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Philippine Homiletics Society, April 25, 2008

Problems to Overcome in Preaching the Old Testament. 1. Seeing the OT as Our Scriptures, not just Israel's 1.1 The early Church lived by the OT scriptures, therefore it should not be seen as the "Hebrew Scriptures", but the "Church's Bible." 1.2 It is Important to read the OT as scripture just as

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Philippine Homiletics Society, April 25, 2008

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    1. Philippine Homiletics Society, April 25, 2008 Preaching the Torah

    2. Problems to Overcome in Preaching the Old Testament 1. Seeing the OT as Our Scriptures, not just Israel's 1.1 The early Church lived by the OT scriptures, therefore it should not be seen as the "Hebrew Scriptures", but the "Church's Bible." 1.2 It is Important to read the OT as scripture just as the NT.

    3. Problems to Overcome in Preaching the Old Testament 2. Two dangers: 2.1 Avoiding Christianizing the OT: especially Christologizing the OT. 2.2 Avoid the Idea of NT superceding the OT 2.2.1 Marcion who thought that the OT God was an inferior God. 2.2.2 Bultmann a modern version of Marcion 2.2.3 Dispensationalism

    4. Problems to Overcome in Preaching the Old Testament 3. Letting the OT have a quasi-independent status - independence in relationship 3.1 A Trinitarian faith does not have to be Christomonistic. 3.2 Two communities of faith co-exist in the mystery of God's Election. (Rom 9-11)

    5. Problems to Overcome in Preaching the Old Testament 3.3 Theological witness of the OT can supplement those of the NT. 3.3.1 NT presupposes OT theology: Theologies of Creation & Ecology; Expostulation with God 3.3.2 OT Supplements the NT: Calvin & governmental institutions; the larger frame of Theology Proper.

    6. New Issues: Biblical Pluriformity "The sooner Christians awaken to the fact that the New Testament authors quote the Old Testament in a variety of divergent text forms and thereby demonstrate that all of them were considered legitimate for the purposes of teaching and preaching, the better." [Hobbins, "Taking Stock of Biblia Hebraica Quinta"]

    7. Pluriformity & Qumran Emanuel Tov: 1. Proto-Masoretic 2. Septuagint 3. Proto-Samaritan Pentateuch 4. Qumran 5. Non-Aligned Texts

    8. Pluriformity & Qumran Eugene Ulrich: 1. Lengthy compositional process 2. Qumran’s many differences with MT 3. Need to revise MT as the standard 4. Qumran Scrolls fit with SP, LXX, NT, Jew. Ant. 5. Qumran shows no signs of Sectarianism

    9. Pluriformity & Qumran 6. No standard text in late 2nd Temple Period. 7. Qumran provides evidence for latter compositional process 8. Two Periods: Pre-70 C.E. Pluriformity & Post 132-135 C.E. Unification of Text 9. Nature of “Non-Biblical” texts

    10. Understanding Pluriformity The so-called Masoretic tradition is an after-the-fact designation of multiple textual pluriformity that was gathered together over time. Internally there is Synoptic pluriformity Inner-biblical Exegesis has indicated a growth of the biblical tradition via a process that Michael Fishbane understand as a traditum to traditio to a new traditum.

    11. Pluriformity - Helps

    12. New Issues: Dark & Difficult Passages 1. "I think we ought to read only the kind of books that wound and stab us . . . We need the books that affect us like a disaster, that grieve us deeply, like the death of someone we loved more than ourselves, like being banished into forests far from everyone, like a suicide. A book must be the axe for the frozen sea inside us." [Franz Kafka]

    13. Dark & Difficult Passages 2. "The Bible as a Problem for Christianity" [Robert P. Carroll] 3. Theodicy and the study of the Old Testament 4. Dark & Difficult Passages: 4.1 Exod 4. 24-26 4.2 Gen 32.22-32 4.3 Num 22-24

    14. Torah in General ". . . for both Christians and Jews, Scripture begins with the Torah. For Judaism we could remove the article and say that "Scripture begins and ends with Torah," inasmuch as the rest of the Hebrew Bible – especially the prophetic books, but also to some extent the "writings" – can be understood as interpretive extensions of the Torah, rather than as portions of equal weight.“ [Levinson]

    15. Torah in General “The Law (Torah) or Pentateuch was ascribed to Moses and was regarded by all branches and groups within early Judaism (including Christianity) as the most complete revelation and authoritative religious document handed down from ancient Israel.” [van Seters]

    16. The Five as Separate Gen – the “genealogy” formula structures the book and ends at the death of Jacob. While Exod 1.1-5 must “recapitulate” the material of Gen 46.8ff. Exod – ends with the Tabernacle and summarizes it future role and thereby making a rough transition to Leviticus.

