The Song of Moses is acknowledged to be one of the most difficult texts to interpret within the book of Deuteronomy. Substantial effort has been put in to determine the Song's origin in terms of its dating and reason for composition. But more scholars are now seeing the need to relate the Song to its immediate context. However, the recent contributions to this topic show the need for a closer examination of the Song's narrative function, not only in Deuteronomy but also in its larger context in Genesis-Kings. Understanding the Song's function in this large corpus necessitates the way in which it relates to Deuteronomic themes such as the YHWHIsrael relationship, Torah, worship, and kingship. This thesis examines the theological and hermeneutical function of the Song in Deuteronomy and GenesisKings in their final forms. As a prophetic criticism of Israel, it focuses its audiences' attention on the central command of the Torah, the moral issue of covenant-keeping, and Israel's vocation as witness to the nations, resulting in a theology of history for all nations. With reference to Deuteronomy, the Song expresses the heart of the book. With reference to Genesis-Kings, it gives us a sense of beginning and closure to the history of the people of YHWH in terms of Israel's primeval past and future hope respectively.

This thesis investigates the theology of Deuteronomy, and argues that at the heart of Deuteronomic theology is the supremacy of Yahweh, which is to be expressed by all generations of Israelites through adherence to Torah. This study maintains that the ideas of centralization, secularization, and demythologization as commonly understood fail to account adequately for the data of the text. In this view, the book of Deuteronomy is radical in its demands and vision, but not in the ways that it is usually understood. In its deliberate rejection of ANE models of kingship and institutional permanence, its emphasis on the holiness of all life lived out before Yahweh, and its elevation of the supremacy of Yahweh and his Torah, Deuteronomy reveals itself to be a truly revolutionary and counter-cultural text. In the introductory chapter, the structure and ideology of the book are examined. The present study is set into the context of Deuteronomic study, and it is argued that the book of Deuteronomy reflects an ideology that seeks to highlight the supremacy of Yahweh and the centrality of Torah. Chapter One then examines some of the ways in which the theology of Deuteronomy has been understood, namely in terms of centralization, secularization, and demythologization. I argue that centralization, secularization, and demythologization as usually understood fail to adequately account for the data of the text, and that an alternative conception should be sought. Chapters Two through Five evaluate key texts that are used to support the idea that centralization, secularization, and demythologization are at the heart of the theology of Deuteronomy. An alternative reading of the texts is presented that highlights the supremacy of Yahweh and Torah. The final chapter investigates the theological and ideological implications of this alternative reading of key texts. Deuteronomy is seen to be radical, and even revolutionary, but in a much different way from the way it is usually understood.

The concept of the election of Israel is one of the foundational doctrines of the Old Testament. The main focus of the theological study of the election of Israel has been the issue of dating and the nature of the concept. When did this concept originate? And is the election of Israel an unmerited grace of God or is it dependent on obedience to Torah? In the study of modem nations, the concept of ethnic election is found to be an important factor in the origin and sustenance of nations. If this is so, then the question arises, whether the concept of the election of Israel was closely linked to the origin and sustenance of the ancient nation of Israel? The question of the relationship of election to nationhood has not been sufficiently explored in theological studies. Therefore, this thesis will study the nature and function of the concept of the election of Israel in relation to ancient Israelite nationhood. The modem ethno-symbolic theory of nationhood is useful in the analysis of ancient nations like Israel because it identifies the concept of ethnic election to be an important influence in the creation and maintenance of both modem and ancient nations. The ethno-symbolic perspective on nationhood takes seriously ethnicity and religion or culture in the formation and maintenance of a nation. The book of Deuteronomy is considered to be a constitution by several scholars and thus relevant to the study of nationhood. It is also the locus classicus of the election theology in the Old Testament. Therefore, selected texts from Deuteronomy will be studied from the principles derived from the ethno-symbolic approach to the study of nationhood. Such a study will give a fresh perspective to our understanding of the concept of the election of Israel. Studied from the perspective of nationhood, the concept of the election of Israel can be interpreted as a symbol of belongingness and loyalty to a nation, a symbol of pride and power, and a boundary marker demanding moral and religious loyalty and affiliation to the nation and its God.

