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The question of how the Evangelists of the first century want about their tasks has always been open. Source study gained a major place uncer the Formgechichte school and the impact continues today. We consider also today the community in which the Evangelist stands. The redaction-critical investigation does not give us information concerning the Sitz im Leben Jesu, but it can lead us to a better understanding of the Sitz im Lebeft Kirche. Besides the sources (written or oral) at the disposal of the writer we must reckon with his own outlook tnd theology, not forgetting those for whom he is writing. H. Conzelmanr, C.K. Barrett and others today have helped us to the position thai Luke was a skilled theologian. If we regard Luke as a theologian we s ould be able to detect some of his theological positions and suppositions. The Lukan corpus is the most extensive of New Testament writ ngs. Behind what Luke set down oh parchment was the preaching, witness ind experience of the sub-apostolic Church. What we have in Luke-Acts i a kind of double projection. It Is a picture of the. Church of the apost lie period superimposed by the picture of the Church of the sub-apostoli period. What is the relationship of the Old Covenant to this Ne Covenant people? How are the Scriptures of the Old Testament relat .d to that compilation of writings of the "many" to whom Luke refer- in his preface? More specifically, what is the relationship of Deuteronomy to Luke and his sources? C. F. Evans has contributed much to the genesis of our paper through his essay, "The Central Section of St. Luke's Gospel". A careful study of Evans' hypothesis that the Central Section of Luke's Gospel follows Deuteronomy by way of correspondence and contrast, has grown into a dissertation. We concur that Evans has found a connection between Luke and Deuteronomy. The argument that the connection is based on the order of contents Is difficult to support adequately. We propose an alternative. Starting from the Prophet Like Moses emphasis of Acts 3 and 7 we perceive a consistent typology. Jesus is preached, according to Luke, as a type of Moses-the fulfilment of the Prophet Like Moses of Deut.18:15, 18. We observe that Luke emphasizes the prophetic elements very strongly n-tq Christology. Tha sides of the character of Jesus emphasized by Luke are precisely those wuich die Pentateuch portrays of Moses; the prophetic, priestly, kingly and servant features. The mediatorial role of the dying Christ is presented more clearly by Luke than by the other Evangelists. Luke alone records the "Father forgive them" passage. (23:24). This attitude is parallel to the tradition of Deut. 9 where Moses three times makes intercession for Israel. In the record of the Transfiguration Deut. 18:15 plays a paramount part. The whole of the Journey Teaching Section follows, as it were^ under the 'hear you him' imperative. Luke alone introduces the word^o&oSin describing Jesus* death which was to take place in Jerusalem. From this point of view it is argued that the "journey to Jerusalem" which many believe to be a literary device is also a theological expression. It is a Wilderness Teaching Journey. It begins with a Mosaic act - the sending out of the Seventy Throughout the 'Journey', moreover, the figure of Moses is nearly always present along with Deuteronomic traditions and teaching. Aliusions to Deuteronomy are so plentiful that we concede that the Section is a kind of Christian Deuteronomy. The predicted end of Jerusalem as described by Luke 21:20-34 parallels at several points the predicted end of the nation as recorded in Deut. 28. There appears to be a correspondence in relating the and of the nation with the death of Moses, the end of Jerusalem with the death of Jesus. When the verses of Mark are taken out of Luke 21:20-34 there remains a narrative which coheres. In the latter we find many Deuteronomic insights and traditions. When we examine the Temptation narrative we note the order moving from Galilee to Jerusalem which is the order of Jesus' ministry, according to St. Luke. There appears to be more of Deuteronomy behind the narrative than the mere quotation of the Deuteronomic texts. Here is re-enacted the temptation of Israel in the Wilderness. The temptations which caused Israel to fail in time past met their conqueror in Jesus. According to Luke, Jesus moves toward Jerusalem to make the 'exodus' which Israel could not.

