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In the precedin miles, wnere ne applicatio migiit e perti
Τnus Plato, Ἀδικία καὶ Ἀκολασία μεγιστον ταν οντων κακόν εοπι.
Dem0Sin η νεότης τω γηρα. S ROm. v. 12. διὰ τούτο σπερ δι' ενος ανθρώπου ναμαρτία εἰς τον κόσμον εἰσηλθε, καὶ δια της μαρτίας ο
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These notitas also laico tho articie, When that artici has themeantia os a possessive pronoun. lius Aristoph. Eouit. 837. ζηλῶ σε τῆς εὐγλωττιας, νοur ... S Gal. v. 13. μόνον, τυ λευθερίαν εἰς ἀφορμην. laese nouus also like appellatives, ah the articlewhere the have a reserence thus Plato, ν μακρολογίαν, , οπρωτον ἐπεχείρησας χρησθαι. Villi rogard to the onaission os the article bes ore abstractiouns, it is not necessar to conside it here, sincerit has been atready introduce an explainod in the preceditig cases Where onlucit is observabie a sor instanco vhere abstraci notans are the predicates os proposition no intendod o recipi ocato, his artici vili ofcourseae omitted. See o instanc Gal. v. 19-23.
In Aristophanes, unos language, excepi in his choruses, is mos sinapi and una sected, ve ima Observe that ne prope nanaeso me neve have ne article, excepi vhen the sanie person hasbeen recenti mentioned; Huphen the person is 1 r in sotne causΘor ther ossuch notorie ty that evenisvithou previcus mention hemavae recognised by in hearer. he nantes os deities und heroes,
tains, Ac. have commonly the artici presxed. v th rogar toHerodotus, ne instances in Whichae profixes the artici to thoprope nanaes of men, in the caseis previous and recen mention, are alimos innumerabie: ut vithou previous mentionae does notprefix tho artici to the noui os an person, o veve illustrious and welltcnown. nd in his respect ac Mollis in the dialec and diction, there is sonae resemblance etWeen in and omer, though roni the paucit os instances in vhicli Homerisses the artici besere a prope nam nothin like a ut is deducibi Doni his practice. heianaes of deities are osten, though notis ostenas v xvriter os a later age, rs mentioneda Herodotus vitii the articio prefixed niorem equentlv however, it is omitted Andine fame latitude is observabie in the nanaes of places a in suc- Modin ages. In Demosthenes an other prose authors, the instances in Whicli the article is sed vhon the prope nam is
illo article and the nanaes Os places, hos a leastis great cele-
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Dratu, alce or reject ne articio, vithoia annotne apparent ea soninan ne leasiare oscine uriter. In poetrvone articio is ostenomitte Defore proper ames, and even De re appellatives in striciness requirinitne in sortion. It is indeed ver pronante, as Apollonius ouserves, tua in au se ivnter ne ver sest vors os in Iliad uould navo talcen ne article. ne reade Decomes nu-Ditualed to the peculiar stylo os poetry. ut is in prose iv snould
meet vitii ππος, sor instance, an appellative, meantia tne sumenorse unicti ad si Defore Deen mentioned, mistalce vovid Doulmos inevita die and ne reason is plain sor istinere is notuing vnic identisies this norses in nat Defore spolcen os, it ma rea- sonably ne concluded nat a disserent oneris meandi; ut o in rene ved mention os proper ames, o Callias Oraivcon, sor instance, ve stiali inser ne identity, even nougurine artici De no expressed. On ne samo ground nes nantes of deities an places mavis mavno have ne article. Τnei notorietu, even gnen O RSSerted, vili occurri in Dearer, minui. O sau, OWever, ὁ Καλλίας, ὁ Λύκων, une Callias o Lucon arse nou for ne sirs time Deardis, uould involve Dot salsenood and ausurditu for it Would a1nountio a declaration, nat in nearer Diovus, or Ougni t kno v Iuno is naeant. But in ne iner case, i. e. i Livcon or Callias Deingalready known De spoΚen sivitnout in article, ne sanae inconvenietice villiso ensue. Dd asone artici cantio in ordinarycases e placed Defore proper ames ad libitum, soci fortior it igno insertex unere particula rules require iis omission ,-tna ruloso instanc respectiniverus suustantive and nuncupative, and Dat Iunio relatescio proposition assertingi denyin existence Ontne ivnole, an irregularitv ODseruaule Ivit respectu prope nanaesdoes no in ine leas affect the generat doctrine os in article. In Acts visi. 1. 3. ive nave αιυλος cona p. X. 1 8. Φίλιππος, viii. 5.conap. 6 35. Andri in enumeration os prope nanaes of persons, se Acts xx. 4. Rom. xvii. 7. 9. 12.14. 15. Mati X. 2 4 S in Greel ivriters, en Anan. vii 1. 32. nucVd. H. 67. v. 19. insartici is nen comitioni omitted.
