\u00eame id\u00e9e dans Marshall 1978<\/a> (NIGTC) :<\/p>\n

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The question \u03c0\u1ff6\u03c2 \u1f00\u03bd\u03b1\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9\u03c2 is one that reflects Jewish methods of argumentation, although its precise force is debated. According to Jeremias (Theology I, 187) the question means \u2018How do you recite?\u2019, i.e. what is the law recited by the lawyer as part of his regular worship, and therefore the lawyer is forced to reply with the words of the \u2018Shema\u2019. Daube, 433, and Derrett, 223f., prefer the meaning, \u2018How do you expound the law on this point?\u2019 (But the rabbinic basis for this interpretation, Abodah Zarah 2:5 (cf. SB I, 692f.), refers to different ways of vocalising an unpointed text.<\/strong>) Jeremias\u2019 view is preferable, although it is exposed to the difficulty that the lawyer recites more than the contents of the Shema. The Jewish form of the question, together with the contact with Mt. (\u1f10\u03bd \u03c4\u1ff7 \u03bd\u03cc\u03bc\u1ff3), make it unlikely that the wording is due to Luke.<\/p>\n<\/blockquote>\n

Le passage d’Abodah Zarah 2.5 cit\u00e9 ici, est le suivant (Rabbinic Traditions<\/em><\/a>):<\/p>\n

\n

R. Judah [T4<\/a>; PA4<\/a> or PA5<\/a> in Y] said: R. Ishmael [T3<\/a>] put this question to R. Joshua [T2<\/a>] as they were on a journey, `why,` asked He, `have they forbidden the cheese of heathens?` He replied, because they curdle it with the rennet of a nebelah.` He retorted: `but is not the rennet of a burnt-offering more strictly forbidden than the rennet of a nebelah? [and yet] it was said that a priest who is not fastidious may suck it out raw (though this opinion was not approved, and it was said that no benefit may be derived from it, although no trespass would apply thereto).` `the reason then,` [R. Joshua [T2<\/a>] said,] `is because they curdle it with the rennet from calves sacrificed to idols.` said He, `if that be so, why do they not extend the prohibition to any benefit derived from it?` He, however, diverted to another matter, saying: `Ishmael [T3<\/a>], how do you read<\/strong> for thy [masc.] love<\/strong> is better than wine or thy [fem.] love<\/strong> etc.` He replied: `thy [fem.] love is better…` He retorted: this is not so, as it is proved by its fellow [-verse]: thine ointments have a goodly fragrance [wherefore the maidens love thee].`<\/p>\n

