The Claudelian conception of biblical languages is based on a paradox. Latin is the greatest, Greek seems to him inferior to the brilliance of his literature, while Hebrew remains unknown to him, but he vaguely perceives its fulguration under the Latin of Saint Jerome. He includes Hebrew in a vast project of unification of languages aimed at reducing their gap, to consider them in the same flow of meaning. For a biblical language, whether that of the Vulgate, the Septuagint, or the Tanakh, is not a closed linguistic system but takes place in a vast network of correspondences, parallelisms, and convergences since the truth of a language is notgrammatical but symbolic.