The use of the Article diviti certain Morri.
ποῖ or απας in De singularis uinue is used i signis inat
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joinod is intendedi, ne suustantive has in article. nus Xenoph. Heli id ἄπαν το στράτευμα. nucyd. n. 57. πῶσαν τεμον. So Eph. u. 21. πῶσα η οἰκοδομη. Mart X i. 15. πάση τη κτίσει, toever creature, Englisti Vers. Dutonore correctiV, to ne unolo creation. But v ne it is inployed to denotestinatevery indisi alos in species is spolcen os then the suustantive is anarinrous, as, Plut Conviv πάσης τεχνης καὶ δυνάμεως ἄνθρωπίνης. o Rom. ni. 19.πῶν στόμα. mesvcnius inus defines πας Πῶς ολος, καστος. In ne plural, vliere there is not reseretice, ne usage is variaule; sor even inen a plural represent vliole classes of nings, it villos tena appen inat in staticle civillae,sed Bypotneti catly us Xen. incon πασῶν των τεχνῶν. Where tuere is referetice, ne artici is, of course, inserted a Mati xiii 32. πάντων ταν σπερμάτων Sonae- times ne articio is prefixexto πας, in the singilla ac vel as inane pluriit, the position implyinino disseretice in ne sense. Austraci nolin villi πῶς vant ne articie, Wnere nere is notreferetice, a Mati xxviii. I S. δόθη μοι πῶσα ξουσία, and naverit, unere nere is reseretice an sonaetinaes also ne artici is placed
Wnat has Deen sat respecting ουτος applies sor ne mos part ο
WDe tne nouit precedes, speciali a prope nanae, ille article is omitted as, lat. Ἀριστοτέλει τῶδε IVnat has Deen sal of οὐτος appliecto εκεῖνος. An the artici is osten omitte Wnen propernames alid otne nolin precederit.
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The position of the Artiele in the immediate concor of the Sili stantive and the Adjective, et here ne Article onlycis emplayed and the oriter of the Su0stantive and the a Pective,
But ivnere ne attri nute is no assunted, and it Decomes unassertion, ne in position sane articio villae disserent. Sucusor instance, Sopn. 1121 ου γὰρ βάναυσον την τέχνην κτησάμην tu meaniniis, une uri, thici I nave acquired rara mean ono.''In Sucti cases ne sentence nia De supposed to suppi a relative, vi in ne assertive ver Defore ne adjective. Andonus, Ionii XX. 5. καὶ παρακυψας βλέπει κείμενα τὰ ὀθόνια. For una is suid ofariectives applies quali to participies. Se also 1 Cor xi. 5.
προφητεύουσα ἀκατακαλύπτω τη κεφαλη.
