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Proverbs 30:3–5 depends on Job 38–39, hence, the use of the divine name Eloah in Prov 30:5. We note the same in Ps 18:31 but with the substitution of the name of YHWH for Eloah, as part of the messianic Yahwist reaffirmation of the writing of the whole Psalter. In this perspective, Ps 18:32 identifies Eloah with YHWH. In the parallel of 2 Sam 22 to Ps 18, the name Eloah is not repeated, the emphasis being on the relationship between David and the Psalter. Deuteronomy 32 agrees with the overall redaction of the Psalter, which jointly reaffirms the Davidic Messiah and the Torah of Moses, in the general introduction (Ps 1, the Torah and Ps 2, the Messiah), in the first Book, Pss 3––41 (Ps 18, the Messiah and Ps 19, the Torah) and the fifth Book, Pss 107–150 (Ps 119, the Torah and Pss 120–132, the Messiah). Thus as inclusion, Deut 32:2–4 is based on Ps 18:31–32 with the reference to YHWH the ROCK, an allusion to the Temple and its cult, including the performance of the Psalter. The vocabulary of this passage from Ps 18 appears again in the following verses of Deut 32, including the name Eloah in Dt 32:15, 17, its only occurrences in Deuteronomy.

Le Moïse des livres prophétiques renvoie, au rôle de Moïse dans les Ps 105-106 ; 99 et 77.[1] En relation étroite avec ces mentions de Moïse, le comportement de Balaam est donné en exemple, contemporain du Moïse des plaines de Moab selon Nb 22-24, en opposition aux comportements des Israélites en Nb 25,1-5.[2] Balaam a obéi à Yahvé refusant de maudire [verbes ארר et קבב (Nb 22,11.17 ; 23,8.11.13.25.27 ; 24,10 pour toute la Bible) ; נקב (Nb 23,8.25); voir הקבה en Nb 25,8 !)] Israël. Ce dernier n’ayant pas suivi l’exemple d’obéissance de Balaam doit finalement affronter la malédiction [Voir le verbe ארר en Nb 22-24 et 5,18-27 et substantifs אלה en Nb 5,21-27 et שבועה en 5,21 (cf.: אלה et שבועה en Dn 9,11)]. https://doi.org/10.17159/2312-3621/2022/v35n3a6 [1] Moïse est mentionné dans le Psautier en : Ps 77,21 ; et dans le quatrième livre du Psautier, Ps 90-106, en Ps 90,1 ; 99,6 ; 103,7 ; 105,26 ; 106,16.23.32. On note les relations antagonistes avec 1 Ch 16. Dans le titre du Ps 77 sont cités ידותון mentionné en 1 Ch 16,41.42.42, et אסף mentionné en 1 Ch 16,5.5.7.37. Le texte de Ps 105,1-15 est cité en 1 Ch 16,8-22 et Ps 106,1.47-48 en 1 Ch 16,34-36 (passages sans Moïse !, réinterprétation davidique). Voir également le Ps 96 en 1 Ch 16,23-33, avec « Yahvé règne » en 96,10 (1 Ch 16,31), et Ps 99,1. Lee Roy Martin, « The Chiastic Structure of Psalm 106 », OTE 31 (2018) : 506-521, souligne que les Ps 105 et 106 se réfèrent à la même histoire, côté « victories », pour le Ps 105, côté « disobedience », pour le Ps 106 (Voir Nb 25). Dans la catégorie « Psaume historique » il relie aux Ps 105-106, le Ps 78, or on peut noter la mention de Moïse au terme du Ps 77, le Pasteur Moïse se substituant au Pasteur David, justement au terme du Ps 78. L’insertion du rôle de Moïse dans les Ps 105-106 correspond également à la disparition de la dynastie davidique selon le Ps 89. La mention de Moïse en Ps 99,6, concerne le thème de l’ « intercession » (comme en Ps 106,23, suite au veau de l’Horeb en 106,19, cf. Ex 33), en substitution de l’intercession royale, dans la même ligne, on peut comparer les titres des Ps 86 (David) et 90 (Moïse). [2] Moïse en Nb 25,4.5.6.10.16. L’infidélité avec le Baal de Péor en 25,3, provoque la fureur de Yahvé. Moïse intervient en 25,4 pour apaiser la fureur de Yahvé. Jan-Albert Roetman and Caspar Visser’t Hooft, « Le Psaume 106 et le Pentateuque », ETR 85 (2010) : 233-243. Pages 239-241, les auteurs rapprochent les événements mentionnés dans le Ps 106 des récits du Pentateuque. Les liens avec le livre des Nombres sont prépondérants. Page 241, ils rapprochent Nb 25,1-4 et Ps 106,28-31. Le verbe קבב est propre à Nb 22-24. The mentions of Moshe in the prophetic books look to the part of Moshe in Ps 105-106; 99 and 77. In relation to these prophetic references we note the mention of the good example of Balaam, contemporary of Moses in the country of Moab in Num 22-24. Balaam obeyed to Yahweh and did not curse [verb ארר and קבב (Num 22,11.17 ; 23,8.11.13.25.27 ; 24,10 only in the Bible) ; נקב (Num 23,8.25); see הקבה in Num 25,8 !] Israel. But Israel did not obey in the line of Balaam, and must be cursed [See the verb ארר in Num 22-24 and Num 5,18-27 and אלה in Num. 5,21-27 and שבועה in Num 5,21 (cf.: אלה et שבועה in Dn 9,11)].

