The Greek New Testament uses various terms to express rebuke, correction, conviction, and exposure of wrongdoing. Among these, ἐπιτιμάω and ἐλέγχω emerge as two major verbs associated with verbal discipline or moral judgment. While both can involve confrontation, they differ in tone, function, and theological nuance. This study also incorporates the related noun forms αἰτία and ἔλεγχος, which contribute to the semantic field of accusation, evidence, and moral proof.
Lexical Definitions and Etymology
- ἐπιτιμάω – A compound of ἐπί (“upon”) and τιμάω (“to value, honor”), but in Koine usage it evolved to mean “to rebuke,” “to censure,” or “to command sternly.” It often implies authority and urgency, especially when used by Jesus.
- ἐλέγχω – Derived from classical Greek where it meant “to refute,” “to expose,” or “to convict.” It carries a strong forensic or moral sense, often denoting the uncovering of guilt and calling someone to accountability.
- αἰτία – Literally “cause” or “reason,” but commonly used in judicial or accusatory contexts to mean “charge” or “grounds for accusation.”
- ἔλεγχος – A noun form of ἐλέγχω, meaning “proof,” “evidence,” or “conviction,” often in moral or legal contexts.
ἐπιτιμάω: Authoritative Rebuke and Command
Used approximately 29 times in the New Testament, ἐπιτιμάω often appears in imperative or authoritative contexts. Jesus frequently uses it to silence demons (Mark 1:25), to rebuke wind and waves (Mark 4:39), or to confront sickness. It is also used in human interpersonal rebuke, such as when Peter “rebukes” Jesus (Mark 8:32), or when Jesus rebukes the disciples.
This verb is abrupt and commanding in tone. It conveys a swift, verbal command intended to halt behavior or to assert authority. Its focus is not on reasoning or persuasion but on immediate correction or restraint—especially in spiritual or miraculous settings.
ἐλέγχω: Conviction, Exposure, and Moral Reproof
ἐλέγχω appears around 17 times in the New Testament and takes on a deeply moral tone. It is not merely rebuke—it is exposure. It involves bringing sin to light and confronting individuals with truth for the purpose of repentance.
Examples include:
- John 3:20: “Everyone who does evil hates the light and does not come to the light, lest his works be ἐλεγχθῇ (exposed).”
- 1 Timothy 5:20: “Those who sin, rebuke before all, so that the rest may fear.”
- Titus 1:9: Elders must be able to “exhort in sound doctrine and to ἐλέγχειν those who contradict.”
ἐλέγχω does not always provoke immediate change, but it presses for inner conviction. It can involve logical demonstration (as in legal contexts) or moral conscience (as in pastoral exhortation). It is used of the Holy Spirit’s work in John 16:8: “He will convict (ἐλέγξει) the world of sin.”
Comparison of Force and Focus
| Term | Meaning | Primary Focus | Typical Use |
|---|---|---|---|
| ἐπιτιμάω | To rebuke, command, or censure | External authority, immediate response | Jesus silencing demons, storms; people rebuking others |
| ἐλέγχω | To expose, convict, refute | Internal realization, moral confrontation | Pastoral correction, divine conviction, exposure of sin |
αἰτία and ἔλεγχος: Judicial and Evidential Dimensions
Both of these nouns are semantically linked to ἐλέγχω and expand its forensic dimension:
- αἰτία – Frequently used in trial settings in the Gospels. Pilate asks, “What αἰτίαν do you bring against this man?” (John 18:29). It refers to formal charges or grounds for prosecution.
- ἔλεγχος – More abstract and philosophical; used in Hebrews 11:1: “Faith is the ἔλεγχος of things not seen.” It refers to conviction or demonstrative proof, implying rational certainty or moral evidence.
Whereas ἐπιτιμάω is devoid of evidence or rational discourse (it’s a command), ἐλέγχω, αἰτία, and ἔλεγχος imply reason, cause, and proof—whether moral, legal, or logical.
Pastoral and Theological Applications
The pastoral epistles (1–2 Timothy, Titus) favor ἐλέγχω over ἐπιτιμάω. For example:
- Titus 2:15: “Reprove (ἐλέγχε) with all authority.”
- 2 Timothy 4:2: “Preach the word… reprove (ἔλεγξον), rebuke (ἐπίπληξον), exhort.”
This pairing shows both terms in proximity, indicating different shades of rebuke—ἐλέγχω for exposing error, and ἐπιτιμάω (or ἐπίπληξον) for issuing correction. A complete pastoral approach includes both confrontation (moral exposure) and directive rebuke (commanding a change).
The Role of the Holy Spirit and the Word
In John 16:8, Jesus promises that the Spirit will “convict the world concerning sin, righteousness, and judgment.” The Greek verb is ἐλέγξει. This shows that ἐλέγχω is not merely human reproof but a divine act of conviction, often mediated by the Word of God. Similarly, in Hebrews 4:12, the Word of God is said to discern the thoughts and intentions of the heart—closely related to the exposing nature of ἐλέγχω.
Reproof, Authority, and the Restoration of the Wayward
These Greek terms reveal the multidimensional nature of correction in the New Testament. ἐπιτιμάω brings swift authoritative rebuke, often to silence or stop unrighteousness. ἐλέγχω seeks a deeper moral awakening, pressing the soul toward repentance through truth. αἰτία and ἔλεγχος contribute legal and rational grounding to the process of discernment and correction.
Used wisely, these terms help define a holistic biblical theology of correction—one that is not merely punitive, but restorative, truthful, and transformative.
