How are Advisories Pragmatically Manipulated in Biblical 'Matthew'?

Transcription

1 How are Advisories Pragmatically Manipulated in Biblical 'Matthew'? Asst. Prof. Abbas Lutfi Hussein (Ph.D.) Department of English, College of Arts, Al-Mustansiriyah University & Ali Ismael Muhammad Al-Mustansiriyah University College of Arts Department of English Keywords: Advisories, religious texts, realizations, advice, warn, urge 1

2 Abstract In advisories, what the speaker tries to convey is the idea that carrying out a certain act will be in the interest of the addressee and advantageous to him/her. Religious texts could be considered as rich resources of various kinds of advisory speech acts, as they are used as a means of influencing or persuading people. Various types of advisories are used and expressed indirectly and implicitly via the exploitation of declarative and imperative and even via exclamatory sentences. The present paper is concerned with the investigation of the pragmatic use of advisories (namely, advice, warn and urge) in Matthew's Gospel, in the New Testament. The study concludes that warning and advising speech acts are more common than that of urging. Moreover, advisories are more indirectly realized through declarative and imperative and very occasionally via exclamatory sentences. ان ستخهص حا ل ان تكهى ي خالل افعال ان صح ا ق و بت ص م تهك انكككزا انتك تح كم فعكم يعك انتك تك بد ر ا ف دائزا ا ت كاو ان اابكو تاا ا كه نك تعكد ان صك ن اند كه غ صكادر كه نال اع ان اتهك ألفعال ان صح انكالي ه انت تى استاداي ا غ س هه نهتأث ز ا ألق اع ان كا كتى استاداو انعد د ي ا اع افعال ان صح بص را يباشزا ا ضك ه يك خكالل األسكتكاد يك خكالل انج م انصز ح ج م األيز حتى ي خالل انج م انتعجب ي ا ت تى اندراسك انحان كه بأستقصكاأل األسكتاداو انتكدا ن ألفعكال ان صكح تحد كدا افعكال ان صكح افعكال انتحذ ز افعال انتحك ز ) ف سكز ياث انع د انجد د أست تجت اندراسه بكأ افعكال انككالو انتحكذ ز ان صح األغثز ش عا ي افعال انتحك ز اغثز ي تن فقد ب ت اندراسه بكا افعكال ان صكح األغثز ف ا ي خالل انج م انصز حه ج م األيز عهى ح اعت ادي ي ي خكالل ج كم انتعجو 2

3 1. Introduction Advisories, as a sub class of directive speech acts, demonstrate the speaker's belief that executing a certain act is a good idea that it is in the addressee's interest. The speaker also conveys the intention that his belief is taken as a reason to act by the addressee (Bach and Harnish 1979:48-49). Different sorts of advisories are utilized in the New Testament (especially St. Matthew Gospel) to enunciate various functions. Advisories are employed as tools to convince and influence people. Many linguists have proposed general realizations for advisories. But in religious texts, the realizations of advisories seem to be different from that suggested by linguists. Thus, the aim of this paper is to investigate the use of advisory speech acts in St. Matthew Gospel, focusing on their syntactic realizations. 2. Advisory Speech Acts Bach and Harnish (1979:48-49) classify advisories as a subclass of directives. In advisories, what the speaker conveys is the idea that carrying out a certain act is a good idea, as it is in the interest of the addressee. The speaker also conveys the intention that his belief is taken as a cause to act by the addressee. The perlocutionary intention could be conveyed, as the speaker is taken by the addressee to believe that the speaker is really has the attitudes that he stats, and the addressee will execute the action. However, some advisories demonstrate a special reason that the recommended act is a good idea. In warning, for instance, the speaker warns the addressee against the presence of danger for him/ her. Hence, this paper tends to pragmatically investigate the use of three advisory speech acts (advice, warn and urge) as exploited in the Biblical Matthew. 3

