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Hoggatt in this book addresses biblical interpretation. His proposition is that, in current colleges, the state of teaching biblical interpretation is poor and thus there should be an overhaul to enable clear understanding of what the Bible means. The book made up of eighteen chapters consists of two parts. This book contains hermeneutics text addressing beginning students in the field. In chapter one, Camery-Hoggatt asserts that there is a difference in what the scriptures mean from what see more say [ 1]. Thus, teachers and students need to have a clear understanding of this to avoid the prevailing mess in teaching the understanding of scriptures.

He nonetheless asserts that the results suffer unless questions about what a text meant to its original Well before I read this book I and readers, precedes contemporary application while he affirms the appropriateness of these desires. Camery-Hoggatt demonstrates the importance of a careful exegesis hard work by using examples, which are both insightful and entertaining. He asserts that none can use a scriptural text to mean what it never intended to mean at all. He argues that by neglecting a careful exegesis of text Bible students easily make mistakes of drawing wrong inferences. Chapter 3 provides the principal proposition that excellent interpretations come about when a reader knows the primary information as known by original audience, engages the proper reading strategy or protocol for a given textual genre, assumes the predispositions of the original audience, and respects the presuppositions shared by the original readers and author[2].

In chapters 4 and 5, the author introduces the technique of establishing a scriptural text written by the original author, and how one can arrive at a translation theory- English Bible. Camery-Hoggatt cites some various uses of the Scriptures including Homiletics, spiritual direction, pastoral care, polity, mission, ethics, apologetics, and public theology.

According to him, a crucial consideration that can help one be clear about what he or she is assuming lies in the distinction between deep structures and surface structures. Well before I read this book I this case, he sets four challenges necessary for a biblical text valid for interpretation. He asserts that understanding the original author and the readers is so fundamental in the understanding of the scripture.

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Thus, placing in the appropriate context a given scriptural text is extremely crucial for a correct inference of the biblical texts. In chapters 9 and 10, the author deals with the benefits of social science research and cultural gaps. Chapter 11 on form and genre and chapter 12 dealing biblical introduction close the first challenge. The author gives elimination of irrelevant background information as the second challenge. Chapter 14 gives the rea challenge as recognizing, overcoding and polyvalence illustrated using an engaging introduction to irony, word plays and other methods used, by authors, to create multiple effects upon the readers.

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In chapter 15, Camery-Hoggatt focuses on intertextuality, a form of polyvalence whereby biblical authors interact with texts in their literary or oral tradition through the means of echoes, allusions and direct quotations[3]. This is valuable for one to understand well texts in which biblical authors use oral literature in their immediate surroundings. The fourth and final challenge according to Camery-Hoggatt, involves taking the sequence of a text seriously, with a consideration of the information available for the reader only. Well before I read this book I continue reading 16, the author addresses literary criticism elements, giving guidance in ways that foretelling, chiasm, inclusions, flashbacks, foreshadowing amongst others enable further emphasis and reinforcement of meanings by the authors.

Camery-Hoggatt asserts that biblical scholarship has been opaque and distressing to the beginning theologians and students[4]. Thus, the students and theologians and students are often functionally unable to draw clear conclusions from most teaching resources because lay people and pastors undergo training within this cobweb of methods. In addressing this problem, the author proposes several solutions including a textual concept to include assumptions and cultural aspects on which the bwfore relies for meaningful communication. The third entails a language, easily accessible explaining the logic of biblical interpretation and basic vocabulary. The solution also involves an examination of the various academic disciplines with an aim of correlating Welo inferences with the necessary reading activities.]