\u05d0\u05de\u05e8 \u05e8\u05d1\u05d9 \u05d9\u05d4\u05d5\u05d3\u05d4, \u05e9\u05d0\u05dc \u05e8\u05d1\u05d9 \u05d9\u05e9\u05de\u05e2\u05d0\u05dc \u05d0\u05ea \u05e8\u05d1\u05d9 \u05d9\u05d4\u05d5\u05e9\u05d5\u05e2 \u05db\u05e9\u05d4\u05d9\u05d5 \u05de\u05d4\u05dc\u05db\u05d9\u05df \u05d1\u05d3\u05e8\u05da, \u05de\u05e4\u05e0\u05d9 \u05de\u05d4 \u05d0\u05e1\u05e8\u05d5 \u05d0\u05ea \u05d2\u05d1\u05d9\u05e0\u05ea \u05d4\u05d2\u05d5\u05d9\u05d9\u05dd\u05c3 \u05d0\u05de\u05e8 \u05dc\u05d5, \u05de\u05e4\u05e0\u05d9 \u05e9\u05de\u05e2\u05de\u05d9\u05d3\u05d9\u05df \u05d0\u05d5\u05ea\u05d4 \u05d1\u05e7\u05d9\u05d1\u05ea \u05e0\u05d1\u05d9\u05dc\u05d4\u05c3 \u05d0\u05de\u05e8 \u05dc\u05d5, \u05d5\u05d4\u05dc\u05d5\u05d0 \u05e7\u05d9\u05d1\u05ea \u05d4\u05e2\u05d5\u05dc\u05d4 \u05d7\u05de\u05d5\u05e8\u05d4 \u05de\u05e7\u05d9\u05d1\u05ea \u05d4\u05e0\u05d1\u05d9\u05dc\u05d4, \u05d5\u05d0\u05de\u05e8\u05d5 \u05db\u05dc \u05db\u05d5\u05d4\u05df \u05e9\u05d3\u05e2\u05ea\u05d5 \u05d9\u05e4\u05d4 \u05e9\u05d5\u05e8\u05e4\u05d4 \u05d7\u05d9\u05d4; \u05d5\u05dc\u05d0 \u05d4\u05d5\u05d3\u05d5 \u05dc\u05d5, \u05d0\u05dc\u05d0 \u05d0\u05de\u05e8\u05d5 \u05dc\u05d0 \u05e0\u05d4\u05e0\u05d9\u05df \u05d5\u05dc\u05d0 \u05de\u05d5\u05e2\u05dc\u05d9\u05df\u05c3 \u05d0\u05de\u05e8 \u05dc\u05d5, \u05de\u05e4\u05e0\u05d9 \u05e9\u05de\u05e2\u05de\u05d9\u05d3\u05d9\u05df \u05d0\u05d5\u05ea\u05d4 \u05d1\u05e7\u05d9\u05d1\u05ea \u05e2\u05d1\u05d5\u05d3\u05d4 \u05d6\u05e8\u05d4\u05c3 \u05d0\u05de\u05e8 \u05dc\u05d5, \u05d0\u05dd \u05db\u05df, \u05dc\u05de\u05d4 \u05dc\u05d0 \u05d0\u05e1\u05e8\u05d5\u05d4 \u05d1\u05d4\u05e0\u05d9\u05d4\u05c3 \u05d5\u05d4\u05e9\u05d9\u05d0\u05d5 \u05dc\u05d3\u05d1\u05e8 \u05d0\u05d7\u05e8; \u05d0\u05de\u05e8 \u05dc\u05d5, \u05d9\u05e9\u05de\u05e2\u05d0\u05dc \u05d0\u05d7\u05d9, \u05d4\u05d9\u05d0\u05da \u05d0\u05ea\u05d4 \u05e7\u05d5\u05e8\u05d0<\/strong> \u00a0\u00bb\u05db\u05d9 \u05d8\u05d5\u05d1\u05d9\u05dd \u05d3\u05d5\u05d3\u05d9\u05da<\/strong> \u05de\u05d9\u05d9\u05df\u00a0\u00bb \u00a0(\u05e9\u05d9\u05e8 \u05d4\u05e9\u05d9\u05e8\u05d9\u05dd \u05d0,\u05d1) , \u05d0\u05d5<\/strong> \u05db\u05d9 \u05d8\u05d5\u05d1\u05d9\u05dd \u05d3\u05d5\u05d3\u05d9\u05d9\u05da<\/strong> \u05de\u05d9\u05d9\u05df\u05c3 \u05d0\u05de\u05e8 \u05dc\u05d5, \u05db\u05d9 \u05d8\u05d5\u05d1\u05d9\u05dd \u05d3\u05d5\u05d3\u05d9\u05d9\u05da \u05de\u05d9\u05d9\u05df\u05c3 \u05d0\u05de\u05e8 \u05dc\u05d5, \u05d0\u05d9\u05df \u05d4\u05d3\u05d1\u05e8 \u05db\u05df, \u05e9\u05d4\u05e8\u05d9 \u05d7\u05d1\u05e8\u05d5 \u05de\u05dc\u05de\u05d3 \u05e2\u05dc\u05d9\u05d5, \u00a0\u00bb\u05dc\u05e8\u05d9\u05d7 \u05e9\u05de\u05e0\u05d9\u05da \u05d8\u05d5\u05d1\u05d9\u05dd\u00a0\u00bb \u00a0(\u05e9\u05d9\u05e8 \u05d4\u05e9\u05d9\u05e8\u05d9\u05dd \u05d0,\u05d2) .<\/p>\n<\/blockquote>\n

Il y a de tr\u00e8s nombreux autres\u00a0cas o\u00f9 la vocalisation est discut\u00e9e (b. Berakhot 7b : <\/strong>shammoth\/shemoth<\/em>, 14a : <\/strong>bammeh\/bammah, <\/em>20a<\/strong> \u00a0<\/strong>\u2018ale \u2018ayin\/\u2018ole \u2018ayin\u2019,<\/em> 57b\u00a0<\/strong>goyim\/ge’im, <\/em>64a<\/strong> banayik\/bonayik, <\/em>Shabbath 30b<\/strong> :\u00a0\u00a0mor’ober\/mar’ober, <\/em>Sukka 35a<\/strong> :\u00a0\u00a0hadar\/ha-dir<\/em>, etc., etc.).<\/p>\n

Je pense ainsi qu’on peut \u00e0 bon droit consid\u00e9rer cette deuxi\u00e8me question de J\u00e9sus\u00a0\u03c0\u1ff6\u03c2 \u1f00\u03bd\u03b1\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03b9\u03c2; comme\u00a0d’un petit d\u00e9tail anodin qui inscrit le propos lucanien dans une r\u00e9alit\u00e9 tr\u00e8s concr\u00e8te : la lecture, qui \u00e9tait avant tout r\u00e9citation, n\u00e9cessitait non seulement la capacit\u00e9 \u00e0 d\u00e9crypter les lettres,\u00a0mais aussi et surtout \u00e0\u00a0vocaliser les mots.<\/p>\n