4 3. Advice Austin (1962:151) classifies advice within the class of exercitives. An exercitive speech act involves the exercising of powers. Relying on the taxonomic principles employed by Searle (1979:12) to classify various speech acts sorts, advice is regarded as a directive speech act, as it has the illocutionary point of making the addressee do something; its direction of fit is world-to-words; and the conveyed psychological state is that of 'want'. Advisories rely on the conveyed attitudes, what the speaker conveys is a sort of belief to imply that performing an act is a good idea, and it is in the addressee's interest. Furthermore, the speaker's intention is that the addressee takes his belief as a reason to execute the act( Bach and Harnish,1979:48). In employing 'advice', the speaker supposes that his opinion would be welcome; but it will not be specified: It may experience knowledge or his personal relationship with the addressee (Wierzbicka, 1987: 182). The standard frame put forward by Searle (1969: 57-60) will be adopted as a model for analysing the speech act of advising. Advising could be interpreted as: When a speaker S utters a sentence St to the hearer H, then, in the literal utterance of St, S, sincerely and non-defectively, advises the H, if the following conditions are met: 1. Propositional Content Conditions: a) The speaker conveys the proposition of the sentence(s), he utters. b) He anticipates a future act of the hearer. 2. Preparatory Conditions: a) The speaker should be in a position, lets him put his utterance into action. 4

5 b) The speaker believes that the hearer is capable of performing the act. c) The speaker believes that what he says is in the hearer's interest, and advantageous to him. d) It is not clear to both the speaker and the hearer that the hearer will execute the act. 3. Sincerity Conditions: The speaker intends to benefit the hearer. 4. Essential Conditions: The speaker should make the hearer realize that the speaker's utterance is beneficial for the hearer (Searle, 1969:67). 4. Warn For Austin (1962:154-5), warn is considered as a category member of the main class of excercitives, which puts influence into effect, conveyed by verbs that give a decision in favour of or against an action. Searle (1979:12) classifies warn as a directive speech act, as it has the illocutionary point of making the addressee do something; its direction of fit is world-to-words; and the conveyed psychological state is that of 'want'. Bach and Harnish(1979, 48) describes warn as a member of advisories. Advisories are based on the conveyed attitudes, what the speaker conveys is a kind of belief to imply that performing an act is a good idea and it is in the addressee's interest. Furthermore, the speaker's intention is that the addressee takes the speaker's belief as a reason to execute the act. Halliday(1973:87) elucidates that warning is inherently conditional, it occurs in a conditional form. - If you do not study hard, you will not succeed in the exam. The proposed model for analysing the speech act of warning could be construed as: (Searle, 1969: 57-60): 5

6 When a speaker S utters a sentence St to the hearer H, then, in the literal utterance of St, S, sincerely and non-defectively, warns the H, if the following conditions are met: 1. Propositional content conditions: a) The speaker conveys the proposition of the warning in his utterance. b) The speaker anticipates that a future event will occur. 2. Preparatory conditions: a) The speaker believes that the event is not in the hearer's interest. b) It is not evident to the speaker and the hearer that the event will occur. c) The speaker believes that the hearer can execute the required action. d) The speaker has reasons to believe that the required action will be advantageous to the hearer, if it is performed. 3. Sincerity conditions: The speaker wishes that the addressee executes the required action to avoid the event. 4. Essential Conditions: a) There is a change of state by the speaker from the unbeneficial event to the beneficial one, if the hearer carries out the needed action. b) The speaker attempts to make the hearer distinguish the speaker's 5. Urge intention that a future event will occur and be detrimental to the hearer (Searle, 1969:67). Austin (1962:151) classifies 'urge' within the category of exercitives. which involve the exercising of powers. Relying on the taxonomic principles utilized by Searle (1979:12) to classify different sorts of speech acts, he considers urge as a directive speech act. It has the illocutionary point of making the addressee do something; its direction of fit is worldto-words; and the conveyed psychological state is that of 'want'. Bach and 6

