By Ye-Shes Rgyal-Mtshan
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Additional info for Mind in Buddhist Psychology
Vanhoozer, Is There a Meaning in This Text? : Zondervan, 1998), 129. 70. Paul Ricoeur, “Biblical Hermeneutics,” Semeia 4 (1975): 79, original emphasis. 71. , 84. 72. Brian D. Ingraf¿a and Todd E. Pickett, “Reviving the Power of Biblical Language: The Bible, Literature and Literary Language,” in After Pentecost: Language and Biblical Interpretation (ed. C. G. Bartholomew, C. Greene, and K. : Zondervan, 2001) 260, quoting P. J. 7 (2000): 7. 73. Janet M. Soskice, Metaphor and Religious Language (Oxford: Clarendon, 1985), 159.
But if TI is read within the overall context of chs. 1–55, then the passages within TI usually assigned to later redactors do not appear to diverge from the previous prophetic tradition. 51 The absence of a clear historical context and the intertextual connections between chs. 56–66 and 1–55 suggest the primary means of interpreting passages within TI is its Sitz im Text rather than Sitz im Leben. According to Nurmela, of the 53 allusions or quotations of other biblical material in Isa 56–66, eight of them refer to Isa 1–39 and fourteen to Isa 40–55.
43. Blenkinsopp, Isaiah 56–66, 61. 44 What this structure fails to take into account is the escalation of apocalyptic within the latter half of TI and the relationship between TI and the rest of BI, namely chs. 63–66 and chs. 1–2. 45 Unfortunately this view suffers from speculation regarding the dates of redactions, the penchant to assume that the least amount of discontinuity in a text indicates a different layer, and the assumption that political and social forces dominate the transmission of the text.