Cognate Verbs Research Articles

From aspect to evidentiality: The subjectification path of the French semi-copula se faire and its Spanish cognate hacerse

In the literature on evidentiality and epistemic modality, semi-copular verbs have hardly been discussed. One of these unstudied semi-copulas is French se faire (‘become’) , a pronominal verb taking a subject complement. It can be considered a product of the conjoined action of lexicalization and grammaticalization of the reflexive construction. Although its basic meaning is aspectual, expressing a change of state (‘become’), it is nowadays developing a non-dynamic meaning, involving no change of state at all. This paper addresses two central questions: (i) what is the exact meaning effect of se faire compared to other evidential semi-copulas such as sembler and paraître? (ii) how does this usage relate to the other usages of this multilayered verb and how exactly is subjectification taking place? As to (i), it will be shown that, although se faire expresses indirect evidentiality based on inference, it does not express appearance, unlike verbs such as ‘seem’. Rather, it has a factive meaning that comes rather close to what has been called direct evidentiality. As to (ii), it will be argued that, in a first stage, se faire has been increasingly used in contexts that display subjective perspectivation of the change of state. Then, it has lost its dynamic meaning by means of the mechanism of virtual change. On the whole, this evolution attests a new subjectification path leading from aspect (change of state) to evidentiality, which, interestingly, is confirmed by the Spanish cognate verb hacerse (‘become’).

Expressing Love in English and Russian: Common and Language-Specific Features

This paper documents cross-cultural similarities and variations in meaning shifts and polysemy extensions of the English noun love, the cognate verb to love, and their Russian equivalents throughout the period between the eleventh century and the present day. In both languages the words love and to love also refer, beside the central contemporary connotations around 'strong affection', to other emotions and feelings, in addition to behavioural responses associated with love. Regardless of some differences, the English love and to love, and the Russian ljubov' and ljubit', generally signify similar emotions, feelings, and behavioural responses, because similar factors influenced their range. The study illustrates how polysemy and meaning shifts can be a source of the understanding of the way the idea 'love' is conceptualized and expressed in different languages.

The Woman who Anoints Jesus (Mk 14.3-9): A Prophetic Sign of the New Creation

The woman who anoints Jesus is unique within Mark’s Gospel, since her action is to be remembered wherever the Gospel is proclaimed. She is portrayed as a prophetic figure because her act of anointing points to Jesus’ kingship, which is revealed at the time of his death. Her critics condemn her gift as wasteful, arguing that the perfume should have been sold and the money given to the poor. The Greek term ap ōa leia, however, may be translated as ‘waste’ or ‘loss’. In the literary context of Mark’s Gospel the ‘waste’ of the perfume corresponds to the ‘loss’ of Jesus’ life, since it recalls the teaching of Jesus on discipleship in which the use of the cognate verb apollumi (lose) is used to show that only those willing to lose life will save life (8:35). The woman’s action of breaking the jar and pouring out the perfume foreshadows the Last Supper in which Jesus identifies the bread with his body, and refers to the cup of wine as his blood which is poured out for many. Her prophetic action aligns her with Jesus’ suffering and death, and her extravagance affirms the preciousness of life in the midst of death. The woman’s gift encapsulates the message of the Gospel because it foreshadows the new creation that comes about through Jesus’ death.

FROM GRACE TO SIN: NAMES AND ABSTRACTIONS IN PAUL'S LETTERS

nouns-love, for example, or faith-present an interesting problem in understanding language, in the New Testament as elsewhere. Typically, abstract nouns are closely related other ways of expressing the same (or a similar) meaning, usually with a verb or an adjective cognate the abstract noun: for example, love is related loving, or to faithful, or to or to trust. But is the meaning the same, or only similar? Does using an abstract noun say, or imply, something which is not said, or implied, by using the cognate verb? Is a noun a name for some kind of thing, while a verb is not? And if it is, what kind of thing is that? Described in this way, abstract nouns present a general problem, but not necessarily one with a general solution. What is true of might not be true of love, or of sin, and moreover, one person's conception or use of any of these terms might differ from another's. intend here focus on one writer-Paul-and on several such terms, including those just mentioned. First, some preliminary examples will illustrate the issues. Thus, we speak of faith-I have faith, or he has lost his faithbut often the noun can easily be replaced by a verb. Instead of I have faith that she will can say, I believe that she will return (or, if that is too weak, I believe...).1 If there is a difference between these sentences, it is subtle. We would not say, I have faith that she will return, but don't believe that she will, or I believe she will return, but have no faith that she will. ' In this case adjusting the noun and the verb so that their meanings correspond is complicated in English, where the two are not cognate; in Greek, in contrast, the noun is tiaot; and the verb stoae'co. But we should be able handle the adjustment, choosing as necessary among firmly believe, trust, am confident, or similar expressions. It is certainly not the case that verbs are generally either stronger or weaker than nouns; whatever the difference, it is something other than this. ? Koninklijke Brill NV, Leiden, 1999 Novum Testamentum XLI, 2 This content downloaded from 207.46.13.128 on Tue, 06 Sep 2016 06:01:59 UTC All use subject http://about.jstor.org/terms