7 Harnish (1979:48) classify 'urge' within the category advisory speech acts. Urge advocates a course of action, it has a greater degree of strength than 'request', although it has neither the power nor the authority of 'command' and 'order'; nor does it have the humility of 'beg', pray', 'plead', 'etc. 'Urge' differs from other speech acts, in that 'urge' has the additional preparatory condition that the speaker has reasons for the course of action urged. For instance, if the speaker urges the addressee to do something, he would be required to give reasons for the addressee to do that thing. Unlike other directives, in 'urge', there is a matter of urgency and importance (Searle and Vanderveken, 1985: 200). According to Vanderveken (1990: 191), 'urge' is distinguished from other directives like 'request', 'command', 'beg',...etc. In 'urge', there are preparatory conditions, concerning a required 'motivation' by the speaker, and 'lethargy' by the hearer. Additionally, Wierzbicka (1987: 61) maintains that 'to urge' means to get the addressee to do something. It is akin to ask, request, order, command and many other verbs, but unlike 'request' and 'ask', it doesn't mean that the speaker is seeking a benefit for himself; and unlike 'order' and 'command', it doesn't mean that the speaker has authority over the addressee. The attitude of an urging person is as forceful as that of someone who commands or orders, but the only sort of pressure he can utilize is psychological, as he has no power over the addressee. It is closer to 'demand' than to 'command' or 'order', but it is still far below 'demand' in strength (ibid). Searle's (1969: 57-60) standard frame proposed by will be adopted as a model for analysing the speech act of urging. Urging could be analysed as: 7

8 When a speaker S utters a sentence St in the presence of the hearer H, then, in the literal utterance of St, S, non-defectively and sincerely, urges the H if the following conditions are met: 1. Propositional content conditions: a) The speaker conveys the proposition of the sentence(s), he utters. b) The speaker anticipates a future act by the hearer. 2. Preparatory conditions: a) The speaker is motivated and is more aware of the urgency of the case than the hearer. b) The speaker has reason(s) for the act, he urges the hearer to do or comply. c) There is frequently lethargy noticed on the part of the hearer. 3. Sincerity conditions: The speaker intends to make the hearer realize that the case is urgent and that the hearer must not act lethargically 4. Essential Conditions: The speaker's utterance counts as a motivation to make the hearer execute the act urgently, and illustrates the speaker's understanding of the situation, and that the speaker has reasons for the act. (Ameen, 2014: ) 6. Proposed Model The present pragmatic analysis is both qualitative and quantitative. The qualitative analysis is exploited to obtain understanding of underlying causes, opinions and motivations; and it assists to build up ideas and hypothesis. It copes with descriptions; it copes with the data that can be noticed. The quantitative analysis is employed to answer test hypothesis and research questions, i.e. to quantify attitudes, behaviour, opinions and other variables. It copes with numbers; it copes with the data that can be measured. It demonstrates the number of times that the message variables occur (Frey, Botan & Kreps, 1999: ). However, the analysis of the texts selected will cover two levels: Semantic and Pragmatic level, and Lexical and Syntactic level. 8

9 A. Semantic and Pragmatic Level The semantic component copes with aspects of meaning, which are derived from the original texts, found in Matthew with the context of each utterance. The pragmatic component copes with aspects of meaning which are associated with the actual employment of these Biblical utterances in real social situations. It demonstrates how a certain Biblical utterance suits a certain situation under certain conditions (felicity conditions) could count as a certain sort of speech act. B. Lexical and Syntactic Level The lexical component copes with aspects of meaning derived from the individual units (the lexical words or the modal auxiliaries) found in the original texts of Matthew. The syntactic component, concerned with the syntactic description, illustrates how a certain advisory speech act is syntactically realized. This includes: whether the sentence used is active or passive, whether it is simple, compound, complex or compound complex, and whether it is declarative, imperative, exclamatory or interrogative. 7. Advisories in Matthew In this section, three advisory speech acts, namely advice, warn and urge in the whole texts of St. Matthew's Gospel, in the New Testament, the authorized version of King James Bible in their English texts, will be textually analysed. The use of advisories ( particularly advice, warn and urge ), their frequencies and functions in Matthew will be pragmatically identified. Fifty-five examples of advisories are recoded in Matthew. To illustrate the data analysis, three instances of advisories ( advice, warn and urge) are selected to be pragmatically analysed in the following sections: 9

