{"content":[{"text":"50","bbox":{"left":0.176471,"top":0.043439,"width":0.01960400000000001,"height":0.020212}},{"text":"TYNDALE BULLETIN 29 (1978)","bbox":{"left":0.250057,"top":0.043439,"width":0.2750180000000001,"height":0.020212}},{"text":"While it is true that there is no special knowledge \n necessary for biblical studies, while it is true that \n we deny any esoteric key to Scripture, while it is \n true that we approach the Bible with the conviction \n that it means exactly what it say's, it is not true that \n the Bible means nothing more than that. We are fully \n committed to the exegetical method commonly known as the \n \"grammatico-historical method\". We believe that the \n first step in biblical exposition is to discover as \n precisely as is humanly possible, given the data \n available to us in our day, what the passage meant to \n those who first heard or read the passage. But, as has \n been pointed out several times by recent scholars, if \n the passage that we are studying means nothing more \n when we have finished than it meant to the original \n audience, then it has only antiquarian interest. It is \n not the word of God to us. At most, it may be the \n meeting-ground where God confronts us, but the \n confrontation is in the existential moment, and not in \n the written word. \n Therefore, in this the first of a series of papers to be \n presented to the Institute for Biblical Research by \n members of our fellowship, I propose to deal with a \n subject which, in my opinion, forces us to grapple with \n the divine as well as the human element in the Word of \n God. My subject, \"Prophecy, Inspiration, and Sensus \n Plenior\", deals with biblical prophecy. By this term I \n mean the phenomenon that is presented in the Bible, when \n one of God's servants, under the inspiration of God's \n Spirit, confronts a person or group 'of persons with a \n message suited to that particular time and circumstance. \n By the term \"inspiration\", I intend to define prophecy \n as something quite more than human wisdom or insight. \n The prophet was not merely an astute observer of human \n personality and international politics. He was indeed a \n person of his time, with no special knowledge other than \n that which was available to others in his circle. But \n his relationship to God was such that God could give him \n some revelation that would be God's word to those people. \n To recover that message, we make full use of grammatico- \n historical exegesis. By the third part of my title, \n sensus plenior, which I shall attempt to define more \n precisely in this paper, I intend to discuss the fuller \n meaning of a passage, the \"something more\" that was \n given by God in the divine inspiration, that makes the \n message equally valid as the word of God to succeeding \n generations.","bbox":{"left":0.176471,"top":0.078288,"width":0.47816200000000003,"height":0.830363}}],"images_bbox":[],"images_bbox_not_text_overlap":[]}