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Other Figures of Speech (¸»ÀÇ ´Ù¸¥ ºñ»çµé)
Àå¹Ù¿ï  2010-08-07 02:15:30, Á¶È¸ : 3,170



◉ Other Figures of Speech (Sterrett, p. 98)
(¸»ÀÇ ´Ù¸¥ ºñ»çµé)

5. Apostrophe (µ·È£¹ý, ÔËû¼Ûö) (Sterrett, p. 98)

(1) In this figure of speech a writer addresses directly things or persons absent or imaginary. And for the purpose of the moment he treats things as if they were persons. (ÀÌ ¸»ÀÇ ºñ»ç¿¡¼­ ÀúÀÚ´Â »ç¹°µéÀ̳ª ºÎÀçÁßÀ̳ª »ó»óÀûÀÎ »ç¶÷µé¿¡°Ô Á÷Á¢ÀûÀ¸·Î ¸»ÇÒ ¶§ »ç¿ëÇÏ´Â ºñ»çÀÌ´Ù. ±×¸®°í ±× ¼ø°£À» À§ÇÏ¿© ¸¶Ä¡ ±×°ÍµéÀÌ ¸¶Ä¡ »ç¶÷µéÀÎ ¾ç ¸»ÇÏ´Â °ÍÀÌ´Ù).
\"Why look you with envy, O many peaked mountain?\" (Ps. 68:16, NRSV). (¿À ³ÊÈñ ³ôÀº »êµé¾Æ ¾îÂîÇÏ¿© Çϳª´ÔÀÌ °ÅÇϽ÷Á ÇÏ´Â »êÀ» ½Ã±âÇÏ¿© º¸´À´¢)

(2) Notice how the psalmist talks to the mountain as though it can hear and think. \"Sing, O barren one\" (Is. 54:1) is another example; the context shows that the Lord is speaking to a nation, not to a woman.
\"Sing, O barren one who did not bear; burst into song and shout\"(»ç 54:1) (À×ÅÂÄ¡ ¸øÇÏ¸ç »ý»êÄ¡ ¸øÇÑ ³Ê´Â ³ë·¡ÇÒÁö¾î´Ù)

(3) Apostrophe is a dramatic figure that adds life and strength to writing. It is normally quite obvious; and since the context usually shows it is not literal, it offers no real problem of interpretation.

(4) Other references are 2 Samuel 18:33; 1 Kings 13:2; Isaiah 14:12; Jeremiah 22:29; 47:6; Ezekiel 37:4. The Old Testament prophets used this figure a great deal.

6. Personification (ÀÇÀιý, ëôìÑÛö) (Sterrett, p. 98)

(1) In this figure of speech a writer speaks about (but not to) a non-personal or non-living thing as though it were a person; that is, he attributes personal characteristics to things which do not have them. (ÀÌ ºñ»ç´Â ÀúÀÚ°¡ ºñÀΰÝü³ª ¹«»ý¹°À» ¸¶Ä¡ ÇϳªÀÇ ÀΰÝüÀÎ °Íó·³ ¸»ÇÏ´Â °ÍÀ¸·Î, ÀúÀÚ°¡ »ç¹°µé¿¡´Â ¾ø´Â ÀΰÝÀû Ư¼ºµéÀ» ºÎ¿©Çؼ­ Ç¥ÇöÇÏ´Â °ÍÀ» ¸»ÇÑ´Ù)

(2) Psalm 98:8, \"Let the floods clap their hands.\"
(¿©È£¿Í ¾Õ¿¡¼­ Å« ¹°ÀÌ ¹Ú¼öÇϸç).
The writer knows that floods do not have hands. He knows, and we know, that he is giving a lovely figure, a dramatic way of saying that nature too is blessed by the presence of God. (½ÃÆí ±âÀÚ´Â ¹°ÀÌ ¼ÕÀÌ ¾ø´Ù´Â °ÍÀ» ¾È´Ù. ½ÃÆí ±âÀÚ³ª ¿ì¸®µµ ÀÚ¿¬µµ ¿ª½Ã Çϳª´ÔÀÇ ÀÓÀ縦 ÅëÇÏ¿© ÃູÀ» ¹Þ´Â´Ù´Â »ç½ÇÀ» ¸»ÇØÁÖ´Â ¾Ö±³¿¡ ³ÑÄ£ ±ØÀûÀÎ ºñ»çÀÇ Ç¥ÇöÀÓÀ» ¾È´Ù)