10 7.1 Advice in 'Matthew' With reference to Searle's (1969:57) felicity conditions, eleven examples (constituting a percentage of % 21.75) of advice have been found in the data collected. To illustrate consider (Matthew 6:6): Text (1) When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. (Matthew 6:6). A. Semantic and Pragmatic Level Jesus Christ informs his disciples that it is in their benefit not to pray publicly only, but privately also, as the latter will be less liable to pride and hypocrisy. They should find a place where they could be alone with God in secret, where no one can see them, nor hear them, but God himself. But if they cannot find such a place, the desire to pray and the love of prayers will create such a place, so they can live in the habit of the secret prayer even without a house. Hence, they have no excuse for not praying secretly. There is no better test of piety and holiness than joining in a secret prayer, and those who pray to God secretly and honestly, they will be given whatever they ask for (Barnes, 2003: ). Pragmatically, Jesus Christ anticipates a future act of secretly praying by his disciples. As a messenger of God, Christ has the true religious knowledge, which his disciples lack, and he has religious authority upon them, so he is in a position, which permits him to advise them. Christ believes that his disciples can do the act of praying secretly, as everyone could find a place to be alone with God and pray to him, but if they could not, the love and the desire to pray will produce such a place. So they do not have an excuse for not praying secretly. Christ believes that the act of secretly praying is in their interest and beneficial to them. It is not clear to 11

11 both Christ and his disciples that his disciples will perform the act. Jesus Christ attempts to make them believe that praying secretly is beneficial to them. since they pray to God secretly and honestly, God will reward them of his free mercy and grace. Christ's utterance counts as a speech act of advising, since all the conditions regarding the identifying of the speech act of advising are successfully met. B. Lexical and Syntactic Level The illocutionary force of advising is implicitly realized through the lexical verb (reward), which means giving a value thing in response for an act, not by itself, but in relation to (when thou prayest, enter into thy closet, and hast shut thy door), which means that those who pray in secret, God will award them open-handedly. It is also implicitly realized through (shall), which shows that the act of rewarding will occur in the future. Syntactically, the indirect speech act of advising is enunciated via a compound-complex sentence, made up of a complex sentence (When thou prayest, enter into thy closet), is coordinated by the coordinator (and) to another complex sentence (when thou hast shut thy door, pray to thy Father which is in secret). The sentence (pray to thy Father which is in secret), through the subordinator when, is subordinated by the simple active declarative sentence (when thou hast shut thy door). And this complex sentence is, in turn, combined to the complex sentence thy Father which seeth in secret shall reward thee openly, by the coordinator (and). The subordinator when (in comparison with if) is utilized in this verse to indicate assurance, whereas if is used to show likelihood. This illustrates the fact that Christians cannot get God's salvation without 11

12 praying, and they become the prisoners of their lusts. And is used twice, first to reveal sequence between two events, and second the second coordinator (and) indicates the meaning of condition. It shows that all the clauses in this compound-complex sentence are the conditions of (the Father, which sees in secret shall reward you openly). This conditional sentence is exploited to give the meaning of advising. This verse expresses an implicit and indirect speech act of advising through the utilization of declarative and the imperative sentences. 7.2 Warn in 'Matthew' Applying Searle's (1969: 57) felicity conditions, thirty seven examples (with the percentage of % 72.55) of the advisory speech act of warning have been noticed the data selected. Consider Matthew (6:16): Text (2) When ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. (Matthew 6:16). A. Semantic and Pragmatic Level Through this verse, Jesus Christ informs his disciples not to be like the hypocrites, who show dejected and mortified looks. They make their faces black, place dust upon their heads and disfigure their faces. They do all these things to look, as if they become so via fasting, and as if they are very religious (Benson, 2002:142) Pragmatically, Jesus Christ believes that it will not be in his disciples interest to act like the hypocrites, who have double face, and pretend being fasting, they will surely will be reprimanded, that is, they will not receive a Godly reward, but the esteem of those whom they are misled. It 12

