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En Is 41-48 le terme “serviteur” est applique a Israel selon le principe du transfert sur la descendance des Patriarches des titres davidiques du Ps 89 conformement a ce que propose le Ps 105. Les exiles effectuant un voyage semblable a celui d’Abraham sont appeles a jouer un role important dans la reconstruction. En Is 42,1 et 49-53 apres de premieres desillusions, le “serviteur” apparait comme un individu qui doit servir de mediateur pour assurer le renouveau d’Israel en permettant particulierement de lever les maledictions d’Is 6. En Is 54-66 le terme “serviteur” apparait uniquement au pluriel, ces “serviteurs” se presentent comme les disciples du “serviteur.”

L'accomplissement des promesses faites a David selon Is 55,35 (en reponse au Ps 89), est interprete de deux manieres differentes en Is 56ss. La vision universaliste d'Is 56,1-8 et 66,18-21 s'oppose a la vision nationaliste d'Is 60,9-10 et 61,5-8. Is 66,18-21 integre toutefois la tradition du role des etrangers ramenant les juifs d'exil. Les deux interpretations se situent de maniere essentielle par rapport au role du Temple. La ligne nationaliste voit l'accomplissement des promesses faites a David dans le cadre du culte du temple dans la tradition des Chroniques. La ligne universaliste transforme le temple en maison de priere pour tous les peuples.

Psalm 80 is a Psalm of Asaph in the continuity of Psalm 79, and especially Psalm 78. We have the influence of Psalm 44 in relation to the Psalm 79, too. In the Psalms 78 and 80 we have two times in Israel's history: Patriarch's time (Joseph) and King's time (Judah). Joseph's mention in 80,2 and Ephraim Benjamin and Manasseh in 80,3, is an allusion to Egypt's time, a time without King. This point is corresponding to the fact of a doubt about the continuation of the royalty in the continuity of Ez 17. In the same way, Psalm 89 establishes the disappearance of the Davidic dynasty. But in the Psalm 80 there is always a hope. In the Psalm 80 the perspective of salvation plays an important part, with especially three times the expression . In this case it is not an influence of the book of Ezekiel, but a perspective of the Book of Isaiah, and so the Psalter. In this way it is possible to understand the relation of Psalm 80 to the Book of Exodus and especially Ex 15, see .

In the composition of the Book of Isaiah, the theme of the first part of the Book, the hope of the

Moses plays an important part in the relation between the alliance of God with the Patriarchs and the alliance of God with Israel in the Sinai. Some points of the life of Moses are similar to some of the Patriarchs’ lives. The alliance of the first chapters of the Exodus is the alliance with the Patriarchs. Then in the Exodus when come the difficulties with the alliance of the Sinai, the invocation of the Patriarchs must save the situation; The identification of the “fathers” of the Deuteronomy with the Patriarchs refers to the possibility that the fulfilment of the promises to the Patriarchs can save the alliance of God with Israel after the exile. Moses is an important link between these two alliances. We have also a parallel between the alliance with the Patriarchs and the alliance with Noa.

In Isa 28–32 we have a reflection on the relation between the redaction of the whole book of Isaiah and the work of the prophet Isaiah himself. In Isa 29,15–24 the redaction of the whole book is presented as the continuation of the instruction sealed in Isa 8,16, in prevision of a better future after the time of darkness. But for the redactor of the whole book, the time of darkness also concerns the first time of the return from the Exile. The role of Isa 60–62 in the redaction of the whole book is confirmed by the relation of Isa 62,3 to Isa 28,1–4.

1 Rois 16,34 signifie la remise en cause de la religion Yahviste en Israel dans ses fondements memes cf Jos 6. Pour retablir la religion Yahviste, Elie ira plus loin dans le retour aux origines.