(3) Personification is often combined with apostrophe.
(ÀÇÀÎÈ­´Â Á¾Á¾ µ·È£¹ý°ú ¿¬°üÇؼ­ »ç¿ëµÉ ¶§µµ ÀÖ´Ù)

1) We read in Deuteronomy 32:1, \"Give ear, O heavens\" (ÇÏ´ÃÀÌ¿© ±Í¸¦ ±â¿ïÀ̶ó) and in Isaiah 44:23, \"Sing, O heavens.\" (ÇÏ´ÃÀÌ¿© ³ë·¡Ç϶ó). Since the literal meaning is impossible, and often ridiculous, we can usually recognize the figure without difficulty.

2) But how do we interpret it? Consider Psalm 19:2: \"Day to day pours forth speech.\" (³¯Àº ³¯¿¡°Ô ¸»ÇÏ°í). Days do not talk, but in verse 1 the verbs are telling (¸»ÇÏ°í) and proclaims (¼±Æ÷ÇÑ´Ù) are parallel, and the whole passage is saying that nature reveals God and his work. So the context makes the meaning clear.

(4) Other references are Joshua 24:27; Psalm 77:16; 114:3; Proverbs 1:20; 6:22; Jeremiah 14:7; 46:10; Matthew 6:34; James 1:15.

7. Hyperbole (°úÀå¹ý, ΣíåÛö) (Sterrett, p. 99)

(1) Hyperbole is deliberate exaggeration for emphasis. Both writer and reader must recognize it as deliberate. Otherwise the reader might suspect the author of deceit or of handling truth carelessly. (°úÀå¹ýÀº °­Á¶¸¦ À§ÇÏ¿© °íÀÇÀûÀ¸·Î °úÀåÇÏ´Â °ÍÀÌ´Ù. ÀúÀÚ³ª µ¶ÀÚ´Â ÀÌ °úÀå¹ýÀ» ½ÅÁßÇÏ°Ô »ý°¢ÇØ¾ß ÇÑ´Ù. ±×·¸Áö ¾ÊÀ» °æ¿ì¿¡ µ¶ÀÚ´Â ÀúÀÚ°¡ Áø½ÇÄ¡ ¸øÇϴٰųª Áø¸®¸¦ ¼ÒȦÈ÷ ´Ù·é´Ù°í ¿ÀÇظ¦ ÇÒ ¼öµµ ÀÖ´Ù)

1) When the psalmist said, \"My eyes shed streams of tears\" (Ps. 119:136) (½Ã 119:136) (³» ´«¹°ÀÌ ½Ã³Á¹°°°ÀÌ È帣³ªÀÌ´Ù), he was not speaking literally.
Rivers were not flowing from his eyes. He was deeply grieved because men were not keeping God's law; and this figure expressed his intense hurt.

2) Again, can we suppose that God meant it to be taken literally when he said that \"the sound of a driven leaf shall put them to flight\" (±×µéÀº ¹Ù¶÷¿¡ ºÒ¸° ÀÙ»ç±Í ¼Ò¸®¿¡µµ ³î¶ó) the exiles from Israel (them = À̽º¶ó¿¤·ÎºÎÅÍ µµ¸ÁÇÏ´Â ÀÚµé) (Lev. 26:36)?

Rather, this shows the pitiful condition they will experience in exile: They will live in fear and danger.
The context normally shows the meaning of hyperbole if it is not plain in the sentence itself.
(2) Read also Deuteronomy 1:28; 1 Kings 1:40; 2 Samuel 1:23; Psalm 119:20; Jeremiah 19:4; 23:9; John 21:25.

8. Interrogation (Àǹ®Çü, ë÷Ùýû¡) (Sterrett, p. 99)

(1) This figure of speech is a special kind of question¡ªa query which can have only one answer. (ÀÌ ºñ»ç´Â ´ë´äÀ» ´ÜÁö Çϳª¸¸ °¡Áú ¼ö Àִ Ư¼öÇÑ Á¾·ùÀÇ Áú¹® Çü½ÄÀÌ´Ù).

