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| The ascribing of human characteristics to God |
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| Ascribing human emotion and passion to God |
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| rhetorical device in which a statement is addressed to an imaginary object or person as if he were alive and present |
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| The use of a less offensive expression to indicate a more offensive one |
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| Deliberate exaggeration for emphasis (hyper = over, ballein = to throw) |
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| type of sarcasm that ridicules some sin or folly by using language opposite in meaning to what is actually meant (eiron = a dissembler of speech) |
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| use of a weaker statement to magnify another, emphasizing a fact by denying its contrary. It is the opposite of hyperbole (litos = plain, simple) |
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| an implied comparison between two things that are basically unlike. A comparison with the use of "like" or "as" |
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| Substitution of one noun for another, as the effect for the cause, the cause for the effect, the abstract for the concrete |
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| apparent inconsistency between a noun and its modifier |
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| an extended simile, a story about everyday things that illustrates a single truth or principle. Jesus said "to you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables, in order that seeing they may not see, and hearing they may not understand |
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| assertion of two propositions as true seem to be contradictory but may, in fact, be not |
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| inanimate things are given animate characteristics and things without personality are endowed with personal attributes |
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| two are things are liked to each other, which however different in other respects they may be, yet have some strong point or points of resemblance. A formal comparison employing connective terms such as "like" or "as" |
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| a part is substituted for the whole or vice versa |
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