    17. The Five as Separate Lev – Milgrom argues that Leviticus is thematically independent. Num – Numbers focuses on laws of the camp when in military order. Deut – A clear intro & conclusion, establishes Deut's independence.

    18. Five as One The plot begins in Genesis and flows logically through to the end of Deuteronomy. Threads: 1) land promise in Gen is agenda for fulfilment in Exod-Deut; 2) Deliverance in the first half of Exod and the subsequent journey toward Canaan in Exod-Num, with the journey's end in Deut in Moab.

    19. Five as One Adjacent books are “normally linked closely together”, e.g.: 1) Jacob's bones (Gen 50.25) and fulfilment (Exod 13.19); 2) Priests set apart in Exod 29 are appointed in Lev 9; 3) Num 20.12 anticipates the death of Moses in Deut 34.

    20. Literary Qualities Ambiguities: "The Pentateuchal narrative is filled with ambiguities, seemingly intended, which have been fodder for a rich variety of interpretation over centuries.... such literary ambiguities, which do not have appearance of inexpert composition but, quite the contrary, beckon for decipherment and interpretation." [Friedman]

    21. Literary Qualities Omission: Gapping / Narrative Reticence: "A gap is an unstated piece of information that is essential to the understanding of a story." [Longman] In terms of unstated motives ". . . Gaps involve the reader by raising narrative interest: curiosity, suspense, surprise."

    22. Literary Qualities Irony = "The narrative is characterized by frequent occurrences of irony, particularly in the Jacob and Joseph sequences." [Friedman]

    23. Literary Qualities Irony: "When a narrative situation suggests more levels of meaning than the characters involved can recognize, irony is present. Irony is incongruity of knowledge. Characters think they know what they are doing when in fact they may be doing something rather different. They think they understand the way the world is when in fact it is different. Sometimes the discrepancy of knowledge is contained within the story world, so that some characters know more than others." [Fewell & Gunn]

    24. Literary Qualities "Irony as an ingredient or mode of narration varies within the Hebrew Bible. Genesis – 2 Kings is particularly rich in irony, Chronicles much less so. That difference is typical of the difference between dialogic and monologic narrative."[Fewell & Gunn]

    25. Literary Qualities Character Development = "There appear to be two classes of character development in the Torah. Most persons, both major and minor figures in the work, are essentially constant personalities. Noah, Abraham, Sarah, Isaac, Aaron, and the Pharaoh do not grow and change dramatically from their first appearances in the narrative to their last. However, three figures in the Torah are pictured as changing through the course of events of their lives: Jacob, Joseph, and Moses." [Friedman]

    26. Literary Qualities Paronomasia = "Paronomasia is common, especially in J and E, though occasionally in other sources as well." [Friedman]

    27. Literary Qualities Repetition (Alter’s Five Types of Repetition): "Leitwort. Through abundant repetition, the semantic range of the word-root is deployed, branching off at times into phonetic relatives (that is word-play), synonymity, and anonymity; by virtue of its verbal status, the Leitwort refers immediately to meaning and thus to theme as well."

    28. Literary Qualities Repetition (Alter’s Five Types of Repetition): "Motif. A concrete image, sensory quality, action, or object recurs through a particular narrative; it may be intermittently associated with a Leitwort; it has no meaning in itself without the defining context of the narrative; it may be incipiently symbolic or instead primarily a means of giving formal coherence to a narrative."

    29. Literary Qualities Repetition (Alter’s Five Types of Repetition): "Theme. An idea which is part of the value-system of the narrative - it may be moral, moral-psychological, legal, political, historiosophical, theological - is made evident in some recurring pattern. It is often associated with one or more Leitworter but it is not co-extensive with them; it may be also associated with a motif."

    30. Literary Qualities Repetition (Alter’s Five Types of Repetition): "Sequence of Actions. This pattern appears most commonly and most clearly in the folktale form of three consecutive repetitions, or three plus one, with some intensification or increment from one occurrence to the next, usually concluding either in a climax or a reversal."

    31. Literary Qualities Repetition (Alter’s Five Types of Repetition): "Type-scene. This is an episode occurring at a portentous moment in the career of the hero which is composed of a fixed sequence of motifs. It is often associated with certain recurrent term or phrase may help mark the presence of a particular type-scene."