1) Because that answer is obvious, the writer need not give it. In Jeremiah 32:27, God asks, \"I am the Lord, the God of all flesh; is anything too hard for me?\"
(³ª´Â ¿©È£¿Í¿ä ¸ðµç À°Ã¼ÀÇ Çϳª´ÔÀÌ¶ó ³»°Ô ´ÉÄ¡ ¸øÇÑ ÀÏÀÌ ÀÖ°Ú´À³Ä)

2) This is not a question for debate. The reader cannot say, \"Maybe yes and maybe no.\" (±×·² ¼öµµ ÀÖ°í ¾È ±×·² ¼öµµ ÀÖ´Ù). The only answer is No. (±× À¯ÀÏÇÑ ´ë´äÀº ¾Æ´Ï¿À »ÓÀÌ´Ù).

The question really says the same thing Jeremiah himself says in verse 17 of the same chapter, \"Nothing is too hard for thee.\" (ÁÖ¿¡°Ô´Â ´ÉÄ¡ ¸øÇÑ ÀÏÀÌ ¾øÀ¸½Ã´ÏÀÌ´Ù).

3) God, too, could have made a statement in verse 27, but by asking a question the point comes more strongly to the reader.

4) He himself has to make the point by answering in his own mind; he does not simply hear God make it.

This figure is used a great deal in reasoning discourse and is often simply called a rhetorical question. (ÀÌ ºñ»ç´Â Ã߸®È­¹ý¿¡¼­ ¸¹ÀÌ »ç¿ëµÇ¸ç, Á¾Á¾ ¼ö»çÇÐÀû Áú¹®À̶ó°í ºÎ¸¥´Ù)

(2) Interrogation can be used for different purposes. Sometimes it calls attention to something, sometimes it introduces a topic. (Àǹ®ÇüÀº ´Ù¸¥ ¸ñÀûÀ¸·Îµµ »ç¿ëµÉ ¼ö ÀÖ´Ù).

1) Psalm 8:4, \"What is man that thou art mindful of him?\" (»ç¶÷ÀÌ ¹«¾ùÀÌ°ü´ë ÁÖ²²¼­ Àú¸¦ »ý°¢ÇϽøç).

2) Jeremiah 23:29, \"Is not my word like fire?\" (³» ¸»ÀÌ ºÒ°°Áö ¾Æ´ÏÇϳÄ?).

(3) Interrogation usually creates no problem of interpretation. The meaning can be seen by turning the question around into a statement. For example, my word is like a fire.

(4) Verses for study are Job 21:22; Jeremiah 2:11; 13:23; 30:6; Amos 3:3-4; Obadiah 1:5; Matthew 7:16; 1 Corinthians 10:22.

9. Irony (¹Ý¾î¹ý, ÚãåÞÛö) (Sterrett, p. 100)

(1) This figure is different from the others, for it says the opposite of what it means. (ÀÌ ºñ»ç´Â ´Ù¸¥ ¾î¹ýµé°ú ´Ù¸£´Ù. ±× ÀÌÀ¯´Â ±×°ÍÀÌ ÀǹÌÇÏ´Â °Í°ú´Â ¹Ý´ëÀÇ ¶æÀ» ¸»ÇÏ°í Àֱ⠶§¹®ÀÌ´Ù).

(2) It is used for emphasis. Like hyperbole, it must be clear to the hearers so there is no question of deceit. (±×°ÍÀº °­Á¶¸¦ À§Çؼ­ »ç¿ëµÈ´Ù. °úÀå¹ý¿¡¼­¿Í °°ÀÌ µè´Â »ç¶÷µé·Î ÇÏ¿©±Ý ¼ÓÀδٴ ÀǽÉÀ» °®Áö ¾Êµµ·Ï ºÐ¸íÈ÷ Ç¥ÇöÇØ¾ß ÇÑ´Ù)