But ivnere otii the suustantive an in adjective nave ne artici in ininaediate concord in mile invaria Dinis, tua in SuD- stantive sit iis artici stiali de placed 11rst. Dus Isocrat. πρέπειγῶ τους παῖδας, σπερ της ουσίας, υτ καὶ της φιλίας της πατρικης κληρονομεῖν. o Mati vi. 11. τον αρτον μῶν τον πιούσιον ιος μιν σημερον. Jon X. 27. τὰ πρόβατα τὰ γά. vi. 1 η ἄμπελος
I may De onservedonat in cases os explanation or limitationSometning more is reqtiisite tua in addition aerely of inoadjective. For thougn, vitii respecto the orde of ne vord S, tu simple an natura forni ὁ μέγας βασιλευς, andrinis latter Urim, viiii an articio prefixo dotii to the s stantivo and adjectiVe, as
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ὁ βασιλεύς ο μεγας, e stricti equivalent, as also το αγιον Πνευμα, and Πνευμα το αγιον in the e v estament, et the addition of the adjective ut a b by a cin os aster-thought to restrict the substantive absolutet to the oblectimeant O to muri isti evmpnasisor oppos/tioi hi purposely reservin the a ctive. Thus in theset vo Ornas, το αγιον Πνευμα, and το Πνευμα το αγιον, the addition ofτ αγιον absolutet limit in sense And the expressionis Iustin Martyr του Πνεύματος, φημι του ἁγιου seenas i indicate very clearly what is in force sane addition in thaland in ali sinii lar instances. Andisii Saviour has sa id, folin X. 11. ἐγώ εἰμι ὁ ποιμν ο καλος, MOpposed to nim, Whoris μισθωτός. The use of in Article tum certain Phrases an Morri
in the et Testament. Πνευμα.Πνευμα primarii signifes reatu or Dind. 1. In the fons os broathri talces o rejecis in artici accordin t cirreum stances: thiis Mati xxvii. 50. ἀφηκε τὸ πνευμα, his breath. In the meaningos Dind it ahes the arti cle, asaeing one of in great Hects of nature thus soli ili S. τὸ πνευμα πνεῖ. 2. Πνευμα contradistinguished Doin σαρξ, signifyinitne intellectuali spiritual opposedio in caritat par of man, naa be used itne desinitoly or indosnitely. hus Laike XXiv. 39. πνευμα σάρκα καὶ ὀστεα ου εχει. An in tu sanae definite or indefinite sense ne vor is sed assignisting the spiritua principi as abstracted frona bod or matter, and ne immateria agenis, spiriis, and πνευματα, ne demoniacs. 3. The word πνευμα is used κατ εξοχην and always vitii ne article, cases excepted Iuliere other rules confessedi an decidedi into foro, us lar instanc the omission sane article aster a proposition, whon it denotes ne greatland pre-eminent Spirit, ne his personin in Trinity. he addition of τ αγιον serves onlyrio ascertain to vhat classis spinis Whether good or evit, his pre-eminent spiritis auarinexto belong See particulari among the passages Whicli,sroni thei ascribin persona acis to the Πνευμ αγιον, are usually
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Tnus Ioiari XX. 22. λάβετε Πνευμα γιον. ne reason is tua in Ougnt nemoly Spirat iniself De ut ne nis insitiences an operations mu De Imany Πνεῖμα als naa De used villii xvitnout in articio, cordiras to ne circurristances, O auri the offect oscines in- si iences of tu Spirat, inane senses filisposition character, faith, Nirlite, religion &c Or et E propensities, a Stipposed to aris fiGnatu influenc os ne vi Spirat. ne pori Σατανας, natis id Evi Spirat, itona here De Dserved is used otii vitia und witn-out in article, a parta tantos ne nature Oin os uir per uine, and of an appellative, viZ the adversum'. Passacies in et hich το νεῖμα γιον an Πνεῖμα are sed particulari in hos tum important classes, viz. ne acceptation of the