Cognate Objects as Thematic Objects

This paper examines cognate object (CO) constructions such as those in (1).(1)a.Dorothea smiled a smile.b.Dorothea smiled a wicked smile.c.Dorothea has smiled all her smiles.The central question which is raised by such constructions regards the status of the CO with respect to both its syntax and its semantics. That this question is not a new one, nor one confined to theoretical linguistics is seen in Harper’s English Grammar where we read: “Some authorities . . . contend that cognate verbs — verbs which are followed by objects that repeat their meaning — are intransitive. However the verbs in such expressions asHe slept a peaceful sleepandHe lived a useful lifeare by the majority of grammarians regarded as transitive verbs” (Opdycke 1941:106).

The Rest That Remaineth: A Study of Five Poems by George Herbert

The Rest That Remaineth: A Study of Five Poems by George Herbert by Andrée Luxton In his 1976 explicetion of "The Pulley," Stuert Hunter suggests Psalms 95 and Hebrews 3 and 4 as possible sources for George Herbert's use of the term "rest" in thet poem. In his useful commentery, Hunter notes Poul's reference to "the Sebboth repose of the feithful."1 He continues, "Biblical scholars are generally agreed that the Old Testament understanding of the meaning of the Sabbath encompassed not only the idea of physical repose but also the promise of a future final Sabbath rest for the faithful in the bosom of God." Hunter concludes that at "the bosom of God" Herbert's pulley finally reaches its "point of stasis, or finel rest" where "men's restlessness is satisfied." Hunter's recognition of the relationship between Hebrews 3 and 4 and "The Pulley" is both volid and important. So is his reolizotion of the essentiel connection between "Sebboth rest" and eternal rest in the Epistle to the Hebrews. However, the implications of the Hebrews passage and its relotion to Herbert's The Temple extend much further. The following detailed analysis of Hebrews 3 and 4, paralleled with a close reeding of both "The Pulley" ond an additional four Herbert poems — "Aaron," "Peace," "Sunday," and "Even-song" — will show something of Herbert's broader consideration of the ideals of rest explored by the author of Hebrews.2 Hebrews 3:14 end 4:14 frame the Hebrews passage on rest. Hebrews 3: 14 reeds, "For we ore mode portokers of Christ, if we hold the beginning of our confidence stedfest unto the end," and Hebrews 4:1 4, "Seeing then that we have a greet high priest, thot is pessed into the heavens, Jesus the Son of God, let us hold fast our profession." Here lies the assurance of belief. In Hebrews 3:14 the perfect tense of "gegonamev" ("we have become") suggests both a present and a continuous relationship between the human and the divine. Then in 50Andrea Luxton Hebrews 4:14, the dependent douse that transletes from Greek as "Seeing then ... let us hold fast" relies on the certointy of "we hove e greet high priest." The relationship remains conditional, dependent on humanity's belief; however, the humonity end divinity of Christ thet fits him for the role of high priest ensures humenkind's ecceptonce end its "right" to shore with Christ in the kingdom.3 Between these two verses of assurance, the author of Hebrews uses typology as he looks to the past, present, and future in order to define the "rest" of the kingdom. He first notes the unbelief of the Israelites that prevented their entering into God's rest and the relevence of the promise of rest in the deys of David. Both these situations carry overtones of physical rest and rest from strife, as well as the accompanying spirituel rest. Then the outhor introduces ß second rest, the rest of God connected to creetion and the Sabbeth (verse 4). However, all these preceding rests are types to an ontitype of e much more fulfilling rest (verse 9). This better end final rest Donald Hagner defines as "the rest that is meant to be the portion of Christians (this mey indeed be subdivided into the rest available at present and the future rest of eschatology proper)."4 Some disagreement exists among commentators on Hebrews as to whether this last rest is only in the present, or both present and future. However, most agree with Hagner and see implicit in the final promise a "present rest" to enjoy "in anticipation of the final eschatological rest."5 This, of course, would be the antitype to which all types point. The author of Hebrews helps distinguish between the rests of the present and future by introducing a different Greek word in Hebrews4:9. In his discussion of "The Pulley," Hunter cleims that "Paul" uses the Greek term "katapausis" to suggest "the Sabbeth repose of the feithful"; "ketepausis" does recur eight times throughout Hebrews 3 and 4 and the cognate verb three times.6 However, in Hebrews 4:9 "ketopousis" is replaced by "sabbatismos." It is...