Gentleness: jen'-t'-l-nes ('anah; epieikeia, chrestotes): In II Samuel 22:36 'anah, "to bend low," "to condescend," is translated "gentleness," "Thy gentleness hath made me great," the Revised Version, margin "or condescension"; so also Psalms 18:35, where the word is 'anwah "humility," "gentleness," or "condescension." In the New Testament epieikeia ("fairness," "moderation," in Acts 24:4 translated "clemency") is in II Corinthians 10:1 translated "gentleness," "the meekness and gentleness of Christ" (2 Macc 2:22 "favour," the Revised Version (British and American) "forbearance"); chrestotes, "kindness," "usefulness," is translated "gentleness" in Galatians 5:22 the King James Version, the Revised Version (British and American) "kindness"; chrestos is the word translated "kind" (to the unthankful and evil, Luke 6:35), and chrestotes seems to carry in it a similar idea of active kindness.
Gentle occurs in the Old Testament only in the Revised Version (British and American) of Jeremiah 11:19, "I was like a gentle lamb" (kebhes). In the New Testament it is the translation of epios, "mild," "gentle" (I Thessalonians 2:7; II Timothy 2:24), and of epieikes, "fitting" "proper," etc. (I Timothy 3:3 the Revised Version (British and American);Titus 3:2;James 3:17; I Peter 2:18); also, with article, Philippians 4:5 (the King James Version "moderation," the Revised Version (British and American) "forbearance"). In 2 Macc 15:12 Onias is said (the King James Version) to be "gentle (praos) in condition," the Revised Version (British and American) "in manner."
W. L. Walker from the International Standard Bible Encyclopedia
Actually, though it may be translated “gentleness” in some translations, ‘anah (הנע) means to humble and afflict one’s self so in my opinion it would probably be better to choose to “bend low” if you wanted to follow the literal route. 2 Samuel 22:36 in the Holman is rendered “help” and the NET has it as “willingness to help”. Since ‘anah in Hebrew is literally “answer” we must understand that it is God’s condescension to go out of His way to be what David needs that is intended.
Again, in Psalm 18:35 the term ‘anwah denotes humility and condescension. So the Holman puts it correctly, “Your humility exalts me.”
I completely disagree with the Revised Version’s translation of kebhes (כְּכֶבֶשׂ) in Jeremiah 11:19 as “gentle” as it comes from a root which means “to dominate” and must connote the masculinity of the sheep (i.e. a ram) rather than its demeanor.
Epiekeia (ἐπιείκεια) in Acts 24:4 and 2 Corinthians 10:1 is mildness, gentleness, indulgence or fairness. The Holman has it “graciousness” in Acts and “humble” in 2 Corinthians. The NET notes at 2 Corinthians 10:1 that Dr. Walker syas that when the two Greek nouns prauth and eipiekeia are used together, 90% of the time the connotation is “leniency and clemency.” He goes on to say that “leniency and clemency” has a military connotation, which is precisely what appears in the following verses.
· 2 Corinthians 10:2-3 HCSB For although we are walking in the flesh, we do not wage war in a fleshly way, (4) since the weapons of our warfare are not fleshly, but are powerful through God for the demolition of strongholds. We demolish arguments
So when he discusses “leniency and clemency” the nuance is the sparing use of authority. It is not that you do not fight and overcome your enemy but that you are gracious in victory and do your best to limit the collateral damage.
1 Thessalonians 2:7 and 2 Timothy 2:24 both use epios which can mean “affable, mild, or gentle” indicating how Paul was among them in the first and is a direct command in the second. However, within the immediate context Paul also commands resistance to lashon hara and specifically names two men whose evil speech he describes as spreading like gangrene!
· 2 Timothy 2:14-17 HCSB Remind them of these things, charging them before God not to fight about words; this is in no way profitable and leads to the ruin of the hearers. (15) Be diligent to present yourself approved to God, a worker who doesn't need to be ashamed, correctly teaching the word of truth. (16) But avoid irreverent, empty speech, for this will produce an even greater measure of godlessness. (17) And their word will spread like gangrene, among whom are Hymenaeus and Philetus.
Obviously Paul’s understanding of “gentle and able to teach” is a little different than our Midwestern idea!
“Epiekes” in 1 Timothy 3:3; Titus 3:2; James 3:17 and 1 Peter 2:18 carries the meaning of “fairness” from “epiekeia” (see above) to the point of “fitting and proper.” So in those cases we are to determine what is fitting and proper to the situation and pursue that. If mildness will produce the best results then that is the appropriate response. If “sharp rebuke” seems to be a better tool, then it is a poor workman indeed who neglects to use it. This is part and parcel of “being all things to all men” (1 Corinthians 9:19-23). To the rebellious we must be stern. To the ignorant we must be patient teachers. To the lost we must be evangelists. To fellow leadership we must be examples of holiness and righteousness. “Epiekes” in Philippians 4:5 is rendered “graciousness” in the Holman and “gentleness” in the NET. Yet it is directly defined as doing what is seeming or suitable; pursuing what is equitable, fair, mild, gentle. Again, we are left with the decision of what is suitable in any given situation but encouraged to keep it on the mild side if at all possible. Only ramp things up to the necessary degree to produce the desired results.
Galatians 5:22’s list of the fruit of the Spirit include gentleness which the translation of chrestotes (χρηστότης). Chrestotes indicates moral goodness, integrity or secondarily benignity and kindness. The active kindness is thus guided by moral goodness and integrity while being moderated by benignity and kindness. Think “speak the truth in love” (Ephesians 4:15). Indeed,
· 1 Corinthians 13:1-3 HCSB If I speak the languages of men and of angels, but do not have love, I am a sounding gong or a clanging cymbal. (2) If I have the gift of prophecy, and understand all mysteries and all knowledge, and if I have all faith, so that I can move mountains, but do not have love, I am nothing. (3) And if I donate all my goods to feed the poor, and if I give my body to be burned, but do not have love, I gain nothing.