(3) If irony is spoken, the speaker's tone of voice reveals it.
(¹Ý¾î¹ýÀÌ »ç¿ëµÉ ¶§, È­ÀÚÀÇ ¾ï¾çÀÌ ±×°ÍÀ» ³ªÅ¸³½´Ù)

(4) Since we have written rather than spoken words in the Bible we may have some difficulty recognizing irony. (¼º°æ¿¡´Â ¸»·Îº¸´Ù ¹®ÀÚ·Î ±â·ÏµÇ¾ú±â ¶§¹®¿¡ ¹Ý¾î¹ýÀ» ÀνÄÇÏ´Â µ¥ ¾à°£ÀÇ ¾î·Á¿òÀÌ ÀÖÀ» ¼ö ÀÖ´Ù)

1) In 2 Samuel 6:20 King David's wife says, \"How the king of Israel honored himself today.\" (À̽º¶ó¿¤ ¿ÕÀÌ ¿À´Ã³¯ ¾î¶»°Ô ¿µÈ­·Î¿ì½ÅÁö).

The rest of the verse shows quite clearly that she really meant he had dishonored himself. (³ª¸ÓÁö ±¸ÀýÀÇ ºÎºÐÀ» º¸¸é ±×³à´Ù ´ÙÀ­ ÀÚ½ÅÀ» ¼öÄ¡½º·´°Ô Çß´Ù´Â °ÍÀÌ ¾ÆÁÖ ºÐ¸íÇÏ°Ô ³ªÅ¸³­´Ù)

2) In 1 Kings 22:15 the Lord's prophet foretells success for the proposed expedition, just as the false prophets had done. (¿Õ»ó 22:15¿¡¼­ ÁÖÀÇ ¼±ÁöÀÚ´Â °ÅÁþ ¼±ÁöÀÚ°¡ Çß´ø °Íó·³ Á¦¾ÈÇÑ ¿øÁ¤¿¡¼­ ½Â¸®ÇÒ °ÍÀ̶ó°í ¿¹¾ðÇÏ¿´´Ù)
He obviously speaks in irony, however, for the context shows that he knows the armies will be unsuccessful. If verse 15 is not irony, then the prophet is lying.

(±×´Â ºÐ¸íÈ÷ ¹Ý¾î¹ýÀ¸·Î ¸»ÇßÀ¸³ª, ±× ¹®¸Æ¿¡ À־ ±×´Â Àû±ºµéÀÌ ½Â¸®ÇÒ °ÍÀ̶ó´Â »ç½ÇÀ» ¾Ë°í ÀÖ¾ú´Ù´Â °ÍÀ» º¸¿©ÁØ´Ù. ¸¸ÀÏ 15ÀýÀÌ ¹Ý¾î¹ýÀÌ ¾Æ´Ï¶ó¸é ±× ¼±ÁöÀÚ´Â °ÅÁþ¸»À» ÇÏ°í ÀÖ´Â °ÍÀÌ´Ù)

3) It is difficult to tell whether some passages are ironic, but most are plain. When you are uncertain, think carefully about both possibilities.

(¾î´À ±¸ÀýµéÀÌ ¹Ý¾îÀûÀÎÁö ¸»Çϱ⠾î·Á¿ì³ª, ´ëºÎºÐÀÌ ºÐ¸íÇÏ´Ù. ºÒºÐ¸íÇÒ ¶§¿¡´Â µÎ °¡Áö °¡´É¼º¿¡ ´ëÇÏ¿© ÁÖÀÇ ±í°Ô »ý°¢Ç϶ó)

4) Consider it as a straightforward statement and see whether that meaning makes good sense in the context. Then think of it as irony. Usually the choice will be clear.

(¸ÕÀú Á÷¼³¹ýÀ¸·Î¼­ÀÇ Áø¼úÀ» »ý°¢Çغ¸°í, ´ÙÀ½À¸·Î ±× ¶æÀÌ ¹®¸Æ¿¡¼­ ÁøÁ¤ÇÑ Àǹ̸¦ ÁÖ°í ÀÖ´ÂÁö¸¦ º¸¶ó. ±×¸®°í ³ª¼­ ¹Ý¾î¹ýÀ» »ý°¢Ç϶ó. ÀϹÝÀûÀ¸·Î ¼±ÅÃÀÌ ºÐ¸íÇØÁú °ÍÀÌ´Ù)

(5) Other references are Numbers 24:11; 1 Kings 18:27; Job 12:2; 38:21; Zechariah 11:13 (lordly!); I Corinthians 4:8; 2 Cor. 11:19.

