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i.e. become so ad sensum, then the article may be, and often is, prefixed to them.

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(2.) The article, (a) Is usually placed before nouns that designate any thing which is single or monadic in its kind, or which (from the nature of the case) is deemed by the speaker or writer to be single.

Ε. g. ὁ οὐρανός, ἡ γῆ, ὁ ἥλιος, ἡ σελήνη δικαιοσύνη, ή φιλοσοφία, ἡ ἀρετὴ, τὸ καλὸν, τὸ κακόν, etc.

(b) But on the very ground that these things are so definite in their nature as to leave no room for mistake, the article is often omitted where it might be inserted.

E. g. in the New Testamentos, yn, oùgavòs, Jáλασσα, νύξ, ἀγορὰ, ἀγρὸς, θεὸς, πνεῦμα, ἅγιον, πατὴρ, ἀνὴρ, πρόσωπον, ἐκκλησία, δεῖπνον, θάνατος, θύρα, νόμος, νεκροί, κόσμος, διάβολος, ώρα, ἀρχὴ, κύριος· also δικαιοσύνη, ἀγάπη, πίστις, κακία, πλεονεξία, ἁμαρτία, etc., although monadic, are more or less frequently employed without the article, as may be seen by reference to the Greek Concordance.

NOTE 1. On the ground of single objects may be placed the proper names of individuals, countries, cities, rivers, etc.; which, as is universally acknowledged, employ or omit the article almost ad libitum scriptoris. In the New Testament, the names of countries and rivers more frequently take the article

than the names of towns.

The names of persons vary so much, that no general principle can be stated; excepting that where the names are indeclinable, it might naturally be expected that the article would be added in order to distinguish the case. This often happens, but not always; see in Matt. i. 1-16, where throughout vers. 2-16, both usages are developed. And so elsewhere.

(3.) When a word not definite and specific in itself, is rendered so by some adjunct, (pronoun, adjective, participle, noun, or noun with a preposition, etc.), it may, like monadic nouns, admit or reject the article.

E.

g. in Matt. iii. we find in quick succession, rais ἡμέραις ἐκείναις, τῇ ἐρήμῳ τῆς Ἰουδαίας, ἡ βασιλεία τῶν οὐρανῶν, τὴν ὁδὸν κυρίου, τὰς τρίβους αὐτοῦ, τὸ ἔνδυμα αὑτοῦ, τὴν ὀσφὺν αὑτοῦ, ἡ τροφὴ αὐτοῦ, τὰς ἁμαρτίας αὑτῶν, etc. ; most of these nouns, being in their own nature indefinite, are here made specific by the adjuncts united with them.

On the contrary; il góowov aurav, Matt. xvii. 6; ἐν βραχίονι αὑτοῦ, Luke i. 51 ; ἐν δεξιᾷ αὐτοῦ; Eph. i. 20; ἀπὸ ὀφθαλμῶν σου, Luke xix. 42 5 νοῦν κυρίου, 1 Cor. #. 16; ἐν πόλει Δαυΐδ, Luke ii. 11; ἡμέραν κρίσεως, 2 Pet. ii. 9; gúrni quλaxhy, Acts xii. 10; all without the article. And thus al. saepe.'

(4.) When, from the nature of the case, the speaker or writer can be supposed to mean only

one particular object, the article is usually prefixed; although even here, in some instances, where there is no danger of mistake, the article is sometimes omitted.

NOTE 1. The cases of this nature may be resolved principally into two classes; viz. either, (a) Well known or celebrated objects; e. g. rò Torngrov, in Matt. xxvi. 27, means the cup by which drink was usually served at the table; ròv varnga in John xiii. 5, the wash-bason which was usually placed in a guestchamber; rangery in Luke iv. 20, the servant who usually waited in the synagogue; τοὺς ἀγγέλους in James ii. 25, the well known spies, etc. Cases of this nature are very frequent, and are not always to be judged of by the knowledge which the reader may possess. Enough that the objects were well known, or definitely conceived of, by the writer and his cotemporaries. Not unfrequently, merely implied antithesis occasions the use of the article; and then special stress is of course intended to be laid upon the noun which it accompanies; as John vii. 24, rǹv δικαίαν κρίσιν κρίνατε, judge the righteous judgment, in opposition to that which is unrighteous. When antithesis is expressed, of course it justifies the same usage in respect to the article; as πόλεμος οὐκ ἔστιν άVEU XIVOúvwv, without the article; but when spoken in the way of contrast, the usage would be different, as ὁ πόλεμος οὐκ ἄνευ κινδύνων, ἡ δὲ εἰρήνη ἀκίνδυνος.

