NONE.filter - rwp mild:

rwp@2Timothy:2:24 @{Must not strive} (\ou dei machesthai\). Rather, "it is not necessary for him to fight" (in such verbal quibbles). The negative \ou\ goes with \dei\, not with the infinitive \machesthai\. {Gentle} (\pion\). Old word (from \epos\, speech), affable, mild, in N.T. only here (and strkjv@1Thessalonians:2:7| in some MSS.; W. H. have \npios\). {Teachable} (\didaktikon\). See strkjv@1Timothy:3:2|. {Forbearing} (\anexikakon\). Late compound (from future of \anech\, \anex\, and \kakon\, putting up with evil). Here only in N.T.

rwp@Acts:10:14 @{Not so, Lord} (\Mdams, kurie\). The negative \mdams\ calls for the optative \ei\ (may it not be) or the imperative \est\ (let it be). It is not \oudams\, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (\thuson\) the unclean animals as from the Lord (\kurie\) but declines it three times. {For I have never eaten anything} (\hoti oudepote ephagon pan\). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of \pan\ (everything) with \oudepote\ (never) is like the Hebrew (_lo--kl_) though a like idiom appears in the vernacular _Koin_ (Robertson, _Grammar_, p. 752). {Common and unclean} (\koinon kai akatharton\). \Koinos\ from epic \xunos\ (\xun, sun\, together with) originally meant common to several (Latin _communis_) as in strkjv@Acts:2:44; strkjv@4:32; strkjv@Titus:1:4; strkjv@Jude:1:3|. The use seen here (also strkjv@Mark:7:2,5; strkjv@Romans:14:14; strkjv@Hebrews:10:29; strkjv@Revelation:21:27; strkjv@Acts:10:28; strkjv@11:8|), like Latin _vulgaris_ is unknown in ancient Greek. Here the idea is made plain by the addition of \akatharton\ (unclean), ceremonially unclean, of course. We have the same double use in our word "common." See on ¯Mark:7:18f.| where Mark adds the remarkable participle \katharizn\ (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God's plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

rwp@Acts:18:16 @{He drave them} (\aplasen autous\). First aorist active indicative of \apelaun\, old word, but here alone in the N.T. The Jews were stunned by this sudden blow from the mild proconsul and wanted to linger to argue the case further, but they had to go.

rwp@Acts:27:22 @{And now} (\kai ta nun\). Accusative plural neuter article of general reference in contrast with \men\ in verse 21|. Paul shows modesty (Bengel) in the mild contrast. {No loss of life} (\apobol psuchs oudemia\). Old word from \apoball\, to throw away, only twice in N.T. strkjv@Romans:11:15| (rejection) and here. He had foretold such loss of life as likely (verse 10|), but he now gives his reason for his changed view.

rwp@Acts:28:19 @{When the Jews spake against it} (\antilegontn tn Ioudain\). Genitive absolute again, \antilegontn\ (\antileg\) common verb for speaking against as in strkjv@13:45|. _Clementer dicit_ (Bengel). "The word is a mild one to describe the bitter enmity of the Jews" (Knowling). {I was constrained} (\nagkasthn\). "I was compelled," first aorist passive indicative of \anagkaz\, the very word used of Paul's efforts to get the Christians to blaspheme (26:11|) which see. Paul was compelled to appeal to Caesar (see strkjv@25:11,12| for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. {Not that I had aught to accuse my nation of} (\ouch hs tou ethnous mou echn ti katgorein\). This use of \hs\ with a participle (\echn\) is common in Greek for the alleged reason. The genitive case with the infinitive \katgorein\ is regular. Paul says \ethnos\ instead of \laos\ as in strkjv@24:17; strkjv@26:4|.

