elénchō [to bring to light], élenxis [rebuke], élenchos [conviction], elegmós [rebuke] as defined in the TDNTA

elénchō [to bring to light], élenxis [rebuke], élenchos [conviction], elegmós [rebuke] elénchō. 1. The use outside the NT is complex. In Homer elénchō means “to scorn,” “to bring into contempt.” Later senses are a. “to shame,” b. “to blame,” c. “to expose,” “resist,” d. “to interpret,” “expound,” and e. “to investigate.” LXX meanings are “to rebuke,” “to punish,” “to condemn or convict,” “to examine,” and for the root ykḥ it denotes God’s disciplining by teaching, admonition, testing, and correction. 2. In the NT the use is restricted. With the accusative of person it means “to show people their sins and summon them to repentance,” either privately (Mt. 18:15) or congregationally (1 Tim. 5:20). The Holy Spirit does this (Jn. 16:8), as also Christ does both now (Rev. 3:19) and at the parousia (Jude 15). No one can do it to Jesus himself (Jn. 8:46). Sinners experience this exposure when faced by the prophetic call (Lk. 3:19), divine instruction (Heb. 12:5), or the law (Jms. 2:9). perí is used to denote the fault (Lk. 3:19), with hóti for elaboration (Jn. 16:9ff.). Correction as well as exposure or conviction is implied; the corresponding action is élenxis (2 Pet. 2:16) or elegmós (2 Tim. 3:16). 3. The battle against sin signified by elénchō is based on the OT and Judaism. Lev. 19:17 demands correction. Rebuke is an integral part of love for the rabbis. Prov. 3:12; Job 5:17, etc. depict God as One who educates by correction (cf. Heb. 12:5). The Jewish view of the last judgment includes the exposure of wickedness, as in Jude 15. The group plays an important role in Greek philosophy. In Plato and Aristotle the reference is to the controverting of propositions or to negative conclusions, but Epictetus is closer to the NT with his ethical use in connection with the philosophical cure of souls. elénchos, élenxis, elegmós. elénchos means a. “proof,” “convincing,” “refutation,” and b. “investigation,” “account.” elegmós in 2 Tim. 3:16 and élenxis in 2 Pet. 2:16 mean the rebuking of the sinner. In Heb. 11:1, however, the sense of elénchos is “persuasion,” but not in a subjective sense. Normal usage suggests that “things not seen” is an objective, not a subjective genitive. An elénchos is present as the basis of resting on what is hoped for. Faith does not do the convincing, but God, for the whole point in Hebrews is that faith stands on the revelation, word, and promise of God. Faith is the divinely given conviction of things unseen and is thus the assurance of what is hoped for. 

[F. Büschel, II, 473–76]

Gerhard Kittel, Gerhard Friedrich, and Geoffrey William Bromiley, Theological Dictionary of the New Testament, Abridged in One Volume (Grand Rapids, MI: W.B. Eerdmans, 1985), 221–222. 

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