its noun, as ὁ τῆς στρατείας ἡγέτης, τὰ τῆς πόλεως πρά γματα, τὴν τοῦ ῥήτορος τέχνην, etc. (b) The Gen. is usually put after the principal noun; and this, either without or with repeating the article which belongs to the principal noun. The predominant construction is without this repetition ; as ὁ λόγος τοῦ Θεοῦ (not ὁ τοῦ 980); and thus in cases without number. But we find also (although not often in the New Testament), such constructions as repeat the article of the principal noun ; e. g. ὁ ἀνὴρ ὁ τῆς Κυθήρης (Anac.); ὁ δῆμος ὁ ̓Αθηναίων, Plat. Georg. p. 481; τὰ τείχη τὰ ̓Αθηναίων, id. p. 455, et al. saepe.

NOTE 1. Usually both nouns, in such a case, have or omit the article. But this is not a necessary rule; for often the first noun is anarthrous, while the second noun has the article; and sometimes vice versa; e. g. ἐν μέσῳ τῶν ἀκανθῶν, Luke viii. 7; ἡδονῶν τοῦ βίου, Luke viii. 14; Luke viii. 41. Phil. ii. 25, et al saepe. In the examples above, viz. τὰ τείχη τὰ ̓Αθηναίων, ὁ dãμos i'Anvaíwv, etc., the noun in the Gen. omits the article. It does not seem to depend merely on the relation of the two nouns, whether they shall both take or both reject the article; but on the nature of each noun by itself, and on the particular design of the writer as to specification.

NOTE 2. The construction in (a) is sometimes carried so far in the classics, that three articles are sometimes brought together; e. g. Thy ToŨ Tự övri ῥητορικοῦ . . . τέχνην· τὰ τῆς τῶν πολλῶν ψυχῆς ὄμματα, Plato. This involute construction is not at all predominant in the New Testament; the writers of which

generally prefer the most simple and obvious position of their words, and plainly seek for no effect resulting from mere artificial harmony of arrangement.

5. SPECIAL USAGES OF THE ARTICLE.

(1.) Οὗτος, ἐκεῖνος, and αὐτὸς, used as pronominal adjectives, require the noun (some proper names excepted) to which they belong, to take the article, throughout the New Testament.

NOTE 1. In the classics, nouns thus connected sometimes take and sometimes omit the article, especially in poetry; see Matth. § 265, 1, § 266.

NOTE 2. When the noun is the predicate of a sentence, and the pronoun the subject, the article may of course be dispensed with; as ταῦτα τέκνα τοῦ Oo, these [are] the children of God, Rom. ix. 8. Comp. Gal. iii. 7. 1 Thess. iv. 3. Luke. i. 36, et

alibi.

(2.) "Exaoros, in the New Testament, used as an adjective, expels the article; see Luke vi. 44. John xix. 23. Heb. iii. 13, al.

NOTE 1. The Greeks, on the other hand, sometimes admitted the article in this case: see Matth. § 265, 5.

(3.) Touros admits or rejects the article, as the nature of the noun is definite or indefinite.

E. g. 2 Cor. xii. 2, 3. Excluded in Matt. ix. 8.

John iv. 23.

Mark ix. 37.

Mark vi. 2.

Acts xvi. 24,

et al. Same usage in the classics.

(4.) Iãs in the singular, (a) Admits the article with its noun when it indicates totality, i. e. a tout ensemble. (b) It excludes it, when each is the idea conveyed by it.

(a) E. g. τãoα nàyéλn, Matt. viii. 32; xxi. 10. Mark iv. 1, et al. saepe. (b) E. g. tãs ävdgwπos, tãoɑ Tós, etc.; see Matt. iii. 10; xiii. 47. Luke iii. 5, et al. saepe.

NOTE 1. Proper names under a do not always take the article; as Tãoa 'Iɛgooóλvμa, Matt. ii. 3. Acts ii. 36. On the other hand, when a participle is employed in the room of a noun, in the case b, the article remains; as mas o ogylóuevos, Matt. v. 22; Tas BλTv, Matt. v. 28; and so in innumerable cases, both in the New Testament and in the classics. It is the participle that occasions the retention of the article in such cases, in order that the article should mark its assuming the nature of a noun, adjective, etc.

(5.) In the plural, návres, etc., when it stands with a definite noun, requires the article; when with an indefinite one, the article is omitted.

E. g. Matt. ii. 16; iv. 24. Mark v. 12, et saepe. On the contrary; Rom. v. 12. Gal. vi. 6. 1 Tim. ii. 4, et al. saepe. The presence of Távres, etc., then,

does not alter the omission or insertion of the article before the noun; for this depends on the nature of the noun.

NOTE 1. The position of ãs, etc., and TάVTES, etc., varies in a few cases; e. g. πᾶσα ἡ πόλις, ὁ πᾶς νόμος, Gal. v. 14, réxvwv αUTй TáνTWY, Luke vii. 35; but in almost all cases this adjective precedes the noun to which it belongs.

(6.) The pronominal adjectives ἐμὸς, σὸς, ἡμέτεgos, etc., usually require the article, because of their definitive nature. But sometimes it is omitted, where the nature of the case shews that the writer does not desire to particularize; as ov βρῶμά ἐστιν, John iv. 34.

(7.) Adverbs often take the article and thus become adjectives, or supply the place of nouns.

Ε. g. οἱ πάλαι [ἄνθρωποι], ἡ αὔριον [ημέρα], ἡ ἄνω [ós], etc.

(8.) The Inf. mode when used substantively, usually takes the article; in which case this mode is employed as an indeclinable noun, in all the usual cases of a noun. See § 50, 1 seq.

(9.) The article rá is put before a word, phrase, etc., quoted; as rò 'Eλhas the [word] Hellas;

or before a phrase or sentence which is employed as a mere subject or object in a sentence.

E. g. there arose a dispute among them, TÒ Tís av sin meil wv aurav,' Luke ix. 46; and they sought...rò Ts av λwon avrov,' Luke xxii. 2. So Rom. viii. 26. Acts iv. 21; xxii. 30. Luke i. 62; xxii. 23. 1 Thess. iv. 1. ró is equivalent to videlicet, namely, etc.

Mark ix. 23.

In such cases,

§ 6. ARTICLE as a pronoun.

(1.) The simple article as a pronoun domonstrative, is employed rarely in the New Testament; but peculiar modifications of the article in which the sense of a demonstrative attaches to it, are very common.

E. g. in Acts xvii. 28, rou yag yévos ouèv (from Aratus), means: We are the offspring of THIS ONE, i. e. τούτου τοῦ Θεοῦ. In general the demonstrative is made by adding μὲν or δέ· as ὁ μὲν...ὁ δὲ, this one... that one, or one...another; oftentimes de alone, without the preceding év, is equivalent to ouros, as ó dè

Tongsis, Matt. xv. 24, 26; xii. 39, 48, al. saepe. Again; oi, etc., with the Gen. dependent on it, or followed by a noun with a preposition, is often used as a kind of demonstrative; e. g. οἱ τοῦ Ζεβεδαίου, John xxi. 2; rà ris oagnòs, Rom. viii. 5. Luke ii. 49. Matt. xvi. 23, et al. saepe; and so oi ảπò Tõs Ιταλίας, οἱ ἐκ νόμου, οἱ ἐκ περιτομής, etc.