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source document, Kannaday posits that scribes performed a systematic reworking of the transmissional lines. However, Kannaday claims there was no such systematic work. Even if there is some credence to the claim concerning apologetically motivated scribal alterations, it was in no way systematic

In: History of the Pauline Corpus in Texts, Transmissions and Trajectories

(to AD  300) has long been recognized as ‘wild,’ ‘uncontrolled,’ ‘unedited.’ ” 23 The wild development supposedly ended with a textual standardization motivated by ecclesiastical powers. As Parker explains, “the growth of influence of a number of key sees, particularly Antioch, Alexandria

In: History of the Pauline Corpus in Texts, Transmissions and Trajectories

the original words of the New Testament.” 83 The two scholars contended the many new finds and transcriptions by Tischendorf had thoroughly supplanted the late date of the mss. used to create the TR . The new material motivated and warranted creating a new text independent of the TR . 84

In: History of the Pauline Corpus in Texts, Transmissions and Trajectories

.w-msi҆-sw Mri҆.y-I҆mn.w ḳn m ꜥnḫ Etymology ( I ): The toponym is a genitive construction between a royal personal name, with an epithet ḳn m ꜥnḫ ‘brave in life’, and the hydrographic term ẖnm.t ‘well’. Location ( I ): Given the inscription at Umm

In: Toponymy on the Periphery

; on demotion see further Solstad & Lyngfelt 2006). This is why the passive is often regarded as a pragmatically motivated voice operation (e.g. Givón 2001), as it imposes an alternative construal on the same verbal event, by profiling it from the perspective of the Patient (on construal and profile

In: The Hittite Middle Voice
Author: Sonja Noll

commotion, in a few cases of noise, and occasionally of life itself. This last sense overlaps with ‮דמה‬‎ II , which refers to destruction and death. As stated, the derived forms often do not semantically match the root they appear to derive from, nor is it always clear what they mean. Some refer to rest

In: The Semantics of Silence in Biblical Hebrew