This dissertation maintains that the covenant relationship formula (CRF) as expressed in Deuteronomy 26:16-19 (‏[Hebrew text extracted]) serves as a focal point which defines, unifies and bears the weight of the covenantal framework of the book of Deuteronomy. Chapter 1 reviews previous assertions that Deuteronomy is patterned after ancient Near Eastern treaties, highlights the conclusions of Rendtorff regarding the CRF, and identifies the translation difficulties in 26:16-19. Chapter 2 critiques the proposals of von Rad, Kline, Kitchen, and Wenham who suggest that Deuteronomy follows the pattern of the ancient Near Eastern treaties. An alternate schema for the covenantal framework of Deuteronomy 1-30 is proffered. Finally, an excursus addressing the Mosaic authorship of Deuteronomy 27 is included. Chapter 3 proposes that the Hiphil of [Hebrew text extracted] in verses 17 and 18 is functioning causatively and utilizes dual direct objects in the sentence construction. Grammatical and syntactical features of the text of 26:16-19 are observed. Theological concerns on the translational renderings of 26:17-19 are posed. A proposed conceptual model of the sequence of events that may underlie the text of Deuteronomy 26:17-19 is offered. Chapter 4 considers the canonical context of Deuteronomy 26. A chart demonstrates the literary-structural unity of the three ceremonies of confession (26:1-11; 26:12-15; and 26:16-19). Further analysis, however, reveals that 26:16-19, while integrally connected to the other ceremonies, functions also on the macro level within the greater covenantal framework of Deuteronomy. Chapter 5 examines each of the expressions of the CRF (4:20; 7:6; 14:2; 27:9; 28:9; and 29:12) as they occur in the covenantal framework of Deuteronomy. An analysis of the function of the CRF reveals that prior to its expression in the focal text (26:16-19) it is associated with the notion of exclusive loyalty to Yahweh and after the focal text it is associated with the expectation of obedience to Yahweh. Chapter 6 summarizes the work of chapters 1 and 2 then applies the findings of chapters 3 through 5 to demonstrate that the CRF ([Hebrew text extracted]) as expressed in 26:16-19 with its concomitant covenantal obligations can bear the weight of and does indeed serve as the keystone of the covenantal framework of Deuteronomy. The covenantal exchange in 26:17-19 connects the emphasis on obedience in 26:17 to that of the covenant relationship formula in 27:9; 28:9; and 29:12 and connects the emphasis on exclusive loyalty in 26:18-19 to that of the covenant relationship formula in 4:20; 7:6; and 14:2.

Thesis (PhD)--Stellenbosch University, 1992. / One copy microfiche. / ENGLISH ABSTRACT: Two major religions, Judaism and Christianity, use the ancient Hebrew Bible as Holy Scripture. These books were translated in the last three centuries before the common era. The oldest of these translations is the Septuagint, a Greek translation. Not only are the Hebrew and Greek texts that were involved in the original translation process missing, but precious little is known about the doctrine and translation methods of the translators of the Septuagint. Much can be learned about these crucial issues, however, if the translation technique followed by those ancient translators is studied by comparing the present Hebrew and Greek texts. A new method to determine and describe the translation technique of the Septuagint was proposed and tested in this dissertation. This method is based on the use of the Computer Assisted Tools for Septuagint Studies (CATSS) data base and statistical methods. The translation technique of the book Deuteronomy was described using different criteria, all of which measure the frequency of non-literal renderings. Three different groups of criteria were utilized, viz. the Tov criteria as proposed by E. Tov, criteria defined using the markers in the CATSS data base called the CATSS criteria, and grammatical criteria using the person of the verb. Each criterion was applied to the data base individually. The translation units were determined first, after which the translation technique found within the translation unit was described. The methodology implemented discriminates between significant and insignificant trends in translation technique. It became clear that the results of the different criteria indicate different translation units and different translation techniques for each of the criteria. Except for some criteria using the person of the verb, very little indication was found that the traditional translation units are supported by the data used in this study. In fact, it seems as if translation units should be determined before the translation technique is described. The translation technique should then be described according to the indicated units. Not all the Tov criteria could be utilized, but their results are in agreement to some extent. The CATSS criteria proved to be more difficult to implement than expected, but some of the criteria rendered excellent results. The person of the verb was discussed in detail using 12 different criteria. The results of the criteria utilizing the person of the verb are disappointing, and provide some scope for future research. The results rendered by this new approach are firm and easy to interpret. In addition, it is possible to utilize these results when dealing with specific text-critical problems. / AFRIKAANSE OPSOMMING: Die antieke Hebreeuse Bybel word deur twee godsdienstige groepe, Judaisme en die Christendom, as Heilige Skrif gebruik. Hierdie boeke is in die laaste drie eeue voor die begin van die huidige era vertaal. Die oudste vertaling is die Griekse vertaling, genoemd die Septuagint. Die Hebreeuse en die Griekse tekste wat by hierdie vertaalproses betrokke was, is verlore. Daarbenewens is bale min van die lering en vertalingstegniek van die vertalers van die Septuagint bekend. Indien die vertalingstegniek, wat deur hierdie vertalers gevolg is, bestudeer word deur die huidige Hebreeuse en Griekse tekste met mekaar te vergelyk, kan daar lig op hierdie probleme gewerp word. 'n Nuwe metode waarvolgens die vertalingstegniek van die Septuagint bepaal en omskryf kan word, is in hierdie verhandeling voorgestel en getoets. Die metodologie is gebaseer op die gebruik van die Computer Assisted Tools for Septuagint Studies (CATSS) databasis en statistiese metodes. Die vertalingstegniek van die boek Deuteronomium is omskryf deur gebruik te maak van verskillende kriteria, wat almal die frekwensie van nie-letterlike vertalingselemente meet. Drie verskillende groepe kriteria is gebruik, nl. die Tov-kriteria, soos voorgestel deur E. Toy, die CATSS-kriteria, gebaseer op merkers in die CATSS databasis en grammatikale kriteria, in die vorm van die persoon van die werkwoord. Elke kriterium is individueel op die databasis toegepas. Die vertalingseenhede is eers vasgestel, waarna die vertalingstegniek beskryf is. Die metodologie wat gebruik is, onderskei tussen betekenisvolle en nie-betekenisvolle neigings in vertalingstegniek. Dit is duidelik dat die resultate van die verskillende kriteria verskillende vertalingseenhede en verskillende vertalingstegnieke vir elk van die kriteria aandui. Uitgesonder sommige kriteria, wat gebruik maak van die persoon van die werkwoord, is daar baie min ondersteuning gevind vir die handhawing van tradisionele vertalingseenhede. Dit wil eerder voorkom asof vertalingseenhede bepaal moet word voordat daar met die beskrywing van vertalingstegniek voortgegaan kan word. Die vertalingstegniek moet dan beskryf word met inagneming van die verskillende vertalingseenhede. Nie al die Tov-kriteria kon gebruik word nie, maar die resultate van die wat gebruik kon word, stem tot 'n mate ooreen. Dit het geblyk dat die CATSS-kriteria baie moeiliker was om te implementeer as wat verwag is. Sommige van hierdie kriteria het egter uitstekende resultate gelewer. Die persoon van die werkwoord is in nouere besonderhede ondersoek, deur gebruik te maak van 12 verskillende kriteria. Die resultate van die kriteria wat van die persoon van die werkwoord gebruik gemaak het, is teleurstellend, en bied moontlikhede vir addisionele navorsing. Die resultate wat deur die nuwe metode van ondersoek gelewer word, is vas en maklik om te interpreteer. Dit is ook moontlik om hierdie resultate te gebruik wanneer spesifieke tekskritiese probleme ondersoek moet word.