Le premier psautier davidique correspond à une réaffirmation du Messie davidique et par la même occasion celle du Pauvre postexilique exploité auquel David est identifié par les titres des psaumes. La prise en compte du Pauvre est conforme à l’influence du livre des Proverbes et plus spécialement Proverbes 30,1-14 sur le premier livre du Psautier. La référence à l’Arche de Yahvé que David a fait monter à Jérusalem explique le rôle du Psaume 68 dans le premier livre du Psautier et au-delà celle du livre des Nombres. The first Book of the Davidic Psalms corresponds to a reaffirmation of the Davidic Messiah. Similarly, they correspond to exploitation of the postexilic poor in which David is identified in the titles of the psalms. By taking into account the poor in the first book of the Psalter, the first book reveals the influence of the Book of Proverbs, especially Prov 30,1-14. The reference to the Ark of Yahweh that David moved to Jerusalem, explains the role Psalm 68 played in the first book of the Psalms as well as in the Book of Numbers.

This paper demonstrates the potential of combining an Appreciative Inquiry (AI) methodological framework with arts-informed research methods, particularly in applying comics to the AI process where children are active participants in research. Included in this article is a review of each methodological framework and a critical exploration of the literature. It is the position of the authors that arts-informed methods applied within an AI framework offers unexplored potential for generating new ways of knowing by valuing and relying on the voices of child participants to gain different perspectives. These perspectives are crucial for research that directly impacts the child population.

The Messianic reaffirmation of Ps 18 must be understood in the context of the influence of the book of Proverbs, more specifically the influence of Prov 30:1–14, upon the Psalter. However, it is not only the influence of Proverbs that is important. It goes further; for example; the psalm also responds to the denunciation of the fate of the poor at the return from the exile. These responses indicate some relations to late redactions of the Book of the Twelve, Jonah, Zephaniah (see Zechariah), Habakkuk, the Prayer of Hannah in 1 Sam 2:1–10 (which frames the books of Samuel together with 2 Sam 22 = Ps 18), or from the book of Job and some passages depending on Judges 5:4, later found in Ps 68, Dt 33:2 or Is 34 and 63:1–6. https://doi.org/10.17159/2312-3621/2020/v33n3a12

The text of 2 Sam 23:1-7 must be interpreted in the continuity of 2 Sam 22, the same as Ps 19 should be read in the continuity of Ps 18, parallel to 2 Sam 22. 2 Sam 23:1-7 must also be understood in the context of a Davidic messianic reaffirmation, as in Num 24:17. This Davidic reaffirmation implies the presentation of David’s action as complementing that of Moses, because Moses was first a substitute of the dynasty immediately after the exile. This messianic reaffirmation is based on re-readings of the transfer of the ark by David. The mention of the “sons of Belial” corresponds to an allusion to Ps 18:5 = 2 Sam 22:5, and beyond that to the Books of Samuel. RESUME Le texte de 2 S 23,1-7 est à situer dans la continuité de 2 S 22, de même que le Ps 19 dans la continuité du Ps 18, parallèle à 2 S 22. Il faut situer 2 S 23,1-7 dans le cadre d’une réaffirmation messianique davidique comme en Nb 24,17. Cette réaffirmation davidique implique la présentation de l’action de David, comme complétant celle de Moïse, qui a joué un rôle de substitution vis-à-vis de Moïse après l’exil. Cette réaffirmation messianique s’appuie sur des relectures du transfert de l’arche par David. La mention des « fils de Bélial » correspond à une allusion à Ps 18,5 = 2 S 22,5 et au-delà aux livres de Samuel.