    32. Literary Qualities "The generic variety that characterizes Numbers surpasses that of any other book of the Bible. Note these examples: narrative (4.1-3), poetry (21.17-18), prophecy (24.3-9), victory song (21.27-30, pre-Israelite), prayer (12.13), blessing (6.24-26), lampoon (22.22-35), diplomatic letter (21.14-19), civil law (27.1-11), cultic law (15.17-21), oracular decision (15.32-36), census list (26.1-51), temple archive (7.10-88), itinerary (33.1-49)." [Milgrom]

    33. Pentateuchal Theme "The theme of the Pentateuch is the partial fulfillment - which implies also the partial non-fulfillment - of the promise to or blessing of the patriarchs. The promise or blessing is both the divine initiative in a word where human initiatives always lead to disaster, and a re-affirmation of the primal divine intentions for man. The promise has three elements: posterity, divine-human relationship, and land. The posterity–element of the promise is dominant in Genesis 12-50, the relationship–element in Exodus and Leviticus, and the land-element in Numbers and Deuteronomy." [Clines]

    34. Pentateuchal Theme The theme of the Pentateuch is the partial fulfillment - which implies also the partial non-fulfillment - of the promise to or blessing of the patriarchs.

    35. Pentateuchal Theme The promise has three elements: posterity, divine-human relationship, and land.

    36. Pentateuchal Theme The posterity–element of the promise is dominant in Genesis 12-50, the relationship–element in Exodus and Leviticus, and the land-element in Numbers and Deuteronomy.

    37. Preaching Themes in Genesis

    38. General Theme of the book of Genesis "The function of Genesis as a book of the Bible is to take those who read it and those who hear its message to the things of the beginning.” [Westermann]

    39. The Purpose of Genesis 1-11 "Von Rad understands the purpose of these chapters to have been first determined by the Yahwist, who portrayed a history of increasing alienation from God. Starting with the expulsion from the Garden of Eden, sin expanded and grew, resulting in the murder of Abel, the illicit marriage of the angels and the flood. This history of sin reached its climax in the Tower of Babel which threatened to return the creation into a chaos. The key to von Rad's Heilsgeschichtliche interpretation lies in the call of Abraham (12.1-3)." [Childs]

    40. The Purpose of Genesis 1-11 "The key to von Rad's Heilsgeschichtliche interpretation lies in the call of Abraham (12.1-3). The election of Israel provides the perspective from which this universal history of divine judgment and mercy toward human sinfulness is viewed in Genesis. It provides the major theological Genesis by linking Israel's redemptive history to world history." [Childs,]

    41. The Purpose of Genesis 1-11 "Westermann...does not believe that Gen 1-11 should be subordinated to the patriarchal traditions of chs 12ff. but sharply distinguished in order to do justice to the integrity of the primeval history. Westermann stresses that these chapters do not move on the horizontal plane of history, but rather portray a vertical God-man dimension. They treat the universal reality of human existence which is not tied to a specific time or culture." [Childs]

    42. The Purpose of Genesis 1-11 "Further, he makes the significant point that the biblical writers of chs. 1-11 have adopted texts which arose in the world outside of Israel and do not stem from the experience of Israel with Yahweh. He connect the theory that a growth of sin is intended, but argues for seeing only a portrayal of the variety and scope of the alienation. Finally, Westermann claims that the purpose of chs. 1-3 is not to portray a primeval age of innocence - there is no "fall" for Westermann - but rather to deal with the issue of human existence in its frailty and limitation." [Childs]

    43. The Purpose of Genesis 12-36 Promises Land, Children, Relationship with God and Blessing The God of the Fathers (Siteless, Personal, The One Who Blesses)? Genealogy Genealogies are used in antiquity to legitimize royal dynasties and political claims of others. Here the genealogies focus on the birth of children that become carriers of the promise.

    44. The Purpose of Genesis 37-50 The Joseph Narratives function as a literary device to line the ancestral promises to the Exodus Narratives [See: George Coats, From Canaan to Egypt and Martin Noth, The Pentateuchal Traditions] G. von Rad – a literary unit written in the Solomonic period, (10th CE) to teach about the “hidden rule of God” in the lives of people and nations.

    45. Preaching Themes in Exodus

    46. Literary Qualities: Ironic Reversal 1.1 The use of @Ws in 2.3, Moses' basket and the @Ws-~y in 13.18 and 15.4. 1.2 Moses' mother is actually paid to nurse him. 1.3 Moses' name meaning "He who draws out (from the water)" becomes significant in light of the @Ws-~y.