Thesis advisor: David S. Vanderhooft / I contend that Ezekiel's portrait of the Glory represents an understanding of Yahweh's earthly presence that is markedly different from how the earthly divine presence is understood in Deuteronomistic Name theology. As formulated in Deuteronomy and maintained in the Deuteronomistic History, "Name theology" understands the divine earthly presence to be restricted to the "one place that Yahweh will choose," which is designated as the Jerusalem Temple. Contrary to traditional scholarly understanding, this does not divorce Yahweh from his Temple and place him in Heaven alone, and does not relegate the Temple to symbolic status only. Rather, Name theology not only affirms the divine presence in the Temple, but views it as the only legitimate location for that presence. From his position of exile, Ezekiel depicts the Glory with no exclusive connection to the Temple or the land; the Glory vacates the Temple to allow for its destruction and appears outside sanctified precincts in Babylonia, where God disputes the Jerusalemites' contention that the exiles are now far from him (Ezek 11:15-16). I maintain that Ezekiel's portrait of the Glory finds its inspiration in the Priestly account of the Exodus wanderings before the Tabernacle's existence; in Priestly tradition, this was the only time the Glory appeared outside sanctified precincts. These appearances occurred outside Israel, amidst dislocation, with no physical sanctuary - a situation homologous to Ezekiel's own. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

This work looks at the rite presented in Deut 25:5–10 through a sociological framework. As such, it argues that ritual is a social act aimed at protecting communal interests over the interests of its individual members. More specifically, the rite described in Deut 25:5–10 was meant to act as a bulwark against infiltration of tribal land through exogamy. In later periods, it is argued that the focus of the rite narrowed to the priestly class. / text

This chapter contains a survey of historiographioal theory from the time of the Greeks up to the work of Sorokin and Mandelbaum. It is descriptive rather than critical. [...]

This dissertation investigates the exclusion of Moses from the Promised Land in Numbers and Deuteronomy. Why are there different reasons given for his exclusion in the two books? Can they be explained by the complex redactions of Deuteronomy? There are four different answers to the question of Moses’ exclusion. According to Deut 1-3, divine anger is directed at Moses because he is the leader of the first exodus generation on whom the wrath of God is visited. Moses is excluded because he should bear the same punishment as the first generation of Israelites who left Egypt. Another reason is given in Deut 4, a mixture of late layers in the Deuteronomistic History. Accordingly, Moses’ exclusion is compared to the destruction and scattering of the future generations of the Israelites who provoked God to anger. The “anger-punishment pattern” of Moses’ exclusion, which is a theme of divine anger in the Deuteronomistic History, is used to confess the sin of the Israelites. Thirdly, in the post-Priestly passages in Numbers and Deuteronomy, Moses is ordered to die because of the sin of failing to sanctify YHWH. The exclusion of Moses is a natural consequence of his death outside the Promised Land. Finally, Deut 31 and 34 imply that Moses has reached the limit of life span which was set by YHWH.

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