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

25 Et voyez : un certain homme qui \u00e9tait vers\u00e9 dans la Loi se leva, pour le mettre \u00e0 l\u2019\u00e9preuve, et dit : \u201c Enseignant, en faisant quoi h\u00e9riterai-je de la vie \u00e9ternelle ? \u201d\u00a026 Il lui dit : \u201c Qu\u2019est-il \u00e9crit dans la Loi ? Comment lis-tu ? \u201d\u00a027 En r\u00e9ponse il dit : […]<\/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":[8,9,294],"tags":[660,661],"class_list":["post-2991","post","type-post","status-publish","format-standard","hentry","category-hebreu-biblique","category-lectures","category-reflexions","tag-luc-10-26","tag-vocalisation"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_shortlink":"https:\/\/wp.me\/p3MfBZ-Mf","jetpack_sharing_enabled":true,"jetpack-related-posts":[{"id":3445,"url":"https:\/\/areopage.net\/blog\/2015\/07\/04\/romains-1013-quiconque-invoque-le-nom-de\/","url_meta":{"origin":2991,"position":0},"title":"Romains 10.13 : Quiconque invoque le nom de…","author":"areopage","date":"04\/07\/2015","format":false,"excerpt":"I. Ex\u00e9g\u00e8se rabbinique et ex\u00e9g\u00e8se paulinienne Assur\u00e9ment, je pense que le nom divin a figur\u00e9 dans les toutes premi\u00e8res copies du Nouveau Testament, dans les sifrei ha-Minim qu'\u00e9voque le Talmud (y. Shabbat XIII, 5, XVI, 1, 15c ; b. Shabbat 116a ; cf. Jaff\u00e9 2005 : 237-312, Mimouni 2004 :\u2026","rel":"","context":"Dans "r\u00e9flexions"","block_context":{"text":"r\u00e9flexions","link":"https:\/\/areopage.net\/blog\/category\/reflexions\/"},"img":{"alt_text":"P46 (II\/III), Philippiens 2:11","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2015\/07\/P46_PhpII11-300x100.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1241,"url":"https:\/\/areopage.net\/blog\/2013\/12\/30\/%cf%84%ce%af-%e1%bc%90%ce%bc%ce%bf%e1%bd%b6-%ce%ba%ce%b1%e1%bd%b6-%cf%83%ce%bf%ce%af-%d7%9e%d6%b7%d7%94%d6%be%d7%9c%d6%b4%d6%bc%d7%99-%d7%95%d6%b8%d7%9c%d6%b8%d7%9a%d6%b0-jean-2-4\/","url_meta":{"origin":2991,"position":1},"title":"\u03c4\u03af \u1f10\u03bc\u03bf\u1f76 \u03ba\u03b1\u1f76 \u03c3\u03bf\u03af ? = \u05de\u05b7\u05d4\u05be\u05dc\u05b4\u05bc\u05d9 \u05d5\u05b8\u05dc\u05b8\u05da\u05b0 (Jean 2.4)","author":"areopage","date":"30\/12\/2013","format":false,"excerpt":"1 Le troisi\u00e8me jour, il y eut des noces \u00e0 Cana de Galil\u00e9e, et la m\u00e8re de J\u00e9sus y \u00e9tait.\u00a02 J\u00e9sus aussi fut invit\u00e9 \u00e0 ces noces, ainsi que ses disciples.\u00a03 Or il n'y avait plus de vin, car le vin des noces \u00e9tait \u00e9puis\u00e9. La m\u00e8re de J\u00e9sus lui\u2026","rel":"","context":"Dans "grec biblique"","block_context":{"text":"grec biblique","link":"https:\/\/areopage.net\/blog\/category\/grec-biblique\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":1601,"url":"https:\/\/areopage.net\/blog\/2014\/04\/27\/la-sorciere-den-dor-une-ventriloque\/","url_meta":{"origin":2991,"position":2},"title":"La sorci\u00e8re d’En-Dor : une ventriloque ?","author":"areopage","date":"27\/04\/2014","format":false,"excerpt":"Le r\u00e9cit de 1 Samuel 28.3-24 pr\u00e9sente un concentr\u00e9 de m\u00e9faits imputables au roi Sa\u00fcl qui sont bien connus. Mais quand on regarde le texte de plus pr\u00e8s, on d\u00e9couvre des difficult\u00e9s inattendues. Prenons d\u00e9j\u00e0 connaissance in extenso du r\u00e9cit, selon la version de Darby : 3 Samuel \u00e9tait mort,\u2026","rel":"","context":"Dans "h\u00e9breu biblique"","block_context":{"text":"h\u00e9breu