This dissertation proposes that Deuteronomy portrays the role of divine paternity in three dimensions; progenitor, caregiver, and covenant partner. After presenting the history of the research in chapter 1, this study recognizes that the fatherhood of God in Deuteronomy had been largely overlooked. Recognizing the phrase, "God is a father," to be metaphorical, this study presents a discussion on metaphorical theory in order to understand how metaphors work. Max Black's theory of interaction is accepted as a framework to understanding Deuteronomy's metaphor, "God is a father." Chapter 3 presents an overview of fatherhood from the perspective the ANE. The purpose of the chapter is to establish a system of associated commonplaces concerning the word "father" in the ANE, which, in turn, helps modern readers understand the phrase, "God is a father." This study investigates the literary and theological context of Deuteronomy 32, 1, 8, and 14 (in that order) where the fatherhood of God is revealed. Subsequently, it discusses the structure and genre of each chapter. Finally, it analyzes the verses in their context that speak of God as the father of Israel (Deut 32:6, 18; 1:31; 8:5; 14:1-2). Chapter 4 logically begins with Deuteronomy 32, for there it reveals Yahweh as the progenitor of Israel. Moreover, it is the only occurrence in Deuteronomy where the word "father" is used metaphorically for Yahweh. Deuteronomy 1 reveals Yahweh as caregiver , as he is compared to an earthly father carrying his son. Deuteronomy 8 continues the caregiving theme in the form of Yahweh disciplining Israel for their refinement and for their good. Deuteronomy 14 presents Yahweh's fatherhood as covenant partner . The chapter also portrays Israel as his son, his holy people, and his special treasure. Israel's role, as son, is to obey Yahweh's commands. The conclusion provides a summary and concluding thoughts pertaining to God's fatherhood in Deuteronomy. It affirms that Deuteronomy portrays Yahweh's divine paternity over Israel as progenitor, caregiver, and covenant partner. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

O propósito deste trabalho é analisar a experiência temporal em Deuteronômio, que é bastante diferenciada. Por isso, analisamos o tempo na Bíblia Hebraica e, demos um destaque especial para o termo hayyôm (hoje) deuteronômico que não se restringe a um dia em algum momento da história, mas consegue abranger todas as gerações que revivem o momento de decisão existencial no contexto da aliança entre YHWH e seu povo. Desse modo, entendemos que o passado não deixou e nunca deixará de existir, mas é sempre exigentemente um presente em que a aliança de Horebe requer que cada geração viva em obediência aos mandamentos de YHWH. Ao fazer isso, mediante uma atualização ou presentificação contínua, incute uma percepção de atemporalidade e uma renovação perpétua da identidade especial como povo eleito de YHWH. / The purpose of this work is to analyze the temporal experience in Deuteronomy, which is quite differentiated. Hence, we have analyzed the time in the Hebrew Bible, and we have given special emphasis to the term hayyôm, the deuteronomic today that is not restricted to a day at any time in history, but manages to cover all generations that relive the moment of existential decision in the context of the covenant between YHWH and His people. In this way, we understand that the past has not ceased and will never cease to exist, but is always demandingly a present in which the covenant of Horeb requires each generation to live in obedience to the commandments of YHWH. In doing so, through at a continuous presentification, it instils a sense of timelessness and a perpetual renewal of the special identity as the chosen people of YHWH unfolds.