(6) Three other figures of speech occur infrequently and so are not as important as the others.

(¼¼ °¡Áö ´Ù¸¥ ºñÀ¯Àû Ç¥Çö¹ýÀÌ °¡²û ³ªÅ¸³ªÁö¸¸, ´Ù¸¥ °Íµé°ú °°ÀÌ ±×¸® Áß¿äÇÏÁö´Â ¾Ê´Ù.


1) Euphemism (¿Ï°î¹ý, èÆÍØÛö)

It is substituting a more agreeable expression for something unpleasant or taboo.

(¿Ï°î¹ýÀº ºÒÄèÇϰųª ²¨·ÁÇÏ´Â °Í¿¡ ´ëÇÏ¿© º¸´Ù µè±â ÁÁÀº Ç¥ÇöÀ¸·Î ´ë½ÅÇÏ´Â °ÍÀÌ´Ù)

(1) Acts 7:60 uses the phrase he fell asleep (±×°¡ ÀÜ´Ù) instead of he died (±×°¡ Á×¾ú´Ù).

(2) Judges 19:22 uses that we may know him (¿ì¸®°¡ ±×¸¦ »ó°üÇϸ®¶ó) for homosexuality.
2) Litotes (¿Ï¼­¹ý. èÐ叙Ûö)

Litotes is stating something by denying its opposite, as we might say not far off when we mean near. (¿Ï¼­¹ýÀº ±×°ÍÀÇ ¹Ý´ë¸¦ ºÎÁ¤ÇÔÀ¸·Î ¾î¶² °ÍÀ» ¸»ÇÏ´Â °ÍÀ¸·Î, ¸¶Ä¡ ¡°°¡±õ´Ù¡±°í ÇÒ ¶§, ¡°¸ÖÁö ¾Ê´Ù¡±¶ó°í ¸»ÇÏ´Â °Í°ú °°´Ù)

(1) In Psalm 51:17 thou wilt not despise (ÁÖ²²¼­ ¸ê½ÃÄ¡ ¾Æ´Ï ÇϽø®ÀÌ´Ù) means thou wilt accept (¹ÞÀ» °ÍÀÌ´Ù)..

(5) In 1 Samuel 26:8 I will not strike him twice (³»°¡ ±×¸¦ µÎ ¹ø Â °ÍÀÌ ¾øÀ¸¸®ÀÌ´Ù) means I will kill him with the first blow. (³»°¡ ±×¸¦ ÇÑ Ä®¿¡ Á×À̸®ÀÌ´Ù).

3) Pleonasm (¿ë¾î¹ý, é·åÞÛö)

(1) It is the use of superfluous words, as in 2 Samuel 7:22, \"we have heard with our ears,\" (¿ì¸® ±Í·Î µéÀº ´ë·Î´Â) or

(2) Deuteronomy 3:27, \"Behold it with your eyes.\" (³× ´«À¸·Î ±× ¶¥À» º¸¶ó). In some translations the unnecessary words are dropped.

(7) Figure of Speech add beauty, vividness and emphasis to language. (ºñ»ç´Â ¾ð¾î¸¦ ¾Æ¸§´ä°í, »ý»ýÇÏ°í, ÈûÀÖ°Ô ÇØÁØ´Ù)

(8) If we can recognize and interpret them in the Bible, God's Word will come to us with greater strength and clarity.

(9) In fact, recognizing them may help us to understand verses that otherwise may appear to be contradictory.

