Le Psaume 80 Dans Le Cadre Du Psautier Et Ezechiel 17

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 .     

Le “serviteur” et “élu” d’Is 42,1 et ses disciples en Is 54,17ss

Abstract

En Is 41-48 le terme “serviteur” est appliqué à Israël selon le principe du transfert sur la descendance des Patriarches des titres davidiques du Ps 89 conformément à ce que propose le Ps 105. Les exilés effectuant un voyage semblable à celui d’Abraham sont appelés à jouer un rôle important dans la reconstruction. En Is 42,1 et 49-53 après de premières désillusions, le “serviteur” apparaît comme un individu qui doit servir de médiateur pour assurer le renouveau d’Israël en permettant particulièrement de lever les malédictions d’Is 6. En Is 54-66 le terme “serviteur” apparaît uniquement au pluriel, ces “serviteurs” se présentent comme les disciples du “serviteur.”     

996 and all that: the Norman peasants' revolt reconsidered

Early in the reign of Richard II of Normandy (996–1026), a peasant movement, usually described as a revolt, was suppressed. This paper re‐examines the evidence of William of Jumièges, Wace and an anonymous history of Fécamp. It argues that the movement cannot be securely dated to 996, was not a military enterprise, and was not revolutionary. Peasants attempted to mobilize quasi‐Carolingian assembly practices in order to gain concessions concerning specific economic issues, but did not seek to re‐order their society. The movement probably affected the Seine valley, rather than encompassing all of Normandy.     

Titus's Tinnitus

Historical approaches to tinnitus have depended highly on cultural factors. While ancient Oriental mysticism regarded it as sensitivity to the divine, Roman medicine associated it with depressive and seizure disorders on the basis of presumed common pathophysiology shared by the three conditions. In the Babylonian Talmud, tinnitus appears as Titus's curse: a gnat buzzing in the brain, responding to sound therapy, and then habituating. Various sources show varied emphases with common attention for contextual and emotional aspects that have become an important focus in modern management of tinnitus.