Made available in DSpace on 2016-04-29T14:27:25Z (GMT). No. of bitstreams: 1 Joao Claudio Rufino Rodrigues Silva.pdf: 647186 bytes, checksum: 4a4ff7a402978e975fb5323362ba6ef9 (MD5) Previous issue date: 2014-03-26 / This dissertation aims to present an exegetical study of a legislative text on Pentateuch: Dt 17,14-20, the law of the king . It follows the style of commentary. The research advances with the biblical tradition in question. In each one of the three chapters there are two kinds of investigations: first, a linguistic and literary study which includes translation, morphological analysis; second, a theological and historical commentary which utilizes researches about de cultural ambient, theological and literary motifs present in the Pentateuch and in the deuteronomistic work. In all this paper is shown the the Ancient Near East influence in the law of the king and in what it is different from its context. Israel has the permission to establish one king over himself. But to do it they need to follow some prescriptions. Either the king must to do it for there three prohibitions to him. He cannot multiply horses, women and healthy. Even more, he must to copy the law, read it practice it every day. And doing this his heart will not lift up upon his brothers / A presente dissertação tem como objetivo apresentar um estudo exegético de um texto legislativo do Pentateuco: Dt 17,14-20, a lei do rei . Seguindo o estilo comentário, a pesquisa avança junto à tradição bíblica em questão a partir da leitura sincrônica. Em cada um dos capítulos, são realizadas pelo menos dois tipos de investigação, a saber: em primeiro lugar, um estudo estilístico-literário, que compreende a tradução, as variantes textuais e a análise morfológico-sintática; em segundo, um comentário histórico-teológico, que se serve de pesquisas referentes ao ambiente cultural, os temas ou motifs literário-teológicos presentes no Pentateuco, sobretudo no Deuteronômio, e na Obra Histórica Deuteronomista. Ao longo do estudo será possível constatar que a legislação de Israel sobre um rei é inovadora em alguns aspectos dentro do ambiente no qual ela foi escrita, o Antigo Oriente Próximo, e, ao mesmo tempo, influenciada por ele. Israel tem a permissão de querer estabelecer sobre si um rei. Para isso precisa seguir algumas prescrições. Ademais, o rei deve obedecer algumas normas. A dissertação mostrará que até mesmo a figura do rei está submetida a lei do SENHOR Deus. Sérias restrições são feitas a sua atuação, ele não pode multiplicar cavalos, mulheres e nem prata e ouro. Mais ainda, o monarca deve fazer uma cópia da Torá para si, le-la todos os dias, pratica-la. O que fará com que ele tema ao SENHOR e não exalte o seu coração acima dos seus irmãos

O propósito deste trabalho é analisar a experiência temporal em Deuteronômio, que é bastante diferenciada. Por isso, analisamos o tempo na Bíblia Hebraica e, demos um destaque especial para o termo hayyôm (hoje) deuteronômico que não se restringe a um dia em algum momento da história, mas consegue abranger todas as gerações que revivem o momento de decisão existencial no contexto da aliança entre YHWH e seu povo. Desse modo, entendemos que o passado não deixou e nunca deixará de existir, mas é sempre exigentemente um presente em que a aliança de Horebe requer que cada geração viva em obediência aos mandamentos de YHWH. Ao fazer isso, mediante uma atualização ou presentificação contínua, incute uma percepção de atemporalidade e uma renovação perpétua da identidade especial como povo eleito de YHWH. / The purpose of this work is to analyze the temporal experience in Deuteronomy, which is quite differentiated. Hence, we have analyzed the time in the Hebrew Bible, and we have given special emphasis to the term hayyôm, the deuteronomic today that is not restricted to a day at any time in history, but manages to cover all generations that relive the moment of existential decision in the context of the covenant between YHWH and His people. In this way, we understand that the past has not ceased and will never cease to exist, but is always demandingly a present in which the covenant of Horeb requires each generation to live in obedience to the commandments of YHWH. In doing so, through at a continuous presentification, it instils a sense of timelessness and a perpetual renewal of the special identity as the chosen people of YHWH unfolds.

Starting from the observation that Deuteronomy commands a tradition of performing the Song of Moses (Deuteronomy 32.1-43), in this dissertation I explore ways in which the performance of the Song contributes to Deuteronomy's educational program through an effect on those who perform the Song. In order to do so, I employ a performance-based approach that stresses the dynamic of re-enactment that operates in traditions of performance; I argue that performers of the Song are to be transformed as they re-enact not only the characters within the Song but also those who came before them in the history of the Song's performance, particularly YHWH and Moses, whom Deuteronomy depicts as that tradition's founders. In support of this thesis, I provide a close reading of the text of the Song (as preserved in Deuteronomy and as informed by Deuteronomy's account of its origins and subsequent history) that examines how the persona of the performer interacts with these re-enacted personas in the moment of performance. I also argue that the various composers of Deuteronomy themselves participated in the tradition of performing the Song, adducing examples from throughout the book in which certain elements originally found in the Song have been adopted, elaborated, acted out, or simply mimicked while being put to another use. / Near Eastern Languages and Civilizations

The book of Deuteronomy turns out to be very interesting for the study of passing on religious traditions within family. On the one hand, with a canonical approach — i.e. an approach where the function of a biblical text within the canon is emphasised over die history of this text - Deuteronomy acts like the hermeneutical key explaining how the new generations must face and actualise the Torah — the principles of life and conduct given by the Lord to His people. On the orner hand, the content of Deuteronomy represents the family as the privileged place, or rather die "vehicle" by which die Torah will be handed down to the next generation.

