ἐπι-τιμάω, -@; impf. 3 pers. sing. ἐπετίμα, 3 pers. plur. ἐπετίμων; 1 aor. ἐπετίμησα; Sept. for 11; in Grk. writ. 1. to show honor to, to honor: twa, Hdt. 6, 39. 2. to raise the price of: 6 σῖτος ἐπετιμήθη, Dem. 918, 22; al. 3. to adjudge, award, (fr. τιμή in the sense of merited penalty): τὴν δίκην, Hat. 4, 43. 4. to tax with fault, rate, chide, rebuke, reprove, censure severely, (so Thue., Xen., Plato, Dem., al.) : absol. 2 Tim. iv. 2; τινί, charge one with wrong, Lk. [ix. 55]; xvii. 3; xxiii. 40; to rebuke —in order to curb one’s ferocity or violence (hence many formerly gave the word the meaning to restrain; against whom cf. Fritzsche on Matt. p. 325), Mt. Vili. 26; xvii. 18; Mk. iv. 39; Lk. iv. 39,41; viii. 24; ix. 42; Jude 9 [where Rec. strangely ἐπιτιμῆσαι (1 aor. act. inf.) for -unoa (opt. 3 pers. sing.)]; or to keep one away from another, Mt. xix. 13; Lk. xviii. 15; Mk. x. 13; foll. by ἵνα (with a verb expressing the opposite of what is censured): Mt. xx. 31; Mk. x. 48; Lk. xviii. 39; with the addition of λέγων [καὶ λέγει, or the like] and direct discourse: Mk. i. 25 [T om. WH br. λέγων]; Vili. 33; ix. 25; Lk. iv. 35; xxiii. 40, (cf. Ps. ev. (evi.) 9; exviil. (cxix.) 21; Zech. iii. 2; and the use of Ἢ} inNah. i. 4; Mal. iii. 11). Elsewhere in a milder sense, to admonish or charge sharply: τινί, Mt. xvi. 22; Mk. viii. 30; LK. ix. 21 (ἐπιτιμήσας αὐτοῖς παρήγγειλεν, foll. by the inf.), xix. 39; with iva added, Mt. xvi. 20 L WH txt.; Mk. Vili. 30; ἵνα μή, Mt. xii. 16; Mk. iii. 12. [Cf. Trench § iv; Schmidt ch. 4, 11.]* > ΄ Ω ἐπιτιμάω 2

ἐπιτιμάω epitimaō 29x

pr. to set a value upon; to assess a penalty; to allege as a crimination; hence, to reprove, chide, censure, rebuke, reprimand, Mt. 19:13; Lk. 23:40; in NT to admonish strongly, enjoin strictly, Mt. 12:16; Lk. 17:3

ἐπι-τιμάω, -ῶ

[in LXX for גָּעַר, Ge 37:10, Ps 9:5, Za 3:3(2); Si 11:7, al. ;]

to honour.

to raise in price

to mete out due measure;

to award;

to censure, rebuke, admonish: absol., II Ti 4:2; c. dat., Mt 8:26 17:13 19:13, Mk 4:39 8:32 10:13, Lk 4:39, 41 8:24 9:21, 42, 55 17:3 18:15 19:39, Ju 9; seq. ἵνα, Mt 12:16 16:20 20:31, Mk 3:12 8:30 10:48, Lk 18:39; seq. λέγων, λέγει, etc., Mt 16:22, Mk 1:25 8:33 9:25, Lk 4:35 23:40.†

