Colette Briffard, "À la poursuite de Šēm dans l’écrit sacerdotal," 169-182
This article follows a first investigation on the importance and the role of the term “šēm” in Genesis 10-12. It further analyzes the function of the same term in all of the Pentateuch’s sacerdotal texts. From one book to another, one can see more precisely the function of the concept “name” in sacerdotal material. It is a term that structures the succession of generations and defines the relationships of the “sons of Israel” to their God, and of their names to His name.
Bernard Gosse, "Les chantres lévites, le Psautier et les Chroniques," 183-189
The Levite Heman is cited as the author of Psalm 88, in which the psalmist, in the face of death, questions the love and the very truth of God. Similarly, the Levite Ethan questions the disappearance of David’s dynasty in Psalm 89. But these two Levites are mentioned with Asaph in 1 Chronicles 15,17-19, in a liturgy presided by David during the transferring of the ark to Jerusalem. This liturgy uses particularly Psalm 105,1-15, that assumes the disappearance of the dynasty, in the continuity of Psalm 89. The mentions of Heman and Ethan in 1 Chronicles 15,17-19 help to justify the Davidic reinterpretation of this liturgy. And the beneficiary is Asaph whom David places as chief of the Levites in 1 Chronicles 16,7-37.
Jean Zumstein, "La grammaire de la haine dans le quatrième Évangile," 191-203
In the fourth Gospel, violence is present in three narratives contained one within the other, and which constitute the principal narrative itself : the narrative of the life of Jesus, on which is superimposed that of the post-Resurrection destiny of the disciples, these two narratives being themselves framed by a narrative of a mythological nature. But when one reads the Gospel attentively, one discovers that the narrative is inhabited by a repetition of violence that strikes one by one, Jesus, his disciples, and the “Jews”.