    47. Literary Qualities: Structure 2. Ten Plague is structured as a series of three sets of three events with two announcement and the third lacking the announcement. The first in each set has "in the morning," but the next two have no time indication.

    48. Literary Qualities: Repetitions 3.1 Between chapters 4-14, Pharaoh's heart is mentioned 20 times: 10 times it is the king's obstinacy (Ex 7.13, 14, 22; 8.11, 15, 28; 9.7, 34, 35; 13.5) and 10 times it is a product of divine intent (Ex 4.21; 7.3; 9.12; 10.1, 20, 27; 11.10; 14.4, 8, 17). 3.2 Ex 1.15-21 the term midwife = 7x. Ex 2.1-10 "child" = 7x. Ex 5.7-19 the stem lbn for building bricks etc.

    49. Literary Qualities: Chronological Displacement 4.1 Ex 18's Jethro's visit must have occurred after the revelation at Sinai not before. Note (18.15 verses 19.1-2) (18.16, 20). 4.2 The location of Ex 32.1-34.35 is problematic

    50. Structure of Exodus Exod 1-15 Exodus from Egypt Exod 15.22-18.27 Wilderness Journey Exod 19-40 The Covenant at Sinai

    51. Theological Insights for Preaching 1. ". . . the events of Sinai are both preceded and followed by the stories of the people's resistance which is characteristic of the entire wilderness wanderings." [Childs] 2. Decalogue's prologue summarizes prior chapters, while serving as interpretative key to the following legal materials. [Childs]

    52. Theological Insights for Preaching 3. The Book of the Covenant (chs. 21-23) are understood in the context of the theophany and covenant with Yahweh. 4. The placing of Exod 32-34 is significant. The institution of worship is seen in the context of sin and forgiveness. 5. The literary techniques of chs 13-15 and 12 are significant.

    53. Preaching Themes in Leviticus

    54. Leviticus Outline Lev 1-7 Laws on Sacrifice Lev 8-10 Consecration and Institution of Priests Lev 11-16 Uncleanness and its Treatment Lev 17-27 Prescription for Practical Holiness

    55. Literary Qualities: Repetitive Phrases 1. Lev 1-3 "a pleasing odor to Yahweh": 1.9, 13, 17; 2.2, 9, 12; 3.5, 16 (cf 4.31; 23.13; 26.31). 2. Lev 4-5 "the priest shall make atonement...they shall be forgiven: 4.20, 26, 31, 36; 5.6, 10, 16, 18. 3. Lev 6-7 "this is the law of . . .": 6.9, 14, 25; 7.1, 11, 21. 4. Lev 8-10 "as Yahweh commanded (Moses)" : 8.4, 9, 13, 17, 21, 29, 36; 9.6, 10, 21; 10.15. 5. Lev 11-15 "they are unclean": 11.8, 28, 31, 36, 38, 43. "she shall be clean": 12.2, 5, 7, 8. "pronounce him clean (or unclean)": 13.3, 8, 14, 17, 23, 27, 30. "he shall be clean": 14.7, 9, 20, 53. "it shall be unclean": 15.4, 6, 9, 18, 19, 20, 24, 25, etc.

    56. Literary Qualities: Repetitive Phrases 6. Lev 16 "he shall make atonement": 16.6, 10, 11, 16, 17, 18, 24, 32, 33, 34. 7. Lev 17 "he shall be cut off": 17.9, 10, 14. 8. Lev 18-22 "I am Yahweh": 18.2, 4, 5, 6, 21, 30; 19.2, 3, 4, 10, 12, etc.; 20.7, 8, 24, 26; 21.12; 22.2, 3, 8, 30, 33. "I will set my face against": 20.3, 5, 6. "I am Yahweh who sanctify you (them)": 21.8, 15, 23; 22.9, 16, 32. 9. Lev 23 "do no laborious work": 23.7, 8, 21, 23, 28, 31, 35, 36. "it is a statute forever": 23.14, 21, 41; 24.3. 10. Lev 26 "my soul abhors": 26.11, 15, 30, 43, 44. 11. Lev 27 "holy to Yahweh" 27.(9, 10), 14, 21, 23, 28, 30, 32, 33. (Childs, OT Theology in a Canonical Context, 158-159]

    57. The Theology of Leviticus 1. Prolegomena: "The theology of Leviticus can hardly be discussed in isolation from that of the other books of the Pentateuch, particularly of those most closely related to it, the books of Exodus and Numbers. When these books are read in conjunction with Leviticus, some of the theological presuppositions of the latter stand out the more clearly. For instance Exodus describes the making of the Sinai covenant and the erection of the tabernacle: both these institutions are fundamental to the theology of Leviticus." (Wenham)?

