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needs of the group we are addressing.” (Interested Parties, 113).

      160. Childs, Biblical Theology in Crisis, 1.

      161. So argues Childs, Introduction to the Old Testament, 79.

      162. See also Sanders, “Text and Canon,” 8.

      163. Childs, Biblical Theology of the Old and New Testaments, 78–79.

      164. Childs, Biblical Theology in Crisis, 84–99; and Childs, Introduction to the Old Testament, 56–85.

      165. See Sanders, “Biblical Criticism,” 157–165, Sanders, “Text and Canon,” 5–29, and, Sanders, Canon and Community, 2–7.

      166. Carroll, “Canonical Criticism,” 73.

      167. See Sanders, “Biblical Criticism,” 157–165, and Sanders, “Text and Canon,” 5–29.

      168. Barton, Old Testament, 61.

      169. Halbertal, People of the Book, 19.

      170. Barton, Reading the Old Testament, 81.

      171. Barton, Reading the Old Testament, 97.

      172. Childs, Theology of the Old and New Testaments, 64.

      173. See Childs, Biblical Theology in Crisis, 105. Sanders, on the other hand, argues that the canon is community determined but this view is problematic in the sense that this would imply that the church has an ongoing authority to determine the canon. Sanders, Canon and Community,15. See also Peckham, “The Analogy of Scripture,” 44.

      174. Peckham, “The Analogy of Scripture,” 47–48.

      175. For a detailed analysis of the two versions of the book of Jeremiah, see, for example, Stulman, Jeremiah, 7–8

      176. For a detailed discussion on the controversy of variant canons, see Sundberg, “The Protestant,” 194–203; and Sundberg, “The Canon,” 352–71. See also Barton, Reading the Old Testament, 91–92.

      177. Childs, Introduction to the Old Testament, 72–74, 659–71.

      178. Sundberg, “The Protestant,” 194–203.

      179. See Waltke, An Old Testament Theology, 33, and Hays, “Jeremiah, the Septuagint,” 133–49.

      180. It can also be argued that since, per Scripture, it is to the Jews that “the giving of the law” was committed (Rom 9:4; cf. Rom 3:2), it is the version preserved by the Jews that should be the authoritative canon for the Church. See also Waltke who underscores the need “to take seriously enough the widespread use of the Masoretic text before the Christian era” instead of capitulating to the popular opinion that the Septuagint was the canon of the early church, An Old Testament Theology, 33 n.15.

      181. Ellis, Prophecy and Hermeneutics, 163.

      182. Childs, Biblical Theology of the Old and New Testaments, 8.

      183. Barton, The Old Testament, 150–51.

      184. Childs, “The Canonical Shape,” 53–55.

      185. Barton, The Old Testament Canon, 59–60.

      186. See, for example, Barr’s critique of Childs’ Canonical approach in “Childs’ Introduction to the Old Testament as Scripture,” 12–23.

      187. See also Waltke, An Old Testament Theology, 79–80.

      188. Brueggemann, “Brevard Childs’ Canon Criticism,” 313.

      189. Barton, The Old Testament, 155.

      190. Barton, The Old Testament, 50.

      191. Barton, The Old Testament, 156.

      192. O’Connor, “How the Text is Heard?” 91.

      193. Barr, The Concept of Theology, 437–38.

      194. Wilson, Out of the Storm, 34.