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By Willem A. VanGemeren

I simply obtained a replica of this e-book. It lacks classes and colons commonly physique of the textual content. The articles are stable, yet, just like the final reviewer acknowledged, it really is tough to learn.

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Extra resources for Guide to Old Testament Theology and Exegesis, A

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400 BC), when, according to 2 Mace 2:13, Nehemiah founded a library and "gathered together the books about the kings and prophets, and the books of David, and letters of kings about sacred gifts," or even to the late fourth century, if one opts for that date for the composition of the book of Chronicles. (2) The canon and text remained open from Nehemiah's library to when the canon was stabilized (ca. 100 BC). (3) At least two centuries elapsed between the fixing of the OT canon and the fixing of its text, now sometimes called "the Proto-MT" (ca.

Call for semantics, not just semiotics. As an extended and unified discourse, a text calls for understanding, not merely analysis. One cannot say that one has understood a biblical text, for instance, when one has parsed every word or even after one has analyzed the overall structure. On the contrary, understanding is only achieved when one interprets a text as a communicative act and receives the message that the author has transmitted for our consideration. What, for instance, is Paul doing in his letter to Ephesians?

106 Only the Gospel narratives can render Jesus' specific 36 uniqueness as a person, for personal identity, enacted over time, bears the shape of a narrative. (iii) Narrative has to do with interpretation, lastly, insofar as the biblical story can clash with and subsequently transform those stories that readers may prefer to tell about themselves. Biblical interpretation is ultimately a dangerous enterprise, to the extent that readers risk having their own identities challenged by what they read.

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