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형태정보
기본형: vereor, verērī, veritus sum
1인칭 | 2인칭 | 3인칭 | ||
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현재 | 단수 | vereor (나는) 존경한다 |
verēris, verēre (너는) 존경한다 |
verētur (그는) 존경한다 |
복수 | verēmur (우리는) 존경한다 |
verēminī (너희는) 존경한다 |
verentur (그들은) 존경한다 |
|
과거 | 단수 | verēbar (나는) 존경하고 있었다 |
verēbāris, verēbāre (너는) 존경하고 있었다 |
verēbātur (그는) 존경하고 있었다 |
복수 | verēbāmur (우리는) 존경하고 있었다 |
verēbāminī (너희는) 존경하고 있었다 |
verēbantur (그들은) 존경하고 있었다 |
|
미래 | 단수 | verēbor (나는) 존경하겠다 |
verēberis, verēbere (너는) 존경하겠다 |
verēbitur (그는) 존경하겠다 |
복수 | verēbimur (우리는) 존경하겠다 |
verēbiminī (너희는) 존경하겠다 |
verēbuntur (그들은) 존경하겠다 |
|
완료 | 단수 | veritus sum (나는) 존경했다 |
veritus es (너는) 존경했다 |
veritus est (그는) 존경했다 |
복수 | veritī sumus (우리는) 존경했다 |
veritī estis (너희는) 존경했다 |
veritī sunt (그들은) 존경했다 |
|
과거완료 | 단수 | veritus eram (나는) 존경했었다 |
veritus erās (너는) 존경했었다 |
veritus erat (그는) 존경했었다 |
복수 | veritī erāmus (우리는) 존경했었다 |
veritī erātis (너희는) 존경했었다 |
veritī erant (그들은) 존경했었다 |
|
미래완료 | 단수 | veritus erō (나는) 존경했겠다 |
veritus eris (너는) 존경했겠다 |
veritus erit (그는) 존경했겠다 |
복수 | veritī erimus (우리는) 존경했겠다 |
veritī eritis (너희는) 존경했겠다 |
veritī erunt (그들은) 존경했겠다 |
1인칭 | 2인칭 | 3인칭 | ||
---|---|---|---|---|
현재 | 단수 | verear (나는) 존경하자 |
vereāris, vereāre (너는) 존경하자 |
vereātur (그는) 존경하자 |
복수 | vereāmur (우리는) 존경하자 |
vereāminī (너희는) 존경하자 |
vereantur (그들은) 존경하자 |
|
과거 | 단수 | verērer (나는) 존경하고 있었다 |
verērēris, verērēre (너는) 존경하고 있었다 |
verērētur (그는) 존경하고 있었다 |
복수 | verērēmur (우리는) 존경하고 있었다 |
verērēminī (너희는) 존경하고 있었다 |
verērentur (그들은) 존경하고 있었다 |
|
완료 | 단수 | veritus sim (나는) 존경했다 |
veritus sīs (너는) 존경했다 |
veritus sit (그는) 존경했다 |
복수 | veritī sīmus (우리는) 존경했다 |
veritī sītis (너희는) 존경했다 |
veritī sint (그들은) 존경했다 |
|
과거완료 | 단수 | veritus essem (나는) 존경했었다 |
veritus essēs (너는) 존경했었다 |
veritus esset (그는) 존경했었다 |
복수 | veritī essēmus (우리는) 존경했었다 |
veritī essētis (너희는) 존경했었다 |
veritī essent (그들은) 존경했었다 |
1인칭 | 2인칭 | 3인칭 | ||
---|---|---|---|---|
현재 | 단수 | verēre (너는) 존경해라 |
||
복수 | verēminī (너희는) 존경해라 |
|||
미래 | 단수 | verētor (네가) 존경하게 해라 |
verētor (그가) 존경하게 해라 |
|
복수 | verentor (그들이) 존경하게 해라 |
현재 | 완료 | 미래 | |
---|---|---|---|
능동태 | verērī 존경함 |
veritus esse 존경했음 |
veritūrus esse 존경하겠음 |
수동태 | veritum īrī 존경받겠음 |
"Et prospicue Demeas meus in me consuluit, qui peregrinaturum tali viro conciliavit, in cuius hospitio nec fumi nec nidoris nebulam vererer," et cum dicto modico secus progressus ostium accedo et ianuam firmiter oppessulatam pulsare vocaliter incipio. (Apuleius, Metamorphoses, book 1 19:24)
(아풀레이우스, 변신, 1권 19:24)
Admonebat me res, ut hoc quoque loco intermissionem eloquentiae, ne dicam interitum, deplorarem, ni vererer, ne de me ipso aliquid viderer queri. (M. Tullius Cicero, De Officiis, Liber Secundus 89:1)
(마르쿠스 툴리우스 키케로, 의무론, 89:1)
elicerem ex te cogeremque, ut responderes, nisi vererer ne Herculem ipsum ea, quae pro salute gentium summo labore gessisset, voluptatis causa gessisse diceres. (M. Tullius Cicero, de Finibus Bonorum et Malorum, LIBER SECUNDUS 153:1)
(마르쿠스 툴리우스 키케로, 최선과 최악에 관하여, 153:1)
quas ad te omnis perscriberem, nisi vererer ne ea cognosceres absens, quae quia non vides, mihi videris meliore esse condicione quam nos, qui videmus. (M. Tullius Cicero, Epistulae ad Familiares, LIBER QVARTVS: AD SER. SVLPICIVM ET CETEROS, letter 3 2:9)
(마르쿠스 툴리우스 키케로, 친구들에게 보낸 편지들, , 2:9)
dicerem, quae ante futura dixissem, ni vererer ne ex eventis fingere viderer. (M. Tullius Cicero, Epistulae ad Familiares, LIBER SEXTVS: AD A. TORQVATVM ET CETEROS, letter 6 4:2)
(마르쿠스 툴리우스 키케로, 친구들에게 보낸 편지들, , 4:2)
1. Vereri (ὁρᾶν?) like αἰδεῖσθαι, has its foundation in what is strikingly venerable; metuere and timere, like δεῖσαι; and φοβεῖσθαι, in the threatening danger of an object. The timens and metuens fear the danger; the verens, the disgrace and shame. Cic. Phil. xii. 12. Quid? veteranos non veremur? nam timeri ne ipsi quidem volunt. Sen. 11, 37. Metuebant eum servi, verebantur liberi, carum omnes habebant. Liv. xxxix. 37. Veremur quidem vos Romani et si ita vultis etiam timemus. Afran. ap. Gell. xv. 13. Ubi malunt metui, quam vereri se ab suis. Senec. Ir. iii. 32. Quibusdam timeamus irasci, quibusdam vereamur. 2. Metus (ματᾶν) is fear, only as the anticipation of an impending evil, and reflection upon it, the apprehension that proceeds from foresight and prudence, like δέος, synonymously with cautio; whereas timor (from τρέμω), the fear that proceeds from cowardice and weakness. Or, metus is an intellectual notion; fear, as from reflection, in opp. to spes; for instances, see Cic. Verr. ii. 54. Off. ii. 6. Liv. xxx. 9. Suet. Aug. 25. Tac. H. i. 18. Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels. ii. 6. Curt. viii. 6:—whereas timor is a moral notion, fear as a feeling, in opp. to fiducia, animus. Cic. Divin. ii. 31. Att. v. 20. Rull. i. 8. Sallust. Jug. ii. 3. Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. In the like manner are spes, hope, and fiducia, confidence, distinguished. Sen. Ep. 16. Jam de te spem habeo, nondum fiduciam. Tac. Agr. 2. Nec spem modo ac votum securitas publica, sed ipsius voti fiduciam ac robur assumpserit. Suet. Cl. 10. Aliquanto minore spe quam fiducia. Liv. x. 25. Curt. ix. 4, 25. 4. Timor denotes fear, as a temporary state; timiditas, fearfulness, as an habitual quality, which is connected with ignavia, as a more precise expression for the more general feeling. Lactant. iii. 17. Epicurus . . . ignavum prohibet accedere ad rem publicam, pigrum exercere, timidum militare. Ignavia is inaptitude for any noble action, and particularly for deeds of valor; timiditas is, under certain circumstances, excusable; ignavia is absolutely blamable. 5. Metus and timor have their foundation in reflection, whereby a person is made clearly aware of the object and ground of his apprehension; whereas horror and formido is an immediate feeling, which overpowers the understanding by the dreadful image of the nearness of some horrid object, and can give no account of the ground of its fear; formido (fremere) expresses this state immediately as a state of mind, like ὀῤῥωδία; whereas horror (χέρσος) as the bodily expression of this state, by the hair standing on end, the eyes wildly staring, etc., like φρίκη. Tac. H. iv. 45. Metus per omnes ac præcipua Germanici militis formido. (ii. 190.)
1. Vereri and revereri mean, to feel reverence; whereas venerari, to show reverence. Tac. Ann. xiv. 13; comp. venerationem sui with matris reverentia. 2. Vereri (ὁρᾶν?) denotes respect bordering on fear and bashfulness; whereas revereri, fear and bashfulness arising from respect. In vereri, fear, in revereri, respect is the principal notion: hence verecundia is the dread of exposing one’s self before the person respected; whereas reverentia, the calm consciousness that some one is worthy of this reverential feeling. 3. Venerari (ἄντεσθαι?) is used (at least in Cicero) only for demonstrations of reverence towards the gods and sacred things; observare, only for such demonstrations towards men; colere, towards either. Cic. Rep. i. 12. Ut . . . Africanum ut deum coleret Lælius, domi vicissim Lælium observaret in parentis loco Scipio. And, N. D. i. 42. ii. 28. The venerans seeks only to express due reverence, and by self-humiliation to avert the anger of the gods; the colens (from κόλαξ) seeks by acts of courtesy, of service, and of respect, to win the affection of some one, and the fruits of it, as from a cultivated field. Veneratio shows itself more in prayer; cultus, more in sacrifice: veneratio is more a single, transient act; cultus more a permanent expression of respect. Tac. H. i. 10. Vespasianus . . . Titum filium ad venerationem cultumque (ejus) miserat; that is, that he might do homage to the new emperor, and then also remain in his circle of courtiers. 4. Observare (from ἐρύεσθαι) involves a mere negative notion, and denotes having regard for, in opp. to slighting; yet is not, on this account, colere a stronger, observare a weaker term. Colere, indeed, involves more palpable activity, operam; whereas observare, more tender regard, pietatem; hence sometimes the one, sometimes the other, is the stronger expression. 5. Adorare is the most general expression for any sort of worship; whereas veneratio consists more in gestures, precatio in words. 6. Reveremur validas auctoritates; admiramur raras virtutes; suspicimus excellentia dignitate. At the same time it appears to me, that the reverens is in a state of silent awe; the admirans with the expression of loud, or at least visible enthusiasm; the suspiciens, under the image of one looking up to another with an humble feeling of his own inferiority. Revereri refers especially to moral; admirari, to intellectual and moral; suspicere, to any, even adventitious, pre-eminences. (ii. 185.)
출처: Döderlein's Hand-book of Latin Synonymes by Ludwig von Doederlein
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