(10) God's Word is rich with meaning. Thank him for these figures that add to our comprehension of that meaning.

b. The Metonymies are also numerous in the Bible.
(ȯÀ¯¹ýµµ ¼º°æ¿¡ ¼ö¾øÀÌ ¸¹´Ù) (Berkhof, p. 83)

(1) This figure, as well as the synecdoche, is founded on a relation rather than on a resemblance. (´ëÀ¯¹ýÀº ¹°·Ð ÀÌ ºñÀ¯µµ À¯»ç¼ºº¸´Ù´Â °ü°è¼º¿¡ ±âÃÊÇÏ°í ÀÖ´Ù)
(2) In the case of the metonymy, this relation is a mental rather than a physical one. (ȯÀ¯¹ýÀÇ °æ¿ì¿¡ ÀÌ °ü°è´Â ¹°¸®ÀûÀÎ °Íº¸´Ù´Â Á¤½ÅÀûÀÎ °ÍÀÌ´Ù.

(3) It indicates such relations as cause and effect, progenitor and posterity, subject and attribute, sign and thing signified. (±×°ÍÀº ¿øÀΰú °á°ú, ¼±Á¶¿Í ÈļÕ, ÁÖÁ¦¿Í ¼Ó¼º, ±âÈ£¿Í ÀǹÌÇÏ´Â °ÍÀ¸·Î¼­ÀÇ °ü°è¸¦ °¡¸®Å²´Ù)

1) Paul says in I Thess. 5 :19, \"Quench not the Spirit,\" when he refers to the special manifestations of the Spirit.

2) And when, in the parable of Dives and Lazarus, Abraham says, \"They have Moses and the Prophets.\" (ºÎÀÚ¿Í ³ª»ç·ÎÀÇ ºñÀ¯¿¡ À־ ¾Æºê¶óÇÔÀº ¡°¸ð¼¼¿Í ¼±ÁöÀÚµéÀÌ ÀÖ´À´Ï¶ó¡±¶ó°í ÇÑ Luke 16:29¿¡¼­, he naturally means their writings.(±×´Â º»·¡ ±×µéÀÇ Àú¼­µéÀ» ÀǹÌÇÑ °ÍÀÌ´Ù)

4) In Isa. 22:22, \"the key of the house of David,\" conveys the idea of control over the royal house.

5) Circumcision is called a covenant in Acts 7:8, because it was a sign of the covenant.

c. The Synecdoche resembles the metonymy somewhat, but the relation on which it is founded is physical rather than mental. (Berkohof p. 84)
(´ëÀ¯¹ýÀº ȯÀ¯¹ýÀ» Á» ´à¾ÒÀ¸³ª, ±×°ÍÀÌ ±âÃÊÇÏ°í ÀÖ´Â °ü°è´Â ¿ÀÈ÷·Á Á¤½ÅÀûÀÎ °ÍÀ̶ó±âº¸´Ù´Â ¹°¸®ÀûÀÎ °ÍÀÌ´Ù)

In this figure there is a certain identity of what is expressed and what is meant. (ÀÌ ºñÀ¯¿¡´Â Ç¥ÇöµÈ °Í°ú ÀǹÌÇÏ´Â °Í¿¡ ´ëÇÑ ¾î¶² ÀÏÄ¡¼ºÀÌ ÀÖ´Ù)

1) A part is put for a whole, or a whole for a part; a genus for a species, or a species for a genus; an individual for a class, or a class for an individual; a plural for a singular, or a singular for a plural.
(ºÎºÐÀÌ Àüü¸¦ ¸»Çϰųª, Àüü°¡ ºÎºÐÀ», ¼ÓÀÌ Á¾À», Á¾ÀÌ ¼ÓÀ», °³ÀÎÀÌ ´Üü¸¦, ´Üü°¡ °³ÀÎÀ», º¹¼ö°¡ ´Ü¼ö¸¦, ´Ü¼ö°¡ º¹¼ö¸¦ ¸»ÇÏ´Â °Í °°Àº ¾î¹ýÀÌ´Ù)

2) Jephthah is said to have been buried \"in the cities of Gilead\" (Judg. 12: 7), when, of course, only one city was meant.
3) When the prophet says in Dan. 12:2: \"And many of those that sleep in the dust of the earth shall awake,\" he certainly did not intend to teach a partial resurrection.

4) And when Luke informs us in Acts 27:37 that there were in all in the ship \"two hundred, threescore and sixteen souls,\" he does not mean to intimate that there were only disembodied spirits aboard.




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