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This article proposes that in Gen. 14—15 Abram is presented like the precursor of David. This point assumes the substitution in Psalms 105—106 of the Patriarchs and their descendants for the dynasty. In the reintegration of the Davidic dynasty in the perspective of salvation, David is presented as dependent on and continuous with Abram.

In Isaiah 56.1-2 there is identification between ‘to keep justice’ and ‘to keep the Sabbath’. The Sabbath plays an important part in the construction ofexilic and post-exilic identity. At the same time, ‘to keep the Sabbath’ permits the eunuch and foreigner (56.3) to hope that they will enter the house of the Lord (56.4-7). This article explores the relationship between Isa. 56.1-2and the verses immediately following, as well as Ezekiel 18–20, chapters inwhich the Sabbath and justice are also associated. The thematic association of the keeping of justice and the keeping of the Sabbath thus seems to highlight an interesting case of identity and universalism going together.

The words of Jer. 19.8 and the symbolic action of 19.10-11 correspond to the com ing of the calamity announced in ch. 36, which plays an important part in the redac tion represented by the LXX (see also 2.1-13 and 45.1-5). In the Masoretic redaction, however, it is the new orientation promised in chs. 30-31 that answers Jeremiah 36. The 'wounds' of Jerusalem (19.8) will be healed (30.17), and the curse of 19.8 is transferred to Babylon (50.13 and 51.37), while the symbolic action of 51.59-64 is an answer to 19.10-11. The reorganization of the book of Jeremiah illustrates this point, for the last verse of the original Masoretic redaction (51.64; ch. 52 is an addi tion) is an answer to the last verse of the LXX redaction.

H.G.M. Williamson has proposed that Isa. 8.23b-9.6 inspired the relations between the first and second parts of the book of Isaiah, first with the time of the darkness and then with the time of the light. In this article Gosse demonstrates that the context of 8.23b inspired in fact the relations between the three great parts of the book. The third part underlines the difficulties of the coming of the light on the return from the exile.