David M. Allen examines the way in which Deuteronomy operates within the paraenetic sections of Hebrews, both at a micro-level (in terms of citation or allusion to the prior text) and at a macro-level (how broad Deuteronomic themes are treated within the discourse). There is extensive treatment of Deuteronomic quotations and echoes, particularly from the Song of Moses (Deut 32), as well as analysis of Hebrews' borrowing of Deuteronomy's covenantal blessing/cursing imagery. The author discusses the way in which Hebrews shares Deuteronomy's sermonic tone and paraenetic urgency, and how both texts rhetorically position their audience at the threshold of entry into their salvation goal, typified by the promised land. He further discusses how Hebrews replays Deuteronomy's use of the wilderness generation as the paradigm of covenantal disobedience and how both texts exhibit a complex interweaving of the past, present and future moments. Finally, David M Allen examines the extent to which Hebrews stands in the tradition of 're-presentations' of Deuteronomy, echoing the way in which other 2nd Temple Jewish texts alluded to it for the purposes of their respective communities. He concludes that Hebrews does not just use Deuteronomy; it becomes a 'new' Deuteronomy and challenges its predecessor's contemporary hegemony.

Born 1972, 2007 PhD at the University of Edinburgh; currently Tutor in New Testament Studies at the Queen's Foundation in Birmingham, U.K.

Autorentext

Born 1972, 2007 PhD at the University of Edinburgh; currently Tutor in New Testament Studies at the Queen's Foundation in Birmingham, U.K.

Zusammenfassung
David M. Allen untersucht, wie sich das Deuteronomium, insbesondere das Lied des Mose (Deut 32) auf die Paränese des Hebräerbriefes auswirkt. Dabei erörtert er die verschiedenen textbezogenen, thematischen und rhetorischen Verbindungen zwischen beiden Texten. Er behauptet, daß der Hebräerbrief die situationsbezogene Perspektive im Deuteronomium nachahmt und seine Leser an die Schwelle ihres Heils positioniert, das durch das Heilige Land symbolisiert wird. Abschließend zeigt der Autor, daß der Hebräerbrief das Deuteronomium nicht nur einfach benutzt, sondern es zu einem 'neuen' Deuteronomium macht, indem er die zeitgenössische Vorherrschaft seines Vorgängertextes in Frage stellt.