biblique","link":"https:\/\/areopage.net\/blog\/category\/hebreu-biblique\/"},"img":{"alt_text":"2604141","src":"https:\/\/i0.wp.com\/areopage.net\/blog\/wp-content\/uploads\/2014\/04\/2604141-199x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":8600,"url":"https:\/\/areopage.net\/blog\/2020\/05\/10\/%e1%bc%90%ce%b3%e1%bd%bc-%ce%ba%ce%b1%e1%bd%b6-%e1%bd%81-%cf%80%ce%b1%cf%84%e1%bd%b4%cf%81-%e1%bc%95%ce%bd-%e1%bc%90%cf%83%ce%bc%ce%b5%ce%bd-jn-10-30\/","url_meta":{"origin":2991,"position":3},"title":"\u1f10\u03b3\u1f7c \u03ba\u03b1\u1f76 \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u1f15\u03bd \u1f10\u03c3\u03bc\u03b5\u03bd (Jn 10.30)","author":"areopage","date":"10\/05\/2020","format":false,"excerpt":"\u00a0\u00a0\u00a0\"Moi et le P\u00e8re nous sommes un\" (Joh 10.30). Cette puissante affirmation ne laisse pas d'\u00e9tonner, car elle semble fissurer ce qui est un dogme sacro-saint dans la religion isra\u00e9lite (qui ne compte gu\u00e8re de dogmes que celui-l\u00e0), \u00e0 savoir l'unicit\u00e9 divine : \u05e9\u05c1\u05b0\u05de\u05b7\u0596\u05e2 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u0591\u05dc \u05d9\u05b0\u05d4\u05d5\u05b8\u05a5\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u0596\u05d9\u05e0\u05d5\u05bc \u05d9\u05b0\u05d4\u05d5\u05b8\u05a5\u05d4 \u05c0 \u05d0\u05b6\u05d7\u05b8\u05bd\u05d3\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\/05\/0305201-300x92.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":920,"url":"https:\/\/areopage.net\/blog\/2013\/10\/17\/prendre-le-nom-en-vain-exode-20-7\/","url_meta":{"origin":2991,"position":4},"title":"Prendre le Nom en vain (Exode 20.7)","author":"areopage","date":"17\/10\/2013","format":false,"excerpt":"Le commandement est clair : \u05dc\u05b9\u05d0 \u05ea\u05b4\u05e9\u05b8\u05bc\u05c2\u05d0 \u05d0\u05b6\u05ea\u05be\u05e9\u05b5\u05c1\u05dd\u05be\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05dc\u05b7\u05e9\u05b8\u05bc\u05c1\u05d5\u05b0\u05d0 Tu ne prendras pas le nom de J\u00e9hovah ton Dieu pour tromper (Exode 20.7 ; cf. L\u00e9vitique 19.12, Deut\u00e9ronome 5.11). Le segment \u05dc\u05e9\u05d5\u05d0 est traditionnellement traduit \"en vain\". Mais c'est moins la fatuit\u00e9 de l'usage qu'un usage mensonger qui est\u2026","rel":"","context":"Dans "h\u00e9breu biblique"","block_context":{"text":"h\u00e9breu biblique","link":"https:\/\/areopage.net\/blog\/category\/hebreu-biblique\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":8505,"url":"https:\/\/areopage.net\/blog\/2020\/04\/09\/%cf%84%e1%bd%b8-%cf%80%ce%bd%ce%b5%e1%bf%a6%ce%bc%ce%b1-%cf%80%ce%bd%ce%b5%e1%bf%96-jn-3-8\/","url_meta":{"origin":2991,"position":5},"title":"\u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1… \u03c0\u03bd\u03b5\u1fd6 (Jn 3.8)","author":"areopage","date":"09\/04\/2020","format":false,"excerpt":"\u00a0 \u00a0Le style johannique se distingue entre tous par un proc\u00e9d\u00e9 litt\u00e9raire savoureux, la \"technique du malentendu\" (Joh 2.19-22, Joh 3.3-5, Joh 4.31-34, Joh 6.32-35, Joh 7.33-36, Joh 8.21-22, Joh 8.31-36, Joh 8.56-58, Joh 11.15-16, Joh 11.23-25, Joh 12.28-29, Joh 14.4-6, Joh 14.8-9 ; cf. Vouga 1997 : 32, Reynolds\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\/04\/0904201-300x212.png?resize=350%2C200","width":350,"height":200},"classes":[]}],"_links":{"self":[{"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/2991","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=2991"}],"version-history":[{"count":18,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/2991\/revisions"}],"predecessor-version":[{"id":3010,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/posts\/2991\/revisions\/3010"}],"wp:attachment":[{"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/media?parent=2991"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/categories?post=2991"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/areopage.net\/blog\/wp-json\/wp\/v2\/tags?post=2991"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}