    58. The Theology of Leviticus 2. The Presence of God: 2.1 God is preeminently present in Worship "Leviticus distinguishes between the permanent presence of God with his people, a presence which is to regulate their whole way of life, and his visible presence in glory which was obvious on special occasions." (Wenham)?

    59. The Theology of Leviticus 2.2 God is present in the people’s Daily Lives "God is present . . . even in the mundane duties of life. Leviticus knows of nothing that is beyond God's control or concern. The whole of man's life must be lived out in the presence of God." (Wenham)?

    60. The Theology of Leviticus 3. Holiness: "Be holy, for I am holy" [11.44-45; 19.2; 20.26] 3.1 Word frequency: Holy and it cognates "sanctify," "holiness" occur 152 times in Lev which is about 20% of the total occurrences in the OT. Unclean and its cognates occur 132 times, which is more than 50% of the total OT occurrences. Clean and related terms occur 74 times, which is 35% of the total. Profane occurs 14 times in Lev. out of the 66 references in the OT.

    61. The Theology of Leviticus 3.2 Leviticus 10.10 “You are to distinguish between the holy and the common, and between the unclean and the clean; and you are to teach the people of Israel all the statutes that the LORD has spoken to them through Moses.” 3.3 Definition: ". . . holiness, which may be defined basically as a state of being – in places, objects, persons, and time – that is commensurate with the divine presence. What is not holy, particularly what is impure, poses a threat to holiness." (Wright)?

    62. The Theology of Leviticus 3.4 Holiness characterizes God himself and all that belongs to him Lev 10.3 "I will maintain my holiness by those who are near to me, and I will maintain my honor before all the people” Certain behaviors that desecrate or profane – that is, make unholy – God's name, such as Molech worship (Lev 20.3), the priests' performing certain illicit funerary practices (21.6), and not keeping impurity away from sacrifices (22.2). Apparently, any transgression can profane God's name (v. 32).

    63. The Theology of Leviticus 3.5 Israel – Yhwh’s People are Holy People’s sanctity will be seen in Num 6.1-21 – the Nazirite Vow as self-consecration. The people's holiness is made analogous to divine holiness: "You shall be holy for I the Lord your God am holy" (Lev 11.44-45; 19.2; 20.7, 26). The mandate that the people be holy as God is holy heads a list of various commands in Lev 19.2 and is associated with a call to general obedience in Lev 20.7-8. Sabbath (Exod 31.13; Ezek 20.12) & Dietary Laws (Lev 11.44-45; 20.24-26)

    64. The Theology of Leviticus 3.6 Priest – A person dedicated to Yhwh Priestly holiness in Ritual and Cultic Terms - all priests (including the high priest) are sanctified by applying ram blood to their bodily extremities (symbolically, the part for the whole) and sprinkling them with blood taken from the altar and oil (29.20-21; 30.30; Lev 8.23-24, 30). The high priest is further sanctified by pouring oil on his head (Exod 29.7; Lev 8.12). In Lev 21 the Priests are holy via their Behavior

    65. The Theology of Leviticus 3.7 The Problem of the Firstborn & Levites 3.8 Holy Places – The Sanctuary, Camp, and Land 3.9 Holy Objects – Sanctuary Furniture & Offerings 3.10 Holy Times – certain days of the main festival are “occasions of holiness” (Lev 23, Num 28-29); Sabbath

    66. The Theology of Leviticus 4. A Theology of Sacrifice: The sacrifices involved three parties: God, priest and worshipper. Sacrifices provided for the restoration of relations of God's people with God. The basis is the Sinai Covenant which outside of it is the realm of death and disorder, within is fellowship with God characterized by life, order, harmony between God and man.

    67. The Theology of Leviticus 5. The Sinai Covenant: 5.1 Although the term tyrb is mention only ten times in Leviticus and of these 8 are in chapter 26 [2.13; 24.8; 26.9, 15, 25, 42 (x3), 44, 45], yet it is the presupposition of Leviticus. 5.2 Three Features of this Law: The Law is given in the context of God’s grace. There is an imperative to God’s relationship with his people. This Covenant is an eternal covenant.

