Yahvé et les sages de Babylone: réflexion sur l’utilisation de mots polysémiques dans la poésie du Deutéro-Isaïe (Is 44,25)
Hebrew poetry is usually very concise: the verses are short and usually include only two or three words. The poetry of Second Isaiah is no exception. But by intentionally using certain words that have more than one meaning, the prophet is able to formulate a message that is much more extensive and c...
| Main Author: | |
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| Format: | Electronic/Print Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage
[2014]
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| In: |
Studies in religion
Year: 2014, Volume: 43, Issue: 3, Pages: 498-515 |
| Standardized Subjects / Keyword chains: | B
Bible. Jesaja 44,25
/ Babylon
/ Jahwe
/ Wise person
/ Poetics
/ Polysemy
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| RelBib Classification: | AA Study of religion HB Old Testament |
| Online Access: |
Volltext (doi) |
| Summary: | Hebrew poetry is usually very concise: the verses are short and usually include only two or three words. The poetry of Second Isaiah is no exception. But by intentionally using certain words that have more than one meaning, the prophet is able to formulate a message that is much more extensive and complex than the text suggests at first sight. This is particularly well illustrated in a passage where the prophet mocks the Babylonian diviners and sages (Is 44:25) in order to show his listeners that Yahveh is the one solely responsible for the liberation of his people and the one behind the decision of the Persian king Cyrus to rebuild Jerusalem and its temple. La poésie hébraïque est généralement très concise : les vers sont courts et ne comprennent souvent que deux ou trois mots. La poésie du Deutéro-Isaïe ne fait pas exception. Mais en utilisant sciemment certains mots auxquels il est possible d’attribuer plus d’un sens, le prophète est en mesure de formuler un message beaucoup plus complet et complexe que le texte ne le suggère à première vue, tout en conservant la concision habituelle de la poésie hébraïque classique. Cette complexité est particulièrement bien illustrée dans un passage où le prophète se moque des devins et des sages babyloniens (Is 44,25), afin de démontrer à ses auditeurs que Yahvé est le seul et unique responsable de la libération de son peuple et qu’il est derrière la décision du roi perse Cyrus de reconstruire Jérusalem et son temple. |
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| ISSN: | 0008-4298 |
| Contains: | Enthalten in: Studies in religion
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| Persistent identifiers: | DOI: 10.1177/0008429814539097 |