Made available in DSpace on 2016-08-03T12:19:05Z (GMT). No. of bitstreams: 1 HELDER BLESSA KANASHIRO.pdf: 1564128 bytes, checksum: df0be16c22e6696f22ec9dea2de0cbfe (MD5) Previous issue date: 2011-09-06 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This paper will deal with a passage from chap. 26, of v. 12-19 of the book of Deuteronomy. Through the sociological method we propose to try to understand it, first as a community that is poor in the countryside, before the catastrophe of the pre-exile in 722 BC, so in the northern kingdom. According to this poor formed a community alive and vibrant, and to overcome resistance against the inner strength that was a monarchy and an external force against the Assyrian invasion, and not just one group of subjects (Levite, the stranger, orphan and widow) lamented that only the face of difficulties. With the use of sociological tools, we believe allowed us to discover that this community of poor people had hope, hope and indeed thought a breakthrough. / O presente trabalho se ocupará com uma perícope do cap. 26, dos v. 12-19 do livro de Deuteronômio. Através do método sociológico propomos compreendê-la, primeiro como uma comunidade de pobres que está no campo, diante da catástrofe do pré-exílio em 722 a.C., portanto no reino do norte. Segundo que estes pobres formaram uma comunidade viva, vibrante, de superação e de resistência, contra a força interna que era a monarquia e contra uma força externa a invasão assíria, e não somente um agrupamento de sujeitos (levita, estrangeiro, órfão e viúva) que somente se lamentava diante das dificuldades. Com a utilização deste instrumental sociológico, nos possibilitou descobrir que esta comunidade de pobres tinha esperança, e aliás pensou uma esperança inovadora.

Made available in DSpace on 2016-08-03T12:19:10Z (GMT). No. of bitstreams: 1 Lucas Merlo.pdf: 670752 bytes, checksum: 4ac28c0f42391fe983be98ed0a661bcd (MD5) Previous issue date: 2012-03-09 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This exegetical study analyzes the text of Deuteronomy 6,20-25 in a social-historical perspective. We review a few exegetical discussions about the text. Understand it as a family teaching of the free and possessing land population in Judah, century VII.aC. It presents narratively the redemptive acts of Yahweh: the exodus, the gift of land and laws. Among these acts, highlights the exodus, as the foundation of freedom, and the articulation with the law. On the other hand the laws are the way of maintaining freedom by defending the right of the socially weak. In this dynamic of the family catechesis, two categories are important, teaching and memory. / O presente estudo exegético tem por objetivo analisar o texto de Deuteronômio 6,20-25 numa perspectiva histórico-social. Para tanto, revisa-se algumas discussões exegéticas acerca do texto. Compreende-o como um ensino familiar, das famílias livres e possuidoras de terra em Judá, no século VII.a.C. Nele, narrativamente são apresentados os atos redentores de Javé: o êxodo, a dádiva da terra e das leis. Dentre esses atos, destaca-se o êxodo, como fundamento da liberdade, e sua articulação com as leis. Por sua vez as leis são a forma de manutenção da liberdade, por meio da defesa do direito dos socialmente enfraquecidos. Nessa dinâmica da catequese familiar, duas categorias são importantes, ensino e memória.

