Understanding ἔγκλημα (enklema) Strong’s G1462: The Legal Charge that Illustrates Divine Justice and Accountability

Pronunciation Guide: eng’-klay-mah (with emphasis on the first syllable)

Basic Definition

Strong’s G1462: ἔγκλημα (enklema) refers to a formal accusation, charge, or legal complaint brought against someone in a judicial setting. It specifically denotes an official indictment or allegation presented before a court or tribunal. The term carries strong legal connotations within the Greco-Roman judicial system and appears in contexts related to formal proceedings and litigation.

Etymology and Morphology

• Part of Speech: Noun (neuter)
• Root Word: From ἐγκαλέω (enkaleo, G1458) meaning “to call in, to bring a charge against”
• Compound Word: Formed from ἐν (en, “in”) + καλέω (kaleo, “to call”)
• Literary Context: Primarily appears in narrative sections, especially in Acts, and in legal contexts
• Register: Formal, technical legal terminology
• Language Origin: Koine Greek with classical Greek antecedents
• Grammatical Number: Singular and plural forms exist

ἔγκλημα Morphology:

• ἔγκλημα (nominative singular) – a charge, accusation
• ἐγκλήματος (genitive singular) – of a charge
• ἐγκλήματι (dative singular) – with/by a charge
• ἔγκλημα (accusative singular) – a charge (direct object)
• ἐγκλήματα (nominative plural) – charges, accusations
• ἐγκλημάτων (genitive plural) – of charges
• ἐγκλήμασι(ν) (dative plural) – with/by charges
• ἐγκλήματα (accusative plural) – charges (direct object)

Origin & History

The term ἔγκλημα has deep roots in classical Greek jurisprudence, dating back to at least the 5th century BCE. In Athenian legal proceedings, it referred specifically to a formal written complaint or indictment submitted to magistrates. Thucydides employs the term in his “History of the Peloponnesian War” when describing grievances between city-states that led to conflict. Demosthenes, the famous Athenian orator, uses ἔγκλημα extensively in his legal speeches when referring to formal accusations brought before courts.

In the Septuagint (LXX), ἔγκλημα appears sparingly but maintains its legal context. It occurs in 2 Maccabees 6:25 where it refers to charges that would be brought against Eleazar if he were to pretend to eat forbidden foods. By the time of the New Testament, the term had become firmly established in the Greco-Roman legal vocabulary, particularly in provincial administration where Roman governors like Felix and Festus would hear ἐγκλήματα brought against defendants like Paul. Early church father Justin Martyr later used the term in his “First Apology” when discussing unjust accusations against Christians.

Expanded Definitions & Translation Options

• A formal legal charge or accusation presented in court proceedings
• An indictment listing specific offenses against established law
• A complaint lodged with legal authorities requiring adjudication
• A grievance expressed in legal terms requiring official resolution

ἔγκλημα Translation Options:

• Charge – Best captures the legal nature and formality of the accusation in most contexts
• Accusation – Appropriate when emphasizing the act of bringing allegations against someone
• Indictment – Helpful when the legal documentation aspect needs emphasis
• Complaint – Useful when focusing on the grievance that initiated legal proceedings
• Allegation – Suitable when the truth of the charge remains in question

Biblical Usage

In the New Testament, ἔγκλημα appears only twice, both instances relating to legal proceedings against the Apostle Paul. Its first appearance is in Acts 23:29, where the Roman tribune Claudius Lysias writes to Governor Felix explaining that Paul was accused by the Jews but found to have committed nothing deserving death or imprisonment. He states that the charge (ἔγκλημα) against Paul pertained to questions about Jewish law rather than Roman criminal violations.

The second occurrence is in Acts 25:16, where Festus explains to King Agrippa the Roman legal principle that the accused must face his accusers and have opportunity to defend himself against the charges (ἐγκλημάτων, plural form). Both instances demonstrate the term’s precise legal meaning within the Roman provincial judicial system.

Though rare in biblical text, these appearances are significant for understanding the legal challenges faced by early believers and the intersection of Jewish religious concerns with Roman civil authority:

• “whom I found to be accused about questions of their law, but having nothing charged [ἔγκλημα] against him worthy of death or chains.” Acts 23:29
• “I answered that it is not the custom of the Romans to hand over anyone before the accused meets the accusers face to face and has opportunity to make his defense against the charges [ἐγκλημάτων].” Acts 25:16

Cultural Insights

The concept of ἔγκλημα must be understood within the complex legal framework of the first-century Roman province of Judea, where multiple legal systems operated simultaneously. For Jewish religious matters, the Sanhedrin served as the governing body with limited authority under Roman oversight. When Paul was brought before the Jewish council, the charges against him (his ἔγκλημα) related to his teaching about the resurrection and claims about the Messiah Jesus.

When cases involved potential capital punishment (as the Jewish leaders desired for Paul), Roman authorities had to become involved, as the Jewish leadership had lost the right of capital punishment under Roman rule. This explains why Paul’s case transferred from Jewish to Roman jurisdiction