SYN.: ἐλέγχω, q.v

OnE may ‘rebuke’ another without bringing the rebuked to a conviction of any fault on his part; and this, either because there was no fault, and the rebuke was therefore unneeded or unjust; or else because, though there was such fault, the rebuke was ineffectual to bring the offender to own it; and in this possibility of ‘rebuking’ for sin, without ‘ convincing’ of sin, lies the distinction between these two words. In ἐπιτιμᾶν lies simply the notion of rebuking ; which word can therefore be used of one unjustly checking or blaming another; in this sense Peter ‘began to rebuke’ his Lord (ἤρξατο ἐπιτιμᾶν, Matt. xvi. 22; cf. xix. 13; Luke xviii. 39):—or ineffectually, and without any profit to the person rebuked, who is not thereby brought to see his sin; as when the penitent robber ‘rebuked ’ (ἐπετίμα) his fellow malefactor (Luke xxiii. 40; cf. Mark ix. 25). But ἐλέγχειν is a much more pregnant word ; it is so to rebuke another, with such effectual wielding of the victorious arms of the truth, as to bring him, if not always to a confession, yet at least to a conviction, of his sin (Job v. 17; Prov. xix. 25), just as in juristic Greek, ἐλέγχειν is not merely to reply to, but to refute, an opponent. When we keep this distinction well in mind, what a light does it throw on a multitude of passages in the N. T.; and how much deeper a meaning does it give them. Thus our Lord could demand, “ Which of you convinceth (ἐλέγχει) Me of sin?” (John viii..46). Many ‘rebuked ’ Him; many laid sin to his charge (Matt. ix. 3; John ix. 16) ; but none brought sin home to his conscience. Other passages also will gain from realizing the fulness of the meaning of ἐλέγχειν, as John iii. 20; viii. 9; 1 Cor. xiv. 24, 25; Heb. xii. 5; butaboveall, the great passage, John xvi. 8; “ When He [the Comforter] is come, He will reprove the world of sin, and of righteousness, and of judg14 SYNONYMS OF THE NEW TESTAMENT. ὃ ιν. ment:” for so we have rendered the words, following in our ‘reprove’ the Latin ‘ arguet ;’ although few, I think, that have in any degree sought to sound the depth of our Lord’s words, but will admit that ‘convince,’ which unfortunately our Translators have relegated to the margin, or ‘convict,’ would have been the preferable rendering, giving a depth and fulness of meaning to this work of the Holy Ghost, which ‘ reprove’ in some part fails to express.’ “Ἢρ who shall come in my room, shall so bring home to the world its own ‘sin,’ my perfect ‘ righteousness,’ God’s coming ‘judgment,’ shall so ‘ convince’ the world of these, that it shall be obliged itself to acknowledge them; and in this acknowledgement may find, shall be in the right way to find, its own blessedness and salvation.” See more on ἐλέγχειν in Pott’s Wurzel-Worterbuch, vol. iii. p. 720. Between αἰτία and ἔλεγχος, which last in the N. T. is found only twice (Heb. xi. 1; 2 Tim. iii. 16), a difference of a similar character exists. Airéa is an accusation, but whether false or true the word does not attempt to anticipate ; and thus it could be applied, indeed it was applied, to the accusation made against the Lord of Glory Himself (Matt. xxvii. 37); but Z\eyyos implies not merely the charge, but the truth of the charge, and further the manifestation of the truth of the charge; nay more than all this, very often also the acknowledgment, if not outward, yet inward, of its truth on the part of the accused ; it being the glorious prerogative of the truth in its highest operation not merely to assert itself, and to silence the adversary, but to silence him by convincing him of his error. Thus Job can say of God, ἀλήθεια καὶ ἔλεγχος παρ᾽ ? Lampe gives excellently well the force of this ἐλέγξει : ‘Opus Doetoris, qui veritatern que hactenus non est agnita ita ad conscientiam etiam renitentis demonstrat, ut victas dare manus cogatur. See an admirable discussion on the word, especially as here used, in Archdeacon Hare's Mission of the Comforter, ist edit. pp. 528-544. αὐτοῦ (xxiii. 7): and Demosthenes (Con. Androt. p. 600) ; Πάμπολυ λοιδορία τεκαὶα ἐτί α κεχωρισμένον ἐστὶν ἐλέγχου αἰτία μὲν γάρ ἐστιν, ὅταν τις ψιλῷ χρησάμενος λόγῳ μὴ παράσχηται πίστιν, ὧν λέγει' ἔλεγχος δέ, ὅταν ὧν ἂν εἴπῃ Tis καὶ τἀληθὲς ὁμοῦ δείξη. Cf. Aristotle (Rhet. ad Alez. 13): ἔλεγχος ἔστι μὲν ὃ μὴ δυνατὸν aAdws ἔχειν, ἀλλ᾽ οὕτως, ὡς ἡμεῖς λέγομεν. By our serviceable distinction between ‘ convict’ and ‘ convince’ we maintain a difference between the judicial and the moral ἔλεγχος. Both indeed will flow together into one in the last day, when every condemned sinner will be at once ‘convicted’ and ‘ convinced ; ᾿ which all is implied in that “‘ he was speechless ” of the guest found without a marriage garment (Matt. xxii. 12; cf. Rom. iii. 4).

