Summary. Chap 4 until p 80

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@@ -21,5 +21,7 @@ In earlier times (19\textsuperscript{th} century) revelation was considered to b
 
 The Bible doesn't tell us much about revelation (words concerning God's saving power seem to enjoy priority over revelatory expressions almost everywhere), except for John's Gospel, which takes on a clearly revelatory vocabulary of `signs' and various `I am's. In later writings, it can often be hard to find a distinguishment between salvation and revelation. We may then see the Israelite history of salvation and revelation as God's \emph{self-communication}. Since salvation and revelation imply human experience, we can speak of \emph{experiencing the divine self-communication}.
 
+Revelation in the Bible and Israelite history is experienced in a variety of ways: suffering, dreams, human troubles, to name a few. An extraordinary means, found in both OT and NT, is the casting of lots -- interesting, because revelation is `summoned'. And although revelation is linked to salvation, and against common ideas, also negative experiences can yield revelation, as we see for example in 2~Sam.~11-12, but also in Jesus' death on the cross.
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 \end{chapter}