Hapax Legomena and the Idiolect of John

2014 ◽  
Vol 56 (2) ◽  
pp. 134-153
Author(s):  
Hellen Mardaga

AbstractThe present contribution treats hapax legomena in the Fourth Gospel. The author presents three important findings. First, John has few hapaxes in his gospel (84) and only five hapaxes are unique (i.e. these words are mainly used after the composition of the Fourth Gospel). Second, the presence of hapaxes could be an indicator of orality and memory. Third, in several instances John uses hapaxes in conjunction with repetitions in two ways: 1) In John 2:14-16; 12:14; 18:3; 19:39-40 a hapax is followed by a (more) common word that belongs to the same semantic domain as the hapax. The common word repeats and clarifies the meaning of the hapax to the audience; 2) In John 4:7, 11, 15, 20-24; 9:1-2, 6, 8; 11:11-13; 13:5 a hapax is created by means of a stem-related word. The alteration between repetition and hapaxes helps the audience to focus on the narrative and follow the line of thought.

2018 ◽  
Vol 35 (1-2) ◽  
pp. 189-223
Author(s):  
Petra Kieffer-Pülz

The present contribution suggests the common authorship of three P?li commentaries of the twelfth/thirteenth centuries CE, namely the Vinayavinicchaya??k? called Vinayas?ratthasand?pan? (less probably Vinayatthas?rasand?pan?), the Uttaravinicchaya??k? called L?natthappak?san?, and the Saccasa?khepa??k? called S?ratthas?lin?. The information collected from these three commentaries themselves and from P?li literary histories concerning these three texts leads to the second quarter of the thirteenth century CE as the period of their origination. The data from parallel texts explicitly stated to having been written by V?cissara Thera in the texts themselves render it possible to establish with a high degree of probability V?cissara Thera as their author.


TRANSPORTES ◽  
1995 ◽  
Vol 3 (2) ◽  
Author(s):  
Joaquim Jose Guilherme de Aragão

<p>Na presente contribuição, analisa-se a experiência britânica de desregulamentação do transporte publico de passageiro. Inicialmente, retomam-se as discussões que colocaram em questão o padrão comum de envolvimento do Estado nesses serviços, que é de regulamentá-lo fortemente, subsidiá-lo e até de operá-lo. Descrevem-se as medidas colocadas em prática pelo governo britânico para reintroduzir a pura lógica de mercado no setor, assim como as justificativas por ele declaradas. Em seguida, são resumidas as avaliações por parte de diversas fontes, da dita experiência, sendo esse resumo sistematizado nos submodos transporte urbano, transporte rodoviário interurbano e transporte rural. Após esse relato, retoma-se o confronto de discussões, desta vez das realizadas depois da implantação do processo. Por fim, a luz dessas análises e a título de conclusão, algumas indagações sobre a estrutura econômica e institucional do setor de transporte publico são colocadas pelo autor.</p><p><strong>Abstract:</strong></p><p>In the present contribution, the British public passenger transport deregulation experience is analyzed. Initially, the discussions which put into question the common role of State with respect to these services (strong regulation, subsidies and even direct operation by government) are resumed. The measures taken by the British Government in order to reintroduce market orientation into the sector and also their justifications are then described. In a further section, the evaluations made by several studies on deregulation experience are systemized with respect to urban, intercity rural transport. After this description, the opinions and positions put after the ion of the deregulation experiation are resumed. Finally and conclusively, the author puts some questions on the economic and institutional structure of the public transport sector.</p>


1982 ◽  
Vol 28 (1) ◽  
pp. 33-60 ◽  
Author(s):  
Urban C. Von Wahlde

The use of Ioudaioi in the Fourth Gospel (hereafter, FG) has attracted much scholarly attention. It is a consistent conclusion of such investigation that the term Ioudaioi in the gospel has a variety of meanings. It is also noted and generally agreed upon that one of the ways in which the term is used is unique to John among New Testament authors and indeed among ancient authors in general; it is this unique usage of Ioudaioi which has been the focus of the investigation. However if we look only at this peculiarly Johannine use of Ioudaioi we find that scholars have disagreed both about which texts within the gospel constitute this usage and also about the identity of the persons referred to by the term. Some authors have seen this usage as referring to the entire Jewish nation composed of both the common people and the narrower circle of religious authorities. Other scholars have considered the term to refer exclusively to religious authorities.


1990 ◽  
Vol 103 (3) ◽  
pp. 299 ◽  
Author(s):  
David H. Peterzell ◽  
Grant P. Sinclair ◽  
Alice F. Healy ◽  
Lyle E. Bourne

1957 ◽  
Vol 10 (1) ◽  
pp. 45-56
Author(s):  
Nahum Levison
Keyword(s):  

The term may have and convey a clear Greek concept from its derivation pros-elthein to come near. The Hebrew is not quite so simple, for though the term Gër is generally used, when it came to legislation it was found that there were different categories to be taken into consideration. There were the Ezraḥim, the natives, or free tribesmen, there were the Toshabhim, temporary residents, and there were the slaves, and all these were the concern of the community. The common word Gër, it should be noted, had a connotation for the Hebrew that meant very much more than a proselyte. It came very near the word ’ibhri, Hebrew, one from the other side, a foreigner. The Hebrew never forgot that he was himself a Gër, in Egypt, and afterwards in the various countries of his exile. Another Greek word, Diaspora, came to be used in this connexion, but in reality Gër was still the most suitable term.


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