Made available in DSpace on 2016-08-03T12:21:17Z (GMT). No. of bitstreams: 1 Fernando Candido.pdf: 2331061 bytes, checksum: 5872d8aff76d3e85322bdad0113a98a2 (MD5) Previous issue date: 2011-03-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The objective of this research is to evaluate the values and possibilities of the alliance preached on Deuteronomy. For that, I try to capture the necessary tension of any kind of alliance. First, I do this exercise in the field of hermeneutics suggesting an aggregate reading of different subaltern struggles within the libertarian interpretation (feminist, queer and postcolonial). Meanwhile, I forged the concept of an organic exegete , namely, an interpreter who articulates dissident voices to confront the systemic structures of subordination. After this theoretical proposition, I evaluate Deuteronomy as joined speeches in the form of an archive. The main suggestion is that the Deuteronomic texts were collected or produced toward an ideal of berit covenant . This ideal comes from the material that is now present in 4,44-26+28: an atavistic communitarian contract with Yhwh. This result is made possible by critical rhetoric applied to the text and its propagandistic interests from the very place of origin of the archive. After an honest comparison with the treaties of the Ancient Near East we could not longer deny the intrinsic pedagogy of obedience to the contract. I often call it the collusion of the holy people . However, the rhetorical criticism did not refer only to the reification of this ideal of berit. Rather, it points to the internal debate in the community: a rhetorical contract, after all, contains within itself silenced memories for the effectiveness of its propaganda. Therefore, I search for collisions of memories especially within the prohibitive pericopes of the contract. All Deuteronomic trash, as it were, is marked by two basic formulas: ki to abat yhvh because it is an abomination to Yhwh and u-bi arta ha-ra mi-qirbeka destroy the per/verted from within you . I devote myself to the texts checked by these formulas to propose an episodic unification of abominable and per/verted ones. So, I evaluate the particularity of each struggle to encourage a subaltern agenda that promotes the social justice of recognition and redistribution. The abominable and per/verted alliance intra-Deuteronomy proposes a radically democratic communitarian ethos (i) in favor of an open culture to the Other and (ii) against authoritarian pyramidal structures. Therefore, I note that this dual tactics places the imperial values of hierarchy and subtraction of the Deuteronomic brotherhood in the communitys debate. / O objetivo central desta pesquisa é avaliar os valores e possibilidades da aliança pregada no Deuteronômio. Para tanto, procuro captar a necessária tensão de qualquer tipo de aliança. Faço esse exercício, primeiramente, no próprio campo da hermenêutica. Sugiro uma leitura subalterna que agregue diferentes lutas no interior das interpretações libertárias (feminista, queer e pós-colonial). Nesse ínterim, forjo o trabalho do exegeta orgânico , a saber, aquele intérprete que articula vozes dissidentes para fazer frente às estruturas sistêmicas de subordinação. Após essa proposição teórica, avalio o Deuteronômio enquanto discursos concatenados em forma de arquivo. A principal sugestão é de que os textos deuteronômicos foram coletados ou produzidos em prol de um ideal de berit aliança . Esse ideal origina-se do material agora disposto em 4,44-26+28: um contrato comunitário atávico com Yhvh. Esse resultado é possibilitado pela crítica retórica ao texto e seus interesses propagandísticos desde o nascedouro arquivístico. Após uma comparação honesta com os tratados do Antigo Oriente Próximo, não se pode mais negar a pedagogia da obediência intrínseca ao contrato. A isso chamo, muitas vezes, de colusão do povo santo . A crítica retórica, entretanto, não encaminha apenas uma reificação desse ideal de berit, ao apontar, antes, para o debate interno da comunidade. Um contrato retórico, afinal, guarda em si, memórias silenciadas para que a propaganda se efetive. Nesse momento é que busco colisões de memórias, em especial, dentro das perícopes proibitivas do contrato. Todo o lixo deuteronômico, por assim dizer, está assinalado por duas fórmulas básicas: ki to abat yhvh eis uma abominação para Yhvh e ubi arta ha-ra mi-qirbeka exterminarás o per/vertido do teu meio . Dedico-me aos textos marcados por essas fórmulas, ao fomentar uma episódica unificação de abomináveis e per/vertidos . Avalio a luta particular de cada um/a, para então, propor uma agenda subalterna que promova a justiça social por reconhecimento e redistribuição. A aliança abominável e per/vertida intra-Deuteronômio apresenta uma proposta radicalmente democrática (i) em favor de uma cultura aberta ao Outro e (ii) contra estruturas autoritárias piramidais. Assinalo, portanto, que com essa dupla tática, os valores imperiais de hierarquização e subtração da irmandade deuteronômica são retoricamente postos em debate na comunidade.

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