By Bénédicte Lemmelijn
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Why cant U educate me 2 learn? is a vibrant, stirring, passionately instructed tale of 3 scholars who fought for the appropriate to profit to learn, and won—only to find that their efforts to profit to learn had hardly ever began.
A one that can't learn can't hopefully experience a urban bus, store, take drugs, or carry a job—much much less obtain electronic mail, stick to headlines, ship textual content messages, or write a letter to a relative. And but the simplest minds of yank schooling can't agree at the correct method for studying to learn. In truth, they could infrequently choose a standard vocabulary to take advantage of in speaking approximately interpreting. for that reason, for 1 / 4 of a century American colleges were riven via what educators name the analyzing wars, and our children were stuck within the crossfire.
Why cant U train me 2 learn? makes a speciality of 3 such scholars. Yamilka, Alejandro, and Antonio all have studying disabilities and all legally challenged the recent York urban colleges for failing to coach them to learn by the point they obtained to school. When the varsity system’s personal listening to officials governed within the students’ prefer, town was once pressured to pay for the 3 scholars, now teenagers, to obtain extensive inner most tutoring.
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Why cant U educate me 2 learn? is a poignant, important e-book for the reader in all of us.
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Additional info for A Plague of Texts? A Text-Critical Study of the So-Called Plagues Narrative in Exodus 7.14–11.10 (Oudtestamentische Studien, Old Testament Studies)
2. E. Sanderson, An Exodus Scroll, 110. 72 Cf. E. Sanderson, An Exodus Scroll, 109–110; E. Tov, Textual Criticism, 170, 291. For Tov’s perspective see supra, n. 4. 73 Cf. E. Sanderson, An Exodus Scroll, 41. 74 Problems frequently arise in this regard, however, on account of the fact that it is often diﬃcult to determine the stage in the development of the text from which the variant text reading stems. Tov himself draws attention to this diﬃculty. See E. Tov, Textual Criticism, 350. Sanderson likewise makes explicit reference to the problem.
Mulder, H. Sysling (eds), Mikra: Text, Translation, Reading and Interpretation of the Hebrew Bible in Ancient Judaism and Early Christianity, Assen/Maastricht/Philadelphia 1988, 161–188, pp. E. Sanderson, An Exodus Scroll, 247–246. See also infra pp. 96–150. 59 Cf. M. Vervenne, ‘Tekst en teksten’, 28–29. 60 Cf. M. Vervenne, ‘Tekst en teksten’, 29–30. 61 Cf. infra pp. 103–104. 62 See infra in Chapter III. 63 Thus, this fact will also be dealt with in our discussion of the variants. 66 Greenberg deﬁnes the best reading in a diﬀerent fashion,67 arguing that it represents the reading that has the capacity to explain other readings.
In his opinion, the search for such readings restricts the results of textcritical research. 68 In any case, these readings are ultimately granted priority over others on the basis of preferability, whatever terms are used to deﬁne it. 63 Cf. B. Lemmelijn, De plagen van Egypte I, 44–50; and Idem, De plagen van Egypte II, 235–242. 64 Cf. W. Skehan, E. E. Sanderson, DJD 9, 65. 65 Cf. E. E. Sanderson, An Exodus Scroll, 41, 48–49, 53–54. J. Cook insists in this regard that the labels ‘better’ or ‘superior’ should not be used in the qualitative sense.