13 is not clear to both Christ and his disciples that his disciples will be chastised, if they do so. He believes that they can avoid being hypocrites by paying no attention to the outward show, and focusing on the true goodness, and this will certainly be beneficial to them, i.e., being rewarded by God. Christ attempts to make them recognize the bad consequences they will face, if they act like the hypocrites, when fasting. Christ's utterance counts as a speech act of warning, as all the conditions relevant to the identifying of the speech act of warning are successfully met, and his warning is derived from his experience and knowledge as a Messenger of God. B. Lexical and Syntactic Level The illocutionary force of warning is implicitly realized via be not, (rephrased as "do not be") which show avoidance. It is also realized implicitly through the noun (hypocrites), which means, those who act as if they had certain attitudes or beliefs, but they actually do not; they are deceitful, and will be punished by God. Syntactically, the speech act of warning is expressed via a compoundcomplex sentence. The subordinator that is used to show purpose. The coordinator for demonstrates that the sentence (they disfigure their faces that they may appear unto men to fast) is a reason for (when ye fast, be not, as the hypocrites, of a sad countenance). The conditional sentence, highlighted by the subordinator (when), is utilized to denote warning to make the Christians envision the terrible outcomes they will get, if they do this act. The compound-complex sentence (when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast) expresses an implicit and indirect speech act of warning via the employment of the imperative form. 13

14 7.3 Urge in 'Matthew' In relation with Searle's (1979: 12), only three examples of the advisory speech act of urge (constituting % 5.88) have been observed in the Biblical Matthew. An illustrative example is shown in Mathew (11: 28). Text (3) Come unto me, all ye that labour and are heavy laden, and I will give you rest. (Matthew 11:28) A. Semantic and Pragmatic Level Jesus Christ demonstrates that God's knowledge and grace's mysteries could only be gain via him and that he possesses all the things concerning peace, happiness, comfort and salvation. Christ asks people to come to him, especially those who are burdened with the guilt of sins, and are pressed down with the yoke of the law and the human traditions; till they are weary, in order to obtain peace and rest for their souls, but in vain. He exhort them come to him, as he can only lay down their burdens, and they can only obtain peace by faith in God and him and by practicing righteousness deeds. They cannot enjoy true spiritual consolations via the deeds of the law (Gill, 1960: ). Pragmatically, Christ expects that those who are weary of the slavery of sins, the love of the world, the yoke of traditions and ordinances will come to him, believe in him and trust in him. He is enabled to give what no one else can give, as spiritual rest from sins and from the terrors of the law, peace of conscience and ease of mind. As God made him a suitable and willing saviour. Christ (the Messenger of God) is more aware of the urgency of the situation; since if they do not come to him, no one will 14

15 save them from all the aspect of human sufferings, besides, no one can guarantee that he lives along life to delay his repentance. There is lethargy on the side of these people. Christ intends to make them understand that they have no time to waste, and they are urgently needed to come to him. Christ's utterance counts as a motivation that these people should urgently comply with what he urges, and also shows his confidence in them, as well as his understanding of the situation. Christ's utterance counts as a speech act of urging, since all the conditions regarding the identifying of the speech act of urging are successfully met. B. Lexical and Syntactic Level The lexical verb (come) is utilized in relation to (give you rest) to implicitly indicate the illocutionary force of urging. Syntactically, the speech act of urging is expressed via a compound sentence. The vocative (all ye that labour and are heavy laden) is used to highlight these people as Christ's addressees in this utterance. The conjunctions and is used to coordinately combine clauses within this compound sentence. It indicates that the clause (come unto me) is a condition of the clause (I will give you rest)). The recommended act is verbalized via an imperative sentence, which indicates that urgent compliance is required by the addressees. The sentence (Come unto me, all ye that labour and are heavy laden, and I will give you rest) expresses an implicit and indirect speech act of urging through the utilization of the imperative form. 15

16 8. Results The data analysis of the use of the advisory speech acts ( advice, warn and advice) in the Biblical Mathew has revealed that these acts have been manipulated differently, as shown in the following three tables. Table (1) Detailed Analysis of 'Advice' in Matthew Text No (1) Texts Whosoever shall smite thee on thy right cheek, turn to him the other also (Matthew 5:38-39). (2) When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly (Matthew 6:6). (3) If ye forgive men their trespasses, your heavenly Father will also forgive you (Matthew 6:14). Type of Advice Mood ity (4) Store your treasures in heaven, where moths and rust cannot destroy, and thieves do not break in and steal (Matthew 6:20). (5) Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock (Matthew 7:24-25). (6) Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven (Matthew 10:32). 16