The study of place in Deuteronomy is often centred around issues related to the chosen place. In recent years, scholars in a variety of disciplines have developed an interest in the nature of place and in place’s influence on individuals and society. Their research suggests that within Deuteronomic studies, the traditional conversations about the chosen place do not adequately address the full complexity of Deuteronomy’s place. This study investigates place as conveyed in Deuteronomy using a philosophical and sociological understanding of place. The interdisciplinary approach highlights the multiple factors that contribute to the intricate structure of place. The first half of the study begins with analysing the creation narratives that underscore the importance of Israel’s participation in placemaking and also the use of memory to create the ethical motivator for dwelling together in place. The second half of the study focuses on the law code and the internal placial structure built on a mutual relationship between the chosen place and rest of the land. The analysis reveals that Deuteronomy understands place as something bigger and more intricate than the chosen place. The centralising programme in Deuteronomy challenges a tribal and localised perspective of place and also a politicised and centralised perspective of place that diverts responsibility from the majority of the people. Deuteronomy diminished the importance of an elite class of society, including the king who is not given a significant physical or social place to bolster his authority. Israel possesses the land as caretakers of the gift God has given to all the people, and they dwell in the land with the chosen place at the centre of society and with the rigorous demands to maintain purity throughout the land. Deuteronomy makes all the people liable for one another and for the non-human creation in their care.

The wilderness is an unlikely place for Yahweh to appear; yet some of the most profound encounters between Yahweh and ancient Israel occur in this isolated, barren, arid and marginal landscape. Thus, via John A. Beck's narrative-geography method, which prioritises the role of the geographical setting of the biblical narrative, the question of 'why does Yahweh choose to appear in the wilderness?' is examined in reference to four Exodus theophanic passages (Exodus 3:1-4:17, 19:1-20:21, 24:9-18 and 33: 18-34). First, a biblical working definition of the wilderness is developed, and the specific geographic elements in each passage discussed. Subsequently, the characterisation of Yahweh's appearances is investigated, via the signs Yahweh used to appear, the words Yahweh speaks and the human experience of Yahweh in the wilderness space. In sum, five reasons for why Yahweh appears in the wilderness were considered significant. The wilderness setting allows Yahweh to be (I) actively present and intimately engaged, (2) separate and holy, (3) paradoxically creative, (4) speak transfomative and visionary words and (5) free, risky, and provoking. Finally, the implications of these findings provide new insights to theological considerations of Yahweh. Overall, Yahweh is portrayed as a wild God in the wilderness.

A mosquito once landed in a nudist colony. "How very excellent," he was heard to remark, "But just where do I begin?" This is the dilemma faced by any critic dealing with tne Pentateuch. If he examines the whole, then he is open to the charge that he has carried his conclusions about one book over into his consideration of the others. On the other hand, when he treats one book by itself, he is always in danger of a certain off-balance. This thesis falls into the letter class of investigation; it is therefore admitted that there are a certain number of loose ends, although every attempt will be made to see <u>Numbers</u> in the context of the Pentateuch as a whole. Nonetheless it is apparent that it is legitimate to consider a book of the Pentateuch by itself. For example, <u>Genesis</u>, although written as part of a series in its present form, can be dealt with as a book having meaning in itself. The theory that the present division of the Pentateuch into five books is a result of a mechanical process after the work was completed is not axiomatic. To the contrary it will be argued that the <u>Book of Numbers</u> is a book in the same sense that Genesis is a book, namely a part of a series, but with a specific theme and purpose of its own.