Hoti Spirit in a persona selise, viti the article, and iis giffs, insuences or operations qui thou the artiole. 1 Τ Πνεῖμα, inemol Spirit, is represente in xvriters of tne ex Testanient a Deing nios intiniately united vit God tuo Father, and God ne Son; ut et a distinguislied in certain
respecis, uti nougn possessing ne Same attri Dutes. De passages in ultionis Πνευμα is to De referrexi tuis signification Meritiose, in unic existenco personalitu intelligene and agenc are predicate os in Spirit. Joinex vit1 ὁ Θεος ὁ Πατηρ und ὁ μιστος, c. ritu ne san e or vitti differoni predicates . ait XXviii. 19. βαπτίζοντες αυτους ει τοονομα οὐ Πατρος καὶ τοῖ ἱοῖ καὶ το αγίου Πνεύματος. 1 Cor. xii. 4.coll. 5. G. τ δε αὐτο Πνεύμα-καὶ ὁ αὐτος Κύριος - ὁ δε αὐτος Θεος, and ver 11 coli. 7. 8 9. 13. Dis 2 Cor. Xili. 13. η χάρις οὐ Κυρίου Ἐσολ ιστοὐ καὶ Ἀγάπη το Θεοῖ, καὶ η κοινωνία το αγίου Πνεύματος μετὰ πάντων ὐμῶν. pD. H. 18. there is an evident resereno torine inre persons. 1 Pet. i. 2. κατὰ πρόγνωσιν Θεο πατρος εν αγιασμῶΠνευματος, ις πακον καὶ ραντισμον--ατος Ἱησο μιστοῖ. Se εὐάγιασμα Πνευματος page XXVii. Jude 20 ε Πνεύματι ἁγία προσευχόμενοι, αυτους ε αγάπη θεολτηρησατε, προσδεχόμενοι το ελεος το Κυρίου μῶν
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ησοῖ μιστο ει ζων αἰώνιον. Se prepositions page xxvi. Sol fonnis . . Diit a tne genuine nes of this verse is lisputed, nere 1 no necessityrio est pon it. Where ne sanae omni science is predicatsed of τὸ νευμα as of ὁ Θεός. 1 Cor. i. 10. τὸ γαρ νεῖμα πάντα ερευνα καὶ τὰ βάθη του Θεοῖ. Ver. 11. ἴτω καὶ τὰ του θεοῖ οὐδεις Iδεν ει μη τὸ Πνεῖμα του
Knere initimate unionis Onenes. Villi ho Fatuor is predica tedo τὸ νευμα Ionii XV 26. τὸ νευμα της ληθειας, ὁ παρὰ του
senco os in article, or it ma ne the inutaeiace of the Spirit. coli. i. 1 and Acts i. 17 18 quote froni Ioel iii 1 2 coli. i. 33. 38. Unere a person is sal to De Dori of in Spirit, spolion os tuo spiritua renovation, i. e. ne ne v modes of thinlcing, Deling, act-ing, unicii are Xnidi ted Dyrinose Vli sinceret and with a livolysatin ena Drace ne Ospei. Dun iii 5. 6. S. ὁ γεγενημένος ἐκ του
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Roni. X. 1. ἀληθειαν λεγα εν ριστα ' ου ψευδομαι-εν Πνεύματι. In solemn Diestation Rom. X v. 30 παρακαλῶ δε υμῆς-δια το Κυρίου
