This paper presents examples in which hlk ‘walk, go’ and ʔth ‘come’ appear in multi-verb constructions conforming to the definition of asymmetrical serial verb constructions (SVCs). In these constructions, hlk and ʔth do not appear to be used with their concrete lexical senses as verbs constituting the predicate of a separate clause. Rather, they are found in the V1 position and appear to be used as minor verbs contributing an aspectual nuance of immediacy to the major verb in the V2 position. Broader usage of these verbal forms in Old Aramaic and cognate languages is consistent with a source of such SVCs from the fusion of bi-clausal constructions.

Biblical Hebrew (BH) poetry poses unique challenges to translators and exegetes because of its often complex textual development, its defamiliarized mode of communication, and its understudied relationship to its co-text. While a comprehensive analysis is welcomed for any discourse type, the unique challenges of BH poetry call for a holistic approach that marshals insights from the extra-linguistic setting, co-text, and multifaceted discourse features. The method of discourse analysis proposed by Wendland (1994) seems to provide a helpful framework for such investigation. Applying this approach to Psalm 70—a short, but incredibly multifaceted text—reveals the value of this sort of comprehensive, interdisciplinary analysis. Additionally, following the application of Lambrecht’s (1994) theory of information structure (IS) to BH by Van der Merwe et al. (forthcoming), I propose that the Psalms may use parallel word order variation patterns beyond their IS purposes to create coherence relations at the discourse level.

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This paper discusses a krater recently discovered in a cultic building at Tel Burna in the Shephelah. Of special interest is the krater’s relatively well-preserved decoration containing multiple nature scenes related to the so-called tree of life or sacred tree motif. The krater’s physical description and archaeological context and the decoration’s relationship to relevant comparanda are explored in order to elucidate the significance of its iconography. In light of this discussion, we conclude that the decoration includes an abstract representation of a Canaanite goddess as a “pubis of life” variation of the “tree of life” motif on the krater as a votive vessel in the Late Bronze Age cult.

Cognitive and generative approaches to linguistics have taken a different perspective on grammatical polysemy and grammaticalization. While the former see polysemy as a core characteristic of language and a necessary result of grammaticalization within idiolects, the latter see it as a less interesting phenomenon peripheral to linguistics proper. Grammaticalization is seen as a phenomenon of language acquisition which does not disturb the homogeneity of idiolects. These differing perspectives have generated much debate between the two approaches and are even in large part responsible for the different programmatic focuses of each. While the disagreement over grammatical polysemy between these two approaches to language is rooted in entrenched commitments on each side that are perhaps irreconcilable, at least some common ground does seem to be possible. Specifically, when it comes to intergenerational corpora, it seems that both cognitive and generative approaches to linguistics can agree that the universal phenomenon of grammaticalization would result in polysemy at least at the language community level. This can serve as a common ground on which both generative and cognitive linguists can join efforts in describing and explaining usage profiles of grammatically polysemous forms at the corpus level according to prototypicality, even if disagreement persists on the nature of the idiolect.