within the last ten to twenty years.59 Textlinguistics concerns dynamic language use in a text under a certain context and how and why meaning is created and conveyed through linguistic form (text). Accordingly, textlinguistics provides vantage points from which we may read a text. The aim of textingusitics is to explain: (1) what makes a text a coherent whole rather than a collection of constituent parts (words or sentences) and various discrete units?60 (2) what the communicative function and framework of a text is where the author and reader interact under a certain principle.61 Even though there are varieties of approaches to
59For brief histories, see M. Stubbs, Discourse Analysis: The Sociolinguistic Analysis of Natural Language (Language in Society 4; Oxford: Basil Blackwell, 1983), 1-12; Robert de Beaugrande, “Text Linguistics through the Years,” Text 10 (1990): 9-17; R. de Beaugrande and W. Dressler, Introduction to Text Linguistics (London: Longman, 1981), 14-30; Peter J. MacDonald, “Discourse Analysis and Biblical Interpretation,” in Linguistics and Biblical Hebrew (ed. Walter R. Bodine, Winona: Eisenbrauns, 1992), 153-75. Among the basic volumes in textlinguistics worth considering are: W. Dressler, ed., Current Trends in Textlinguistics (Berlin: Walter de Gruyter, 1978); R. E. Longacre, The Grammar of Discourse (New York: Plenum, 1983); John Lyons, Language and Linguistics: An Introduction (New York: Cambridge University Press, 1981). For its application to the biblical studies, see D. A. Dawson, Text Linguistics and Biblical Hebrew (JSOTSup 177; Sheffield: JSOT Press, 1994); Susan Anne Groom, Linguistic Analysis of Biblical Hebrew (Waynesboro, Ga.: Paternoster Press, 2003); Bertil Wiklander, Prophecy As Literature...
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...sts in semantic unities which are syntactically connected with each other and
66Paul Ricoeur argues that the text is autonomous with respect to the author, the audience, and the universe (in his term the phenomenon of “distanciation”), in Hermeneutics and the Human Science (Cambridge and New York: Cambridge University Press, 1981), 139; idem, “The Hermeneutical Function of Distanciation,” Philosophy Today 17 (1973): 133f. The history of biblical criticism shows that each criticism can be classified according to the emphasis of the locus of meaning on universe, author, reader, and text. Cf. M. H. Abrams, The Mirror and the Lamp: Romantic Theory and the Critical Tradition (London: Oxford University Press, 1971), 3-29; John Barton, “Classifying Biblical Criticism,” JSOT 29 (1984): 19-35.
67Jeanrond, Text and Interpretation, 77-78. 68Wiklander, Prephecy as Literature, 45;
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