This does not preclude giving “sharp rebukes” but commands that the motive must not be personal advancement or simply “getting things off one’s chest” but the actual, carefully considered good of the individual and the congregation.
Gentle occurs in the Old Testament only in the Revised Version (British and American) of Jeremiah 11:19, "I was like a gentle lamb" (kebhes). In the New Testament it is the translation of epios, "mild," "gentle" (I Thessalonians 2:7; II Timothy 2:24), and of epieikes, "fitting" "proper," etc. (I Timothy 3:3 the Revised Version (British and American);Titus 3:2;James 3:17; I Peter 2:18); also, with article, Philippians 4:5 (the King James Version "moderation," the Revised Version (British and American) "forbearance"). In 2 Macc 15:12 Onias is said (the King James Version) to be "gentle (praos) in condition," the Revised Version (British and American) "in manner."
W. L. Walker from the International Standard Bible Encyclopedia
Actually, though it may be translated “gentleness” in some translations, ‘anah (הנע) means to humble and afflict one’s self so in my opinion it would probably be better to choose to “bend low” if you wanted to follow the literal route. 2 Samuel 22:36 in the Holman is rendered “help” and the NET has it as “willingness to help”. Since ‘anah in Hebrew is literally “answer” we must understand that it is God’s condescension to go out of His way to be what David needs that is intended.
Again, in Psalm 18:35 the term ‘anwah denotes humility and condescension. So the Holman puts it correctly, “Your humility exalts me.”
I completely disagree with the Revised Version’s translation of kebhes (כְּכֶבֶשׂ) in Jeremiah 11:19 as “gentle” as it comes from a root which means “to dominate” and must connote the masculinity of the sheep (i.e. a ram) rather than its demeanor.
Epiekeia (ἐπιείκεια) in Acts 24:4 and 2 Corinthians 10:1 is mildness, gentleness, indulgence or fairness. The Holman has it “graciousness” in Acts and “humble” in 2 Corinthians. The NET notes at 2 Corinthians 10:1 that Dr. Walker syas that when the two Greek nouns prauth and eipiekeia are used together, 90% of the time the connotation is “leniency and clemency.” He goes on to say that “leniency and clemency” has a military connotation, which is precisely what appears in the following verses.
· 2 Corinthians 10:2-3 HCSB For although we are walking in the flesh, we do not wage war in a fleshly way, (4) since the weapons of our warfare are not fleshly, but are powerful through God for the demolition of strongholds. We demolish arguments
So when he discusses “leniency and clemency” the nuance is the sparing use of authority. It is not that you do not fight and overcome your enemy but that you are gracious in victory and do your best to limit the collateral damage.
1 Thessalonians 2:7 and 2 Timothy 2:24 both use epios which can mean “affable, mild, or gentle” indicating how Paul was among them in the first and is a direct command in the second. However, within the immediate context Paul also commands resistance to lashon hara and specifically names two men whose evil speech he describes as spreading like gangrene!
· 2 Timothy 2:14-17 HCSB Remind them of these things, charging them before God not to fight about words; this is in no way profitable and leads to the ruin of the hearers. (15) Be diligent to present yourself approved to God, a worker who doesn't need to be ashamed, correctly teaching the word of truth. (16) But avoid irreverent, empty speech, for this will produce an even greater measure of godlessness. (17) And their word will spread like gangrene, among whom are Hymenaeus and Philetus.
Obviously Paul’s understanding of “gentle and able to teach” is a little different than our Midwestern idea!
“Epiekes” in 1 Timothy 3:3; Titus 3:2; James 3:17 and 1 Peter 2:18 carries the meaning of “fairness” from “epiekeia” (see above) to the point of “fitting and proper.” So in those cases we are to determine what is fitting and proper to the situation and pursue that. If mildness will produce the best results then that is the appropriate response. If “sharp rebuke” seems to be a better tool, then it is a poor workman indeed who neglects to use it. This is part and parcel of “being all things to all men” (1 Corinthians 9:19-23). To the rebellious we must be stern. To the ignorant we must be patient teachers. To the lost we must be evangelists. To fellow leadership we must be examples of holiness and righteousness. “Epiekes” in Philippians 4:5 is rendered “graciousness” in the Holman and “gentleness” in the NET. Yet it is directly defined as doing what is seeming or suitable; pursuing what is equitable, fair, mild, gentle. Again, we are left with the decision of what is suitable in any given situation but encouraged to keep it on the mild side if at all possible. Only ramp things up to the necessary degree to produce the desired results.
Galatians 5:22’s list of the fruit of the Spirit include gentleness which the translation of chrestotes (χρηστότης). Chrestotes indicates moral goodness, integrity or secondarily benignity and kindness. The active kindness is thus guided by moral goodness and integrity while being moderated by benignity and kindness. Think “speak the truth in love” (Ephesians 4:15). Indeed,
· 1 Corinthians 13:1-3 HCSB If I speak the languages of men and of angels, but do not have love, I am a sounding gong or a clanging cymbal. (2) If I have the gift of prophecy, and understand all mysteries and all knowledge, and if I have all faith, so that I can move mountains, but do not have love, I am nothing. (3) And if I donate all my goods to feed the poor, and if I give my body to be burned, but do not have love, I gain nothing.
This does not preclude giving “sharp rebukes” but commands that the motive must not be personal advancement or simply “getting things off one’s chest” but the actual, carefully considered good of the individual and the congregation.
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