17 (7) He that loseth his life for my sake shall find it (Matthew 10:39). (8) (9) (01) (10) Whosoever will lose his life for my sake shall find it (Matthew 16:25). Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven (Matthew 18:4). If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven, for where two or three are gathered together in my name, there am I in the midst of them (Matthew18: 19-20). If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven (Matthew 19:21). Table: (2) Detailed Analysis of 'Warn' in Matthew Text No (1) (2) (3) (4) (5) Texts Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him (Matthew 2:13). Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven (Matthew 5.19). Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven (Matthew 5:20). Whosoever shall kill shall be in danger of the judgment (Matthew5:21). Whosoever is angry with his brother without a cause shall be in danger of the judgment: and Type of Warn Mood ity Compound- 17

18 (6) (7) (8) (9) (10) (11) (12) (13) whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, thou fool, shall be in danger of hell fire (Matthew 5:22) Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart (Matthew 5:28). If thine eye offend thee, pluck it out and cast it from (Matthew 5:29). Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery (Matthew 5:32). Let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil (Matthew 5:37). When thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men (Matthew 6:2). When thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men (Matthew 6:5). When ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking (Matthew 6:7). When ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast (Matthew 6:16). complex Compound- (14) Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal (Matthew 18

19 6:19). (15) Judge not, that ye be not judged (Matthew 7:1). (16) (17) (18) (19) (20) (21) (22) Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you (Matthew 7:6). Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves (Matthew 7:15). Every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it (Matthew 7: 26-27). Whosoever shall deny me before men, him will I also deny before my Father which is in heaven (Matthew 10:33). He that findeth his life shall lose it (Matthew 10: 39). He that is not with me is against me; and he that gathereth not with me scattereth abroad (Matthew 12:30). Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come (Matthew 12:32). (23) (24) Every idle word that men shall speak, they shall give account thereof in the day of judgment (Matthew 12:36). Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man (Matthew 15:11). 19

20 (25) (26) (27) (28) Take heed and beware of the leaven of the Pharisees and of the Sadducees (Matthew16: 6). Whosoever will save his life shall lose it (Matthew 16:25). Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven (Matthew 18:3). Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea (Matthew 18:6). Compound (29) (30) (31) (32) (33) (34) (35) Woe to that man by whom the offence cometh (Matthew 18:7). A rich man shall hardly enter into the kingdom of heaven (Matthew19:23). Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in (Matthew 23:13). Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation (Matthew 23:14). Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves (Matthew 23:15). Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith (Matthew 23:23). Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess (Matthew 23:25). Woe unto you, scribes and Pharisees, Exclamatory Exclamatory Exclamatory Exclamatory Exclamatory Exclamatory Simple Compound Compound 21

21 (36) hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness (Matthew 23:27). Woe unto you, scribes and Pharisees, (37) hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous (Matthew 23-29). Exclamatory Exclamatory Table (3) Detailed Analysis of 'Urge' in Matthew Text No Urges' Texts Type of Urge Mood ity (0) Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven (Matthew 5:44-45). (2) (3) Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you (Matthew 6:33). Come unto me, all ye that labour and are heavy laden, and I will give you rest (Matthew 00:28). Compound Compound The three tables above reveal the following points: 1. All advisory speech acts are implicitly enunciated with no explicit performative verb. They are indirectly realized in all the cases through the use of imperative, declarative and exclamatory sentences. It looks that one of the vital inherent structural characteristic of advisories is 21