(b) Objects that have already been mentioned, either directly or indirectly; e. g. directly, as Matt.

1. 20 ἄγγελος, i. 24 ὁ ἄγγελος ; Μatt. ii. 1 μάγοι, ii. 7 τοὺς μάγους· Matt. xiii. 25 ζιζάνια, xiii. 26 τὰ ζιζάνια Luke ix. 13 πέντε ἄρτοι καὶ ἰχθύες δύο, ix. 16 τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας and so often, every where. Indirect mention also admits the article; e. g. Eph. vi. 12, ráλn the contest, viz., the one implied by what is said in ver. 10, 11; rv oixíav, Acts ix. 17, refers to what is said in ver. 11; ròv άyyeλov, Acts xi. 13, refers to the άyysλos mentioned in Acts x. 3, 22.

NOTE 2. The reader must not suppose the above rules in a, b, to be imperious in all cases. Whenever a speaker or writer chose to employ a word already mentioned, in a sense less specific, or when (from the nature of the case) there was no danger in respect to its being regarded as specific, provided it really was so, he could omit the article; e. g. Matt. xiii. 27,

Lána, which had been already twice mentioned, but which in this case required a somewhat more indefinite sense.

(5.) The subject of a proposition, (a) More usually takes the article, and the predicate omits it. But, (b) Sometimes the reverse of this is the case. (c) Sometimes both subject and predicate

take it or omit it.

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E. g. (a) Jeds ny ó óyos, John i. 1, where o Xoyos is the subject; ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστί, 1 John iii. 15; and thus in a multitude of cases, because in general the subject of a proposition is specific, and the predicate is not so, but is designed

merely to mark quality, state, condition, character, etc., without individuality in the mode of expression. (b) Often a pronoun demonstrative or personal, without the article, is employed as the Nom. or subject, while the predicate has the article; as aürn ioriv n ἀγγελία, 1 John ii. 11; οὗτός ἐστιν ὁ τέκτων, Mark vi. 3; ipɛiç tore oi λaλouvres, Mark xiii. 11; et saepe alibi. (c) The third case is very common; e. g. ἁμαρτία ἐστὶν ἡ ἀνομία, 1 John iii. 4; ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος κ. τ. λ. 1 John ii. 7; ἡ κεφαλὴ ὁ Χριστός ἐστι, 1 Cor. xi. 3, ἡ δὲ πέτρα ἦν ὁ Χριστός, 1 Cor. x. 4 ; Can ĥvrò pãs, John i. 4; and thus in a multitude On the contrary, both subject and predicate sometimes omit the article; as πολλοὶ γάρ εἰσι xhroí, Matt. xx. 16; Id. xxii. 14; and so in the classics: airía roúrwv púois åyad, Ael. Animal. III. 24; thus the proverbs, πάντων χρημάτων μέτρον ἄνθρωπος and καλὸς θησαυρὸς . . . χάρις ὀφειλομένη.

of cases.

From facts such as these, it appears that the subject and predicate, as such, neither take nor reject the article; but the addition or omission of it depends entirely on the specificness of words employed.

(6.) Nouns in apposition, explanatory of a preceding noun, usually take the article; but sometimes it is omitted.

Ε. §. Αγρίππας ὁ Βασιλεὺς, Ιωάννης ὁ Βαπτιστής, etc. But, on the other hand; iuwv Bugosus, Acts x. 32; 'Αννα προφῆτις, Luke ii. 36; Γάϊος Δερβαίος, Acts xx. 4; Τιβερίου Καίσαρος, Luke iii. 1; Φαραω Βασιλέως,

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