ἐπιτιμάω = ‘‘censure,” ‘‘ lay under a penalty,” as notably in Mk (see Allen ad Mk 839), may be illustrated from P Magd 245 B.C. 218) ἀγανακτήσαντος δέ pov Kal ἐπιτιμῶντος avt[ Ht, P Par 427 (B.C. 156) μεταπεμψάμενος οὖν αὐτὸν Kal τὸν φυλακίτην ἐπετίμων αὐτῷ, P Oxy X. 12959 (ii/iii A.D.) ἐὰν δὲ μέλλῃς οὕτω αὐτῷ ἐπιτιμᾶν, and Sy// 177° (B.C. 303) Strw]s, ἐάν τινες φαίνωνται μὴ τὰ βέλτιστα νομογραφοῦντες, ἀλλ᾽ [ἀνεπιτήδεια, αὐτοῖς] ἐπιτιμῶμεν καὶ ζημιῶμεν. In PSI IV. 3567 (B.C. 253-2) ἐπιτετίμηται is used of χόρτος that has been ‘‘augmented” in price. For ἐπιτιμή = “ penalty,” “fine,” see P Petr III. 20 versoii-5 (B.c. 246) τὰς ἐπιτιμὰς eis τὸ βασιλικ[ό]ν, and for the corresponding use of τὸ ἐπίτιμον, see P Gen I. 201° (ii/B.c.) προσαποτισάτω ἐπίτιμον παραχρῆμα, P Oxy II. 27528 (a.p. 66) (= Selections, p. 57) ἐπίτειμον δραχμὰς ἑκατόν, 7). X. 128249 (A.p. 83) τό τε βλάβος kal ἐπίτειμον, ‘the damages and a fine,” and the large number of exx. from iii/B.c. to iv/A.D. in~ Berger Strafklauseln, p. 5. Berger (p. 14) also recalls the rare use of ἐπίτιμον = contraband goods,” as P Tebt I. 391° (B.c. 114) ἐλαϊκὸν ἐπίτιμον, ‘‘contraband oil” (Edd.): cf. P Petr IL. 30 (/)? ἀπέφαινεν παῖς ὑπάρχειν ἐπίτιμον ἐν τῶι Μητροδώρου ἐποικίωι (δραχμὰς) py, where Mahaffy translates ‘‘the slave showed that there was an assessable value (?) in the dwelling of Metrodorus worth 150 drachmae.

ἐπιτιμάω (epitimaō) — to rebuke. ἐπιτιμ-άω, Ionic dialect and Delph. ἐπιτιμέω, [Refs 5th c.BC+]:— lay a value upon: hence,

1. show honour to, τινά Hdt. [prev. cited]

2. raise in price, οἶνον ἐ. πολύ [Refs 4th c.BC+]; τὴν αἴτησιν ἐ. raise the demand, [Refs]:—passive, rise in price, of corn, [Refs 4th c.BC+]

II. of judges, lay a penalty on a person, τοῖς ἐξάρνοις ἐ. ταλάντου ἑκάστῳ variant in [Refs 4th c.BC+]; but ἐ. τὴν ἀρχαίην δίκην make the original trial the ground of punishment, [Refs 5th c.BC+]

II.2. object to one as blameable, τινί τι [Refs 5th c.BC+]:—passive, [Refs 4th c.BC+]

II.2. b with accusative of things only, censure, οὐ τοῦτ᾽ ἐπιτιμῶ [Refs 4th c.BC+]:—passive, τὸ..ὑπὸ τῶν πολλῶν ἐπιτιμώμενον [Refs 5th c.BC+]

II.2. c with dative only, rebuke, censure, of persons, [Refs 5th c.BC+]; of things, τοῖς ψηφισθεῖσιν [NT+5th c.BC+]:— passive, ἐπιτετιμημένος ἐπί τινι [Refs 2nd c.BC+]

II.2. d absolutely, λόγῳ καλῶς ἐ. by word, [Refs 5th c.BC+]