rwp@Hebrews:11:37 @{They were stoned} (\elithasthsan\). Like Zechariah son of Jehoiada (2Chronicles:24:20|). "A characteristic Jewish punishment" (Vincent). First aorist passive indicative of \lithaz\ (John:10:31|). {They were sawn asunder} (\epristhsan\). First aorist passive indicative of \pri\ or \priz\, old verb (\prion\, a saw). Cruel Jewish punishment (Amos:1:3|) said to have been inflicted on Isaiah. {They were tempted} (\epeirasthsan\). First aorist passive indicative of \peiraz\. The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after \epristhsan\. One of the seven brothers was fried (II Macc. strkjv@7:4) and so \eprsthesan\ (were burned) from \pimpra\ (Acts:28:6|) has been suggested. {With the sword} (\en phoni machairs\). "In (by) slaughter of the sword" (Ionic form of the genitive \machaires\ as in strkjv@Exodus:17:13; strkjv@Numbers:21:24|). The fate of unpopular prophets (1Kings:10:10; strkjv@Jeremiah:26:23|). {They went about} (\perilthon\). Constative aorist active indicative of \perierchomai\ (picturesque compound verb). Here the sufferings of the living. {In sheep skins} (\en mltais\). Late word from \mlon\ (sheep), rough garment of prophets as Elijah (1Kings:19:13,19|), here only in N.T. In Byzantine Greek a monk's garb. {In goatskins} (\en aigeiois dermasin\). \Derma\, old word from \der\, to flay (Matthew:21:35|), here only in N.T. \Aigeios\, old adjective (from \aix\, goat), here only in N.T. {Being destitute} (\husteroumenoi\). Present passive participle of \hustere\, old verb to be left behind, used by Paul of himself (2Corinthians:11:9|). {Afflicted} (\thlibomenoi\). Present passive participle of \thlib\, common verb to oppress. {Evil entreated} (\kakouchoumenoi\). Present passive participle of \kakouche\, late compound verb from obsolete \kakouchos\ (\kakos\ and \ech\), in LXX (1Kings:2:26|), in N.T. only here and strkjv@13:3|. See \sunkakoucheisthai\ in strkjv@11:25|.

rwp@Info_Luke @ THIS COMPANION OF PAUL A PHYSICIAN The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his _Medical Language of St. Luke_ proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his _Horae Synopticae_ have picked out the most pertinent items which will stand. Cadbury in his _Style and Literary Method of Luke_ denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke "the beloved physician" (\ho iatros ho agaptos\, strkjv@Colossians:4:14|), "my beloved physician." Together they worked in the Island of Malta (Acts:28:8-10|) where many were healed and Luke shared with Paul in the appreciation of the natives who "came and were healed (\etherapeuonto\) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing (\iasato\), while Luke practised his medical art also. Other notes of the physician's interest will be indicated in the discussion of details like his omitting Mark's apparent discredit of physicians (Mark:5:26|) by a milder and more general statement of a chronic case (Luke:8:43|).

rwp@Luke:2:8 @{Abiding in the field} (\agraulountes\). From \agros\, field and \aul\, court. The shepherds were making the field their court. Plutarch and Strabo use the word. {Keeping watch} (\phulassontes phulakas\). Cognate accusative. They were bivouacking by night and it was plainly mild weather. In these very pastures David had fought the lion and the bear to protect the sheep (1Samuel:17:34f.|). The plural here probably means that they watched by turns. The flock may have been meant for the temple sacrifices. There is no way to tell.

rwp@Matthew:5:5 @{The meek} (\hoi praeis\). Wycliff has it "Blessed be mild men." The ancients used the word for outward conduct and towards men. They did not rank it as a virtue anyhow. It was a mild equanimity that was sometimes negative and sometimes positively kind. But Jesus lifted the word to a nobility never attained before. In fact, the Beatitudes assume a new heart, for the natural man does not find in happiness the qualities mentioned here by Christ. The English word "meek" has largely lost the fine blend of spiritual poise and strength meant by the Master. He calls himself "meek and lowly in heart" (Matthew:11:29|) and Moses is also called meek. It is the gentleness of strength, not mere effeminacy. By "the earth" (\tn gn\) Jesus seems to mean the Land of Promise (Psalms:37:11|) though Bruce thinks that it is the whole earth. Can it be the solid earth as opposed to the sea or the air?

rwp@Matthew:27:48 @{Gave him to drink} (\epotizen\). Imperfect of conative action, {offered him a drink} of vinegar on the sponge on a reed. Others interrupted this kindly man, but Jesus did taste this mild stimulant (John:19:30|) for he thirsted (John:19:28|).

rwp@Revelation:5:11 @{And I saw} (\kai eidon\). A new feature introduced by the outer and vaster circle (\kukli\) of angels who catch up the new song of redemption in antiphonal singing, answering the song of the four living creatures and the twenty-four elders. Some MSS. read \hs\ (as if) before \phnn\ (voice). Ten thousand times ten thousand (\muriades muriadn kai chiliades chiliadn\). Literally, "myriads of myriads and thousands of thousands," a mild husteron-proteron. The regular order in I Enoch 40:I. See strkjv@Daniel:7:10| for \chiliai chiliades\ (thousand thousands) and \muriai muriades\ (countless myriads). They are all efforts to express the innumerable hosts of the angels.