The characteristics of the covenant with David in Ps 89 are transferred to the patriarchs and their descendants in Ps 105 and Isa 41.1. Following up on the latter, especially Isa 42,1, one encounters the figure of the “servant” presented in Isa 42 as well as 49, in terms of the Mesopotamian year of liberation, when the servant receives the gift of the spirit. The title of משׁיח is also transferred to Cyrus in Isa 45,1, similarly from the perspective of the Mesopotamian year of liberation. The figure mentioned in Isa 61,1 appears like a disciple of the “servant,” but he too receives an anointing, described with the verb משׁח, related to the gift of the spirit. RÉSUMÉ Les caractéristiques de l’alliance avec David du Ps 89 sont transférées sur les patriarches et leurs descendants dans le Ps 105 ou en Is 41,8. En continuité nous relevons la figure du « serviteur » présentée en Is 42 et 49, dans la mentalité de l’année Mésopotamienne de libération, et il reçoit le don de l’esprit. Mais le titre de משׁיח est transféré sur Cyrus en Is 45,1, également dans la perspective de l’année Mésopotamienne de libération. Le personnage d’Is 61,1 apparaît comme un disciple du « serviteur », mais il reçoit également une onction, verbe משׁח, liée au don de l’esprit.

ABSTRACT The characteristics of the alliance with David in Ps 89 are transferred upon the patriarchs and their descendants in Ps 105 or Is 41,8. In continuity in Is 42,1 we have the figure of the “servant” presented in Is 42 and 49, in the mentality of the Mesopotamian year of liberation, and that receive the gift of the spirit. But the title of mšyḥ is transferred upon Cyrus in Is 45,1, also in the perspective of the Mesopotamian year of liberation. The personage of Is 61,1 appears like a disciple of the “servant”, but he receives also an unction, verb mšḥ, with the gift of the spirit. RÉSUMÉ Les caractéristiques de l’alliance avec David du Ps 89 sont transférées sur les patriarches et leurs descendants dans le Ps 105 ou en Is 41,8. En continuité nous relevons la figure du « serviteur » présenté en Is 42 et 49, dans la mentalité de l’année Mésopotamienne de libération, et il reçoit le don de l’esprit. Mais le titre de mšyḥ est transféré sur Cyrus en Is 45,1, également dans la perspective de l’année Mésopotamienne de libération. Le personnage d’Is 61,1 apparaît comme un disciple du « serviteur », mais il reçoit également une onction, verbe mšḥ, liée au don de l’esprit.