22 indirectness. People generally convey advisories implicitly and indirectly, since direct advisories might be considered too rude. 2. Advising speech acts are realized via imperative sentences in 4 cases (36.36%), and in (7) cases via declarative sentences (63.64%). Warning acts are realized in imperative sentences in (11) cases (constituting 29.73%), in (18) cases via declarative sentences (with 48.65%) and in (8) cases via exclamatory sentences (21.62%). Urging acts are realized in all the (3) cases via imperative sentences (100%). sentences are exploited to enunciate advisories to show that urgent conformity is requisite by the addressees. sentences are utilized to indicate somehow assertive and obvious advisories. In some circumstances, exclamatory sentences are utilized to enunciate advisories. This is due to fact that these sentences serve the purpose of demonstrating the feeling of astonishment to draw attention to the outcome of following or disregarding the relevant act. 3. Advising speech acts are realized in (5) cases via compound- complex sentences (45.45%), and in (6) cases via complex sentences (54.55%). Warning acts are realized in (22) cases via compound- complex sentences (59.46%), in (11) cases via complex sentences (29.73%), in (3) cases via compound sentences (8.11%), and only in one case via a simple sentence (2.70%). Urging acts are realized in (2) cases via compound sentences (66.67%), and only in one case via a compound- complex sentence (33.33%). Sentence complexity in these verses occurs in correlation with the content of the conveyed message. A single obvious message is expressed via simple sentence. Subordinating and coordinating sentences are exploited to justify the act of advisories, or to complete the meaning issued in the first clause. 22

23 9. Conclusions 1. In religion, the utilization of advisories is connected with religious authority. In Matthew, advisories are usually utilized by those who possess religious authority, as the case with Christ and his apostles, since people trust in their religious knowledge, their relations with God and their deeds. 2. The most prominent characteristic that advisories have, is that of beneficiality. That is to say, the successful implementation of Biblical advisories will be advantageous to the addressees first, and to the entire society next. 3. The data analysis demonstrates that warning and advising is inclined to have the higher frequency than urge in Matthew. 4. Advisories in Matthew are indirectly realized in all the cases via declarative and imperative and sometimes exclamatory sentences. This indirectness is associated with the notion of politeness. That is through indirect speech, speakers can express more polite utterances which are often exploited to establish and maintain communications with people and to influence and persuade them to act upon what they have been asked for. 8. The majority of advisories in Matthew are conveyed via compound complex and complex sentences. Through the use of such sentences the speaker can give justification and reason of issuing the act or to illustrate the consequences of following the relevant act. 23

24 References Ameen, W. A. (2014) "A Study of Three Speech Acts In Two Shakespearean Comedies with References to their Realizations in Kurdish" (Unpublished Ph.D. Thesis), University of Baghdad. Austin, J. L. (1962) How to Do Things with Words. Oxford: Clarendon Press. Bach, K. and R. Harnish (1979) Linguistic Communication and Speech Acts. Cambridge: The MIT Press. Barnes, A. (2003) Barnes New Testament Notes. Grand Rapids, Mich : Baker Book House. Benson, J. (2002) Commentary of The Old and New Testaments. Vol. 7. Matthew-Luke. New York: Wesleyan Heritage Publications. Frey, L., C. Botan. & G. Kreps (1999). Investigating communication: An introduction to research methods. 2nd ed. Boston: Allyn & Bacon. Gill. J. (1960) Exposition of the New Testament: in which the Sense of the Sacred text is Taken. Vol. 1. Matthew to Acts. USA: National Printing Co. Halliday, M. (1973) Exploration in the Functions of Language. London: Edward Arnold. Searle, J. R. (1969) Speech Acts: An Essay in the Philosophy of Language. Cambridge: Cambridge University Press. (1979) Expression and Meaning. Cambridge: Cambridge University Press. 24

25 and D. Vanderveken (1985) Foundations of Illocutionary Logic. Cambridge: Cambridge University Press. Vanderveken, D. (1990) Meaning and Speech Acts: Principles of Language Use. Cambridge: Cambridge University Press. Wierzbicka, A. (1987) English Speech Act Verbs: A Semantic Dictionary. Australia: Academic Press. 25

26 كيفية تىظيف أفعال كالو اننصح تذاونيا في سفر ياثيى في انكتاب ان قذس أ.و د. عباس نطفي حسين & عهي اس اعيم يح ذ انجايعة ان ستنصرية كهية أالداب قسى انهغة االنكهيزية انكه ات االفتتاحية : افعال اننصح,نصىص دينيه,فهى,اننصح,انتحذير,انتحفيز 26