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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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Satanic ruler as defined in the Vines Complete Expository Dictionary
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kosmokrator (κοσμοκράτωρ, 2888) denotes “a ruler of this world” (contrast pantokrator, “almighty”). In Greek literature, in Orphic hymns, etc., and in rabbinic writings, it signifies a “ruler” of the whole world, a world lord. In the NT it is used in Eph. 6:12, “the world rulers (of this darkness),” rv, kjv, “the rulers (of the darkness) of this world.” The context (“not against flesh and blood”) shows that not earthly potentates are indicated, but spirit powers, who, under the permissive will of God, and in consequence of human sin, exercise satanic and therefore antagonistic authority over the world in its present condition of spiritual darkness and alienation from God. The suggested rendering “the rulers of this dark world” is ambiguous and not phraseologically requisite. Cf. John 12:31; 14:30; 16:11; 2 Cor. 4:4.¶
W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 540.
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God’s love as defined in the Greek by Wuest in 1 Peter 4:8
1 Peter 4:8
Verse eight
The word “charity” is the translation of the Greek word speaking of God’s love (John 3:16), the love produced in our hearts by the Holy Spirit (Rom. 5:5; Gal. 5:22). The word today refers to the act of alleviating the necessities of the poor. The Greek word has no such idea in it. The Greek word here translated “fervent” means literally “stretched out.” The idea is that of a love that is extended to reach the one loved. It is the act of one who, instead of living a self-centered life, gives of himself to others. The word means here, “intent, earnest, assiduous.” “Have among yourselves” is literally “having (love) toward one another.”
The words “above all” are more properly “before all in order of importance.” That is, love is a prerequisite to all proper exercises of Christian duty. Courtesy without love is a cold thing. Generosity without love is a harsh thing. Love makes all the other virtues what they should be. The reason for this exhortation to love one another is that love covers a multitude of sins. That is, when one Christian truly loves his fellow Christian, he will not publish abroad his failings, but will cover them up from the sight of others. How much gossip is eliminated when we love each other.
1 Peter 4:8
Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader, vol. 11 (Grand Rapids: Eerdmans, 1997), 115.
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