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FR. A la veille de la Grande Guerre la boxe anglaise a pris, dans les sociétés anglo-saxonnes (États-Unis, Grande-Bretagne et Australie) et depuis peu en France, une dimension sociale et culturelle d’importance. Dans l’Hexagone alors qu’elle était au tournant du XIXème siècle une mise en scène illégale et inconnue du grand public, elle a connu en 10 ans une fulgurante ascension. Aussi, En 1914, elle est devenue sport roi non seulement à Paris mais également en province. Ce que l’on peut appeler « la Belle Époque de la boxe anglaise en France » est marqué par une corrélation entre les succès de cette pratique et l’avènement de la première superstar du sport tricolore : le boxeur Georges Carpentier. Né en 1894 à Liévin, dans les bassins miniers du Pas-de-Calais, le « gosse » embrasse la carrière de pugiliste à l’âge de 14 ans. Entre 1908 et 1914, au rythme de nombreuses et surprenantes victoires, sa popularité ne cesse de croître. Elle atteint son apogée dans les deux années précédant la guerre, particulièrement lors de probants triomphes face à la fine fleur pugilistique britannique. A l’occasion de matchs mobilisant les ressorts du nationalisme anti-anglais, ces affrontements poursuivent la longue inimitié historique entre la France et la « perfide Albion », tout en nourrissant et amplifiant la célébrité du jeune prodige. A l’aube du culte des vedettes et dans une métaphore évidente de la guerre, la presse franco-britannique n’hésite pas à l’élever au rang de « vengeur de Waterloo ». Puis, contre toute attente, à quelques mois de l’embrasement de la vieille Europe, augurant du nouveau jeu d’alliance militaire qui se dessine dans les salons de la diplomatie franco-anglaise, il devient dans ces mêmes journaux le « champion de l’Entente Cordiale ». *** EN. In the years preceding the Great War, English boxing occupied an important social and cultural role in Anglo-Saxon societies (United States, Great Britain and Australia) and came to gradually occupy a similar position in France. At the turn of the 19th century, it was still an illegal and obscure show to French audiences. However, in the course of the following decade, it was propelled to higher grounds: by 1914, it had become the king of sports, both in Paris and in the provinces. The “Belle Époque of English boxing in France" is characterized by the correlation between the success of the sport and the rise of the first French boxing superstar, Georges Carpentier. Born in 1894 in Liévin, in the coal mining basins of the Pas-de-Calais, the “kid” embraces the career of pugilist at the age of 14. Between 1908 and 1914, his popularity was on a constant rise thanks to numerous and surprising victories. His popularity climaxes in the two years preceding the war, largely thanks to multiple victories against the British pugilistic elite. Mobilizing nationalism fueled by anti-English sentiments, these boxing matches are presented as a natural extension of the long historical enmity between France and the "perfidious Albion", contributing to grow and amplify the young prodigy’s fame. At the dawn of celebrity worship, and in an obvious metaphor of the war, the Franco-British press did not hesitate to adorn him as the "Waterloo avenger". Then, against all odds, a few months before the dislocation of old Europe, the same newspapers transformed him into the "champion” of the Entente Cordiale, implicitly pulling in behind the new military alliances taking shape in the halls of Franco-British diplomacy. *** PT. Às vésperas da Grande Guerra, o boxe inglês assume uma dimensão sociocultural central nas sociedades anglo-saxônicas (Estados Unidos, Grã-Bretanha e Austrália). Isso ocorre também na França, onde, até a virada do século XIX, não passava de uma encenação ilegal desconhecida do público em geral. 10 anos depois, experimenta uma ascensão meteórica, tornando-se, em 1914, o rei dos esportes em Paris, mas também nas demais cidades francesas. O período da Belle Époque do boxe inglês na França é marcado por uma convergência entre o sucesso do boxe e o advento da primeira superestrela do esporte francês: o boxeador Georges Carpentier. Nascido em 1894 em Liévin, nas bacias mineiras do Pas-de-Calais, o “moleque”, como era chamado, abraçou a carreira de pugilista aos 14 anos de idade. Entre 1908 e 1914, tendo já acumulado diversas vitórias surpreendentes, sua popularidade não para de crescer, atingindo seu auge nos dois anos que precederam a guerra, com vitórias arrasadoras contra a nata do pugilismo britânico. Essas partidas, cenário de incitação ao nacionalismo antiinglês, passaram simultaneamente a consolidar a longa inimizade histórica entre a França e o “pérfido Albion” e a fama do jovem prodígio. Nos primórdios do culto às estrelas do esporte, a imprensa franco-britânica, lançando mão de uma óbvia metáfora bélica, eleva Carpentier ao ranking de “vingador de Waterloo”. Poucos meses antes do estremecimento da velha Europa, contrariando todas as expectativas e prefigurando o novo jogo de alianças militares que se perfilava nos salões da diplomacia franco-britânica, Georges Carpentier torna-se, nas colunas desses mesmos jornais, o “campeão da Entente Cordiale”. ***

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Since 2016, the French Society of Hypertension has warned about the decline in the management of high blood pressure in France: stagnation, or even decreased number of people who know their blood pressure level, take a treatment and are controlled. These results are lower than those observed in many other countries. Blood pressure is measured with an old method in the doctor's office. Accepted, simple and cost-effective, this method is currently unavoidable for reasons of feasibility and social habit. It has been used in observational and intervention studies that are the basis of the medical reasoning for screening, treatment and drug control of hypertension. In practice, it is too often poorly applied and unpredictable. It is now necessary to measure blood pressure in mmHg using a validated oscillometric automatic device coupled to a specific upper arm cuff adapted to the arm circumferences for the diagnosis and monitoring of high blood pressure in the doctor's office and at home. The auscultatoric measurement is only recommended if any doubt about the reliability of the electronic measurement. Blood pressure measurement is basically performed on both arms to detect asymmetry and then on the arm with the highest blood pressure. It is performed in sitting or lying position after a few minutes of rest without speaking and without having smoked and then in standing position to diagnose orthostatic hypotension, especially in elderly, diabetic and multi-medicated subjects. The blood pressure measurement during the consultation must be repeated and include at least 3 consecutive measurements at one minute intervals. The average of the last 2 measurements determines the blood pressure level. It is recommended to perform BP measurements outside the medical environment for the diagnosis and monitoring of hypertension; Home BP measurement is preferred to ambulatory blood pressure measurement for practical reasons unless otherwise specified. The home blood pressure measurement should include three measurements in the morning at breakfast and three measurements in the evening before bedtime at one minute intervals for at least three days. Prior training must be provided. In treated hypertensive patients, a masked hypertension should be considered as an uncontrolled hypertension and antihypertensive therapy adapted accordingly. The measurement of central BP pressure (aorta) should be limited to clinical research., (Copyright © 2019 Elsevier Masson SAS. All rights reserved.)