    68. Preaching Themes in Numbers

    69. Contextual Chronology Exodus – 1 year Leviticus – 1 month Numbers – 38 years, 9 months Deuteronomy

    70. General Chronology of Numbers 1.1-10.11 = 19 days 21.10-36.13 = the last 5 months of the total 40 years 10.12-21.9 = 38 years, 4 months

    71. The Structure of Numbers 1. Genre: "A striking feature of Numbers is that law (L) and narrative (N) alternate regularly, as follows: 1-10.10 (L); 10.11-14.45 (N); 15 (L); 16-17 (N); 18-19 (L); 20-25 (N); 26-27.11 (L); 27.12-23 (N); 28-30 (L); 31-33.49 (N); 33.50-56; 34-36 (L)." [Milgrom]

    72. The Structure of Numbers 2. Geographic Movement: 1.1-10.10 In the wilderness of Sinai; 10.11-22.1 From Sinai to Kadesh; 22.2-36.13 On the Plains of Moab.

    73. The Structure of Numbers 3. Census Lists: Num 1.1-25.18: The End of the Old: The First Generations of God's People out of Egypt on the March in the Wilderness Num 26.1-36.31: The Birth of the New: The Second Generation of God's People out of Egypt As They Prepare to Enter the Promised Land

    74. Theological Motifs in Numbers 1. Census – A Theology of the Numbers: 1.1 The miraculous power of Yahweh to sustain such a throng in the wilderness for forty years 1.2 The utter dependence of this people upon this God 1.3 A fighting force of more than 600,000 men has been entirely cowed by the report of ten scouts. 1.4 The tribal gains and losses are theological: Simeon loses (37,000 men) and thereby being equal with Levites at the bottom fulfilling Genesis 49.5-7; Judah increases the most which follows all the blessing of Genesis 49.8-12; Manasseh raising over Ephraim is strange in light of the blessing of Genesis 48.13-22, but it seems the message is God's choice to bless and not to bless as the theme. [Harrelson]

    75. Theological Motifs in Numbers 2. God in Numbers – Theology Proper: 2.1 Numbers stresses the character of God as holy, present, gracious and constant. 2.2 The Promised land is God given. 2.3 Paul House gives the following captions: “The God who Guides and Inspires Israel (1.1-10.11),” “The God who Calls and Corrects (Numbers 10.11-12.16),” “The God who Punishes and Renews (Numbers 13.1-20.13),” “The God who Sustains and Protects (Numbers 20.14-22.1),” “The God who Renews His Promises (Numbers 22.2-36.13).” [House]

    76. Theological Motifs in Numbers 4.3 Blessing & Cursing in Numbers: 3.1 The Priestly: (5.23ff. & 6.22-27)? 3.2 Balaam (Chapters 22-24)? 4.4 Murmuring & Rebellion in the Wilderness: 4.5 Sin, Judgment & Forgiveness: 5.1 The Spy story & its consequence 5.2 The Baal or Peor Incident 4.6 Israel as a Community: 6.1 Unified, Holy, Rebellious, and Blessed by Moses leadership

    77. Preaching Themes in Deuteronomy

    78. General Perspectives ". . . the form of the present book of Deuteronomy is torah, a genre designation that might best be translated in its use in Deuteronomy as a program of ‘catechesis.’ In its present form Deuteronomy is intended to function as a foundational and ongoing teaching document necessitated by the reality of human death and the need to pass the faith on to another generation." [Olson]

    79. Outline of Deuteronomy A. The Outer Frame: A look Backwards (Deut 1-3)? B. The Inner Frame: The Great Peroration (Deut 4-11)? C. The Central Core: Covenant Stipulations (Deut 12-26)? B’ The Inner Frame: The Covenant Ceremony (Deut 27-30)? A’ The Outer Frame: A Look Forwards (Deut 31-34)

    80. Outline of Deuteronomy I. Heading (1.1-5)? II. Prologue: First Discourse (1.6-4.43)? III. Second Discourse: The covenant made in Moab (4.44-28.69)? IV. Third Discourse: Exhortations to observe the covenant made in Moab (29.1-30.20)? V. Epilogue: Moses’ last days (31.1-34.12)? [Tigay]

    81. Keys to Deut's Law 1. "First, Dtn emphasizes that God’s covenant is not tied to past history, but is still offered to all the people." 2. "Secondly, the promise of God to his people still lies in the future."

    82. Keys to Deut's Law 3. "Thirdly, Dtn teaches that the law demands a response of commitment." 4. "Finally, the ability to summarize the law in terms of loving God with heart, soul and mind is a major check against all forms of legalism."

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