ημων ησοὐ ριστού, καὶ διὰ της γάπης οὐ Πνεύματος. In the regeneration und sanctiscation os Christians o Cor. vi. 11. ἁλλα ἀπελου- σασθε, ἀλλα ηγιάσθητε, ἀλλ' ἐδικαιά τε ε τω ονόματι οὐ Κυρίου ησοὐ καὶ ε τω Πνεύματι οὐ Θεο ημῶν. So τὸ νεῖμα an ὁ ριστος uresuid o De ori veli vitii naen conlpare ne Xample cite uDOve, vi tu Ionii xiv. 23. v. 4. 2 Cor. xiii 5. pn. d. 17. nil. i. 19. 'Unor τὸ Πνεῖμα το ἄγιον is falxto descend πνευματι κλειδει, uponJesus iste nis aptisni; ulce in. 22. Mait in 16. Maricci 10. Jolin i 32 33 coli. H. 34. As contingo Curistians arid renaainini vitii nem, in orde to impar a more perfect knowledge os livine rei in ando assordsuppor an consolation. Jonii iv. 17. 26. ξ δε παράκλητος, τοΠνεῖμα, άγιον,-εκεῖνος μῶς διδάξει πάντα. v. 26. ο παράκλητος-το Πνεῆμα της ἀληθείας, i. e. nat livine Spirit unicii vili impari ne knowledg os divine miti ascivi. 13. 14. τὰ νεθμα της ἀληθείας οδηγησει μῶς εἰς πῆσαν τρο ἀληθειαν. O pnere any one is sui tognovo homotu Spirit Eph iv. 30. μη λυπεῖτε το Πνεὐμα οἰγιοντο Θεοὐ, εν ω εσφραγίσθητε, i. e. D vvliose istis and influences v arestrengtnenexand confirmed a d sealed xc coli. Is lxiii. 10. Vnere τὸ νεῖμα το γιον is represente a besto vin those
miraculous gift Dy vhicli ne postles an pranaitivo Cnristians wero distinguished, and D vvlaichonen vere qualisieci in a specialmaniter sor ne ossice os videt propa tingone Dristian religion Acts i. S. ληψεσθε δυναμιν πελθόντος οὐ γιο Πνευματος εφ'
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ύμας κ. . . -Xhi. 2. - Particulari acussor thalaid sor in ni ultiplication and strengi nening os in cniarcnes ocis X. 31. αἱ εκκλησίαι-ειχον εἰρον, οἰκοδομούμεναι καὶ πορευόμεναι τα φόβω του Κυρίου. καὶ τῆ παρακλησε του ἁγιο Πνεύματος πληθύνοντο. O in the appotnt-ymen Oftne επίσκοποι, cis xv. 28. τα ποιμνίω ν ά μας το νεὐμα
20. Marii xiii. 11. I in xii. 12.
Vnere το Πνεὐμα is represented a thes aut oesos revelation tonae rari a commiamicatini knowledge os present facts and evenis Lulce n. 26. Acts x. 19. εἶπεν αὐτω Πετρα το νεὐμα ἰδού ἄνδρες τρεῖς ζητου, σε. i. 12. O us coniim unicatin intimonitions. Vam1 ings, invitations, c. throtioli ne Apostlec Rev. n. 7. ο εχω ους, ακουσάτω τί το Πνεὐμα λεγε τα; ἐκκλησίαις, i. e. that Spirit Whose influenco ne Apostle vas rapi in pneti vision, i. 10. uirillaearit ne essiali ut litin messages to ne claui cnes. H. 11. 17. 29. i. s. 13. 22. xiv. 13. ναὶ λεγει το νεὐμα. XXu. 17. καὶ το Πνεύμα καὶ η νυμφη λέγουσιν, 'Eρχου the Spirit and the t ride say, Coine, i. e. t emotu Spirit ullo actuates ne postles a distinistersos in Gospei and ea is ni en to ne noluieulge and reception Osciti vine mitti, and ne vliolo CD in cn os timst, invite o conie, &c. So God is suid o conini unicato revelations διὰ του Πνεύματος αυτοὐ, 1 Cor. i. 10. unere niniscience is uis ascrauedo το Πνεὐμα,
Spint. Mati xii. 32. xv nere themoly Spirat is suid o De blas- pnented, and where ibis used in opposition ο ὐυιος τοὐ ἀνθρώπου in no precedin par of tne verse. In ne forme verse also, 31 it is used in the personat sense, coli 1 Pet. v. 14 and Acts i. S. Andse Eph. v. 30. o Maricii. 29. Liuices xii. 10. Se also linii.
34. vii 39. coli. xvi. 13. I4 A ct v. 32. το νεύμα το αγιον, ἔδωκεν ὀ Θεος, is xv read JOnnii. 16. that God του υἱον αυτο ἔδωκεν.oolinii. 24. iv. 13. Acts X. 44. 45. xi. 15. v. S. ix. 6. 1 Tness. i. b. iv. S. v. 19. Acts vii 51. viii. 29. v. S. vi. 6. 7. Gal. v. 6. Thomol Spirit enaulin person to foretet future vetits,inc. Λcts xi M. Aγαβος σημανε δια του Πνεύματος. XXI. 4. 11. XX. 23.