5 For example, Brawley (Text and ‘Covenant’) makes astute observations concerning the Davidic covenant in Luke, but he foregrounds and emphasizes the Abrahamic, as

The past two decades have seen a flowering of scholarship on the use and sig-nificance of the Scriptures of Israel in the third gospel.1 The premise of much of this scholarship has been succinctly expressed by Augustín del Agua: ‘the OT tradition … is the hermeneutic reference of meaning sought by Luke in his narration’2 and ‘the source par excellence for the narrative elaboration of his theological project.’3 Among the many works on Luke and the Old Testament are some excellent studies of Luke’s treatment of Israelite covenantal tradi-tions.4 However, not all of these traditions have received equal attention: the Abrahamic and Mosaic covenants have been emphasized at the expense of the Davidic.5 Moreover, despite the fact that, as Joel Green notes, ‘Luke’s use of the Scriptures is primarily ecclesiological rather than christological,’6 the few studies written on Davidic covenant motifs in Luke-Acts – for example, Mark Strauss ’ monograph The Davidic Messiah in Luke-Acts – have focused on Chris-tology.7 The influence of the Davidic covenant traditions on Luke’s 1 Important works on the OT background of Luke’s theological project includ