Même avant la naissance du Christ, YHWH était cru au judaïsme comme étant le nom du Dieu, et cela était si sacré qu'il n'était même pas prononcé par les gens. 14-49. 89, No. [1] This is an oversimplification, of course, and the matter has become far more complex during the last century of biblical scholarship, but the key observation still stands. All that comprises simply an external shell which masks an entirely different story. Demandez à un fidèle et vous entendrez probablement Jéhovah comme le nom du Seigneur. 173-178. [19] Etienne Gilson captures the irony of the Hebrew Bible generating such an overarching philosophical assertion. ), one of the founding fathers of biblical criticism, used the pattern of divine names YHWH and Elohim in Genesis and early Exodus to explain the contradictory accounts in the Bible.

47-50.

Oops! Quand il est prononcé, YHWH est prononcé comme Yahweh et JHVH comme Jéhovah. Ceci est similaire à la théorie que Yahweh en ajoutant les voyelles du mot HASHEM au mot de 4 lettres YHWH. [4], Readers familiar with the Bible solely through translation, even the most devoted ones, remain unaware of this critical dimension in the biblical and rabbinic biography of God. Moses Maimonides or Rambam (1138-1204), Judaism’s chief exponent of the rationalist tradition, holds that all divine names, except the Tetragrammaton, “correspond to the actions existing in the world,”[10] which reflect the different characteristic the name designates. 3:13 at the burning bush theophany. [32] See Morris Faierstein, “God’s Need for the Commandments in Medieval Kabbalah,”Conservative Judaism 36:1 (1982) pp. Cependant, les savants semblent être unanimes que la prononciation de YHWH doit avoir été Yahweh. [2] The Old Rabbinic Doctrine of God: The Names and Attributes of God, vol.I (London: Oxford University Press, 1927) pp. Cet article tente de dissiper une certaine confusion concernant le nom du dieu. script>, The Chronicles of Divine Justice: Why God Destroyed Judah, Male Homosexual Intercourse Is Prohibited – In One Part of the Torah, “How God’s Revelation of the Name YHWH Continues to Enlighten.”, “The Revelation and Authority of a Participatory Torah.”, “The Exodus Story as Jewish Mnemohistory.”, The New Testament’s “the Was, the Being, and the Is to come,”[21], Aquinas’ “true being, immutable, simple self-sufficient,”.

Cela semble invraisemblable, mais le fait est que le nom du Seigneur est un sujet de discussion animée entre les adeptes du christianisme. Launched Shavuot 5773 / 2013 | Copyright © Project TABS, All Rights Reserved. [5] For a good overview of the way the myriad of English translations have translated the name of God see The Challenge of Bible Translation: Communicating God’s Word to the World, eds., G. Scorgie, et al (Grand Rapids, Mich: Zondervan, 2003). Dans les temps anciens, il était commun pour les Juifs de craindre de prononcer le nom de Dieu. 3:14: History, Philology, and Theology,” Catholic Biblical Quarterly 40:3 (1978): 311-322, at p.319. : Wilfrid Laurier University Press, 1975) ... Torat Hashem Temimah, p. 168, where this accounts for the halakhic disqualification of a Torah scroll from ritual use even if it is missing one letter, since that would disturb the underlying divine name continuum. Preserving those memories of how each generation experiences its own version of God’s name thus presents a prime instance of Yosef Haim Yerushalmi’s evaluation of the role of memory in the life of Israel as “crucial to its faith, and ultimately to its very existence.”[36], Abraham Joshua Heschel’s (1907-1972) stand on the issue of God’s name, is, I believe, crucial for the sake of the ongoing viability of Jewish theology, whether for critical scholars, philosophers, theologians, pedagogues, or rabbinic experts. [14] See G. H. Parke-Taylor Yahweh: The Divine Name in the Bible (Waterloo, Ont. 99-113 [106]. Saturés vs insaturées Hydrocarbures Les molécules organiques sont des molécules se composent de carbones. 3:14, until recently, the standard edition of the Pentateuch used in most Modern Orthodox congregations, had noted that the name “must not be understood in the philosophical sense of mere ‘being’, but as active manifestation of the Divine existence.”[35]. Two approaches have dominated: the philosophical, focusing on God’s essence (“being”) and the kabbalistic, focusing on God’s evolving relationship with Israel (“becoming”). Please consider supporting TheTorah.com.

Dieu a été désigné par plusieurs noms dans l'Ancien Testament. Cet article tente de clarifier la confusion concernant le nom du dieu. At the same time, the second term connotes that, Each generation, in a sense, relates to a different God who is transformed by the particular encounters engendered by unique temporal and human contexts. This seemingly innocuous grammatical inflection set the agenda for all future onto-theological notions of divine perfection in their respective religious traditions. That story is an esoteric narrative pulsating beneath the surface that charts the life of God, via the medium of names.

Cependant, nombreux sont ceux qui estiment que le nom correct de Dieu est Yahvé, et non Jéhovah. Comparaisons de choses, de technologies, de voitures, de termes, de personnes et de tout ce qui existe dans le monde. Cependant, quand les érudits chrétiens ont fait de même pour YHWH en plaçant les voyelles d'Adonaï, ils ont développé un nouveau son qui était Yahovah qui plus tard s'est converti en Jéhovah. For some, the names coalesce to produce austere philosophical abstractions of an immutable characterless God, lacking anything related to personhood. 3:14) “I will be who I will be” or “I am who I am.”, This enigmatic phrase, evasively formulated in the first person imperfect form of the root “to be,” rather than the third person of the name itself, has provoked an endless stream of translations, interpretations, and scholarship, from the Septuagint, the ancient Greek translation, to the twentieth century philosopher Martin Buber, and beyond. Even Philo himself, the ancient pioneer of philosophical theology, admits this when he supplements the meaning of YHWH as Being with the lesson that “no name at all can properly be used of Me, to whom all existence belongs.”[27]‍, While the rationalist movement attempted to purge the Bible of all its mythic dimensions, classical rabbinic thought, continuing through its midrashic genres, and on through kabbalah, actually picked up on that myth, developing, expanding, and enhancing it even further.[28]. [1] This insight laid the groundwork for what eventually matured into the Documentary Hypothesis. En fait, même en lisant à haute voix leurs Écritures, les Juifs ont substitué le nom de Dieu à Adonaï, qui signifie Seigneur. It connotes a God of endless becoming, as the imperfect I will be indicates, a deity who cannot but be elusive, continually shaped and reshaped by the respective partners with whom it establishes relationship. [3] The term can also be translated as the “Exegeted Name” which could mean, as Naomi Janowitz claims, “a name for the Name, signaling that the Name is now itself an object of speculation and investigation.” See Naomi Janowitz, The Poetics of Ascent: Theories of Language in a Rabbinic Ascent Text (Albany, NY: SUNY Press, 1989) p. 102. Parmi ces noms, celui qui apparaît le plus souvent est YHWH. 2, (Apr., 1996), pp. [15] See Bruce Boston, “How are Revelation and Revolution Related?,” Theology Today 26 (1969) p.143, who attributes it to J.C. Hoekindijk at fn 1, p. 143.