YHWH’s statement to Moses, אֶהְיֶה אֲשֶׁר אֶהְיֶה , has been much discussed by biblical scholars and theologians. For much of the last century this discussion related to matters of etymology or history of religion, or the precise grammar of the text. However, recently there has been renewed interest in understanding the statement in its present context as part of the book of Exodus, and in particular its role in the call of Moses. My thesis seeks to deepen understanding of the implications of this statement through a close reading of the dialogues between Moses and YHWH. My close reading of individual dialogues involves three steps: first investigation of the way in which the narrator portrays the actions of the characters, then the manner in which the narrator portrays individual speech of the characters and finally the way in which an analysis of the dialogues utilising principles from the socio-linguistic field of Conversation Analysis adds to an understanding of the characters. Through this close reading I show that the phrase אֶהְיֶה אֲשֶׁר אֶהְיֶה is best understood as linking the meaning of the name YHWH to the verb “to be” and in particular God’s promise to “be with” Moses in 3:12. The phrase affirms both YHWH’s presence with Moses and his freedom to be present in the manner he chooses and the implications of this affirmation of presence and freedom are worked out more fully in the narrative of Exodus. In the thesis my reading of the dialogues in Exodus 3-4 shows that YHWH transforms Moses into the means by which YHWH delivers his people from Egypt and also by which YHWH is present with his people. My examination of the dialogues in Exodus 5-7 demonstrates that YHWH’s plans are accomplished by his speech which re-designates and reshapes those with and about whom he is speaking. My analysis of Exodus 19-24 finds that the dialogues demonstrate YHWH’s freedom to be present as he chooses to different people at different points. Exodus 32:7-33:11 gives further meaning and significance to the divine name in terms of YHWH’s withdrawal in response to the idolatry of the people. From the final section of dialogue, Exodus 33:12-34:35, I show that the intercession of Moses is critical to the demonstration of YHWH’s mercy and compassion. My analysis of each of these dialogues demonstrates that a key means by which YHWH is present to his people is in and through Moses.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The present study aims at developing a partition radiotracer potentially useful for estimating the amount of oil present in the matrix rock, aiming at the evaluation of the Residual Oil Saturation (SOR) in oilfields, provided that the partition coefficient has been previously measured. The radon isotope 222Rn has been chosen as the partition tracer due to two main reasons: 1. it is generated at somewhat different rates in all oil reservoirs since the rocks into which they are imbedded contain some amount of its parents, uranium and thorium; 2. the methods for measuring its concentration in water, using different detection procedures, radon isotope 222Rn are well established since long. Measurement of 222Rn in water matrices have been carried in several samples from different origins: drinking water, underground water, and production water. The sampling sites were distributed between the Belo Horizonte and Nova Lima municipalities, and the assarongongo oilfield in the State of Bahia. For the specific activity measurement the Lucas cell (a radon detection system based on the scintillation caused by the emitted alpha particles) has been utilized. Tests have been carried with the isotope 222Rn, as a radiotracer. Hence, the partition coefficient (Kp) has been determined in laboratory tests, both with petroleum and other organic species such as toluene, benzene, and octanol. In order to carry these measurements a system based on an instrumental methodology has been developed and implemented; the Flow Injection Analysis (FIA). The testes have been run at a constant flowrate but the residence time and temperature has been varied. The results show that such variations in the residence time and temperature can significantly alter the partition coefficient values, and consequently the SOR. The results thus obtained point to the feasibility of the natural partition radiotracer method, based on the 222Rn isotope, for the measurement of the remaining in the reservoir would require a larger number of samples than the one used in this work. Some recommendations are advanced for future work, dealing with both analytical and field work 222Rn methodologies. / Neste trabalho foram realizados testes utilizando o radioisótopo 222Rn do radônio, como traçador radioativo potencialmente capaz de quantificar o óleo presente na rocha, com vistas a estimar a Saturação de Óleo Residual (SOR) em campos de produção de petróleo, quando já determinados o seu coeficiente de partição. Optou-se pelo uso do radioisótopo 222Rn do radônio, para ser usado como traçador de partição por duas razões principais: 1. é gerado em maiores ou menores taxas em todos os reservatórios, posto que as rochas do mesmo sempre contêm alguma quantidade de seus precursores: o urânio e o tório; 2. os métodos para a medição de sua concentração em água já estão bem desenvolvidos desde há muito tempo para diferentes tipos de detectores. As análises de 222Rn em água foram efetuadas em diferentes matrizes, tais como água de abastecimento, águas subterrâneas e águas de poços de produção. As áreas de estudo se concentraram nas cidades de Belo Horizonte, Nova Lima e no campo de produção de petróleo de Cassarongongo (estado da Bahia). Para determinação da sua Atividade Específica utilizou-se a célula de Lucas (sistema de detecção de radônio por cintilação de partículas alfa emitidas). O coeficiente de partição (Kp) foi determinado através de testes de laboratório e foram realizados tanto em fases água e petróleo, como água e outros compostos orgânicos específicos tais como tolueno, benzeno e octanol. Para tais medições foi desenvolvido e implementado um sistema baseado em um método de análise química instrumental: a Análise por Injeção em Fluxo (FIA). Os testes foram realizados à vazão fixa e com diferentes tempos de residência e temperaturas. Os resultados mostraram que variações no tempo de residência e na temperatura podem afetar significativamente os valores de coeficiente de partição e como conseqüência a SOR. Através deste trabalho foi possível indicar a viabilidade do método do traçador de partição natural, o 222Rn, para a quantificação da SOR, embora o número de amostras medidas neste trabalho não tenha sido suficientes para uma determinação precisa da quantidade de óleo em reservatórios. Algumas recomendações tanto sobre as metodologias analíticas como de campo foram também apresentadas.

It is June 2001, in a small church in deepest Arkansas. ‘Brother John’ is speaking at a youth service. The text he has chosen: Judges 19. ‘This is the story of a woman who left her husband. She disrespected authority and leaders. She got what she deserved. This is what will happen to you if you disobey your leaders.’ This is by far the worst sermon I have ever heard, and it started my journey with Judges 19-21. It is the only time I have ever heard this text referred to in public worship. There was nothing in my Christian journey until then that could have given me the skills to deal with that text, or that sermon. At the same time, it is a text that burrowed its way into my consciousness, because I have consistently worked with women (and men) who have experienced sexual abuse over the years. How can they read this text? Why is it there? In what sense can it be Scripture? While the text has been used oppressively, can it be read differently, and redeemed from oppressive interpretations? Has it got anything to offer, beyond a reading in memoriam?