dysentery," of which the father of Publius at Melita was healed (as Hippocrates uses fever in the
plural).^1013
He was equally familiar with navigation, not indeed as a professional seaman, but as an
experienced traveller and accurate observer. He uses no less than seventeen nautical terms with
perfect accuracy.^1014 His description of the Voyage and Shipwreck of Paul in Acts 27–28, as explained
and confirmed by a scholarly seaman, furnishes an irrefragable argument for the ability and
credibility of the author of that book.^1015
Luke is fond of words of joy and gladness.^1016 He often mentions the Holy Spirit, and he is
the only writer who gives us an account of the pentecostal miracle.^1017 Minor peculiarities are the
use of the more correct λίμνηof the lake of Galilee for θάλασσα, νομικόςand νομοδιδάσκαλοςfor
γραμματεύς, τὸ εἰρημένονin quotations for ῤηθέν, νῦν φορ ἄρτι, ἑσπέραfor ὀψία, the frequency
of attraction of the relative pronoun and participial construction.
There is a striking resemblance between the style of Luke and Paul, which corresponds to
their spiritual sympathy and long intimacy.^1018 They agree in the report of the institution of the
Lord’s Supper, which is the oldest we have (from a.d. 57); both substitute: "This cup is the new
covenant in My blood," for "This is My blood of the (new) covenant," and add: "This do in
remembrance of Me" (Luke 22:19, 20; 1 Cor. 11:24, 25). They are equally fond of words which
characterize the freedom and universal destination of the gospel salvation.^1019 They have many
terms in common which occur nowhere else in the New Testament.^1020 And they often meet in(^1013) Acts 28:8: πυρετοῖς καὶ δυσεντερίῳ συνεχόμενον. Other instances of medical knowledge are found in Luke 8:46; 22:44;
Acts 3:7; 9:18; 10:9, 10. Dr. Plumptre even traces several expressions of Paul such as "healthy doctrine" (1 Tim. 1:10; 6 3), "
gangrene" or " cancer" (2 Tim. 2:17), the conscience " seared," or rather " cauterized"(1 Tim. 4:2), and the recommendation of
a little wine for the stomach’s sake (1 Tim. 5:23), to the influence of " the beloved physician," who administered to him in his
peculiar physical infirmities. Rather fanciful. Rev. W. K. Hobart, of Trinity College, Dublin, published a work (1882) on The
Medical Language of St. Luke, in which he furnished the proof from internal evidence that the Gospel of Luke and the Acts of
the Apostles were written by the same person, and that the writer was a medical man. He has compared over four hundred peculiar
words and phrases of these books with the use of the same words in Hippocrates, Aretaeus, Dioscorides, and Galen.
(^1014) Among these are seven compounds of πλέω, describing the motion and management of a ship, as follows: πλέω, to sail,
Luke 8:23; Acts 21:3; 27:6, 24. ἀποπλέω, to sail from, Acts 13:4; 14:26; 20:15; 27:1.βραδυπλοέω (from βραδύς, slow), to sail
slowly, Acts 27:7. διαπλέω, to sail through (not " over," as in the A. V.), Acts 27:5. εκπλέω, to sail away, Acts 15:39; 18:18;
20:6. καταπλέω, to arrive, Luke 8:26. ὑποπλέω, to sail under the lee, Acts 27:4, 7. παραπλέω, to sail by, Acts 20:16. Add to
these the following nautical terms: ἁνάγομαι, to get under way, to put to sea, Acts 27:4. διαπεράω to sail over, Acts 21:2.
διαφέρομαι, to be driven to and fro, Acts 27:27. ἐπικέλλω, to run the ship ashore, Acts 27:41.εὐθυδρομέω , to make a straight
course, Acts 16:11; 21:1. παραλέγομαι (middle), to sail by, Acts 27:8, 13. ὑποτρέχω (aor. 2, ὑπέδραμον), to run under the lee,
Acts 27:16. φέρομαι (pass.), to be driven, Acts 27:15, 17. Also, ἐκβολὴν ἐποιοῦντο, Acts 27:18, and ἐκούφιζον τὸ πλοῖον,
27:38, which are technical terms for lightening the ship by throwing cargo overboard.
(^1015) See James Smith, i.e., and Schaff’s Companion to the Gr. Test., pp.57-61.
(^1016) As χαρά, Luke 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41, 51.
(^1017) πνεῦμα ἅγιον or πνεῦμα alone, Luke 1:15, 34, 35, 41, 67; 2:25, 26, 27; 3:16, 22, 4:1, 14, 18; 12:10, 12; and still more
frequently in the Acts, which is the Gospel of the Holy Spirit.
(^1018) See Holtzmann, Syn. Evang., pp. 316-324, copied in part (without acknowledgment) by Davidson, Introd., I. 437 sqq.
Holtzmann enumerates about two hundred expressions or phrases common to Luke and Paul, and more or less foreign to the
other writers of the New Testament.
(^1019) As χάρις, ἔλεος , πίστις, δικαιοσύνη, δίκαιος , ἄγιον, γνῶσις, δύναμις κυρίου.
(^1020) As ἀγνοεῖν, ἀδικία, ἀθετεῖν, αἰχμαλωτίζειν, ἀναπέμπειν, ἀνταποκρίνεσθαι, ἀντικείμενος, ἀντιλαμβάνεσθαι, ἀπελπίζειν,
ἀπολογεῖσθαι, ἀτενίζειν, ἐκδιώκειν, ἐπιφαίνειν, εὐγενής , ἠχεῖν, καταργεῖν, κινδυνεύειν, κυριεύειν, πανοπλία,παράδεισος,
συγχαίρειν, συνευδοκεῖν, ὑστέρημα, χαρίζεσθαι, ψαλμός also the particlesἀλλ ̔ οὐδέ, εἰ καί, εἰ μήτι, τίς οὖν.The word κύριοςas
a substitute for Jesus occurs fourteen times in Luke and often in the Epistles, but only once in the Synoptists (the closing verses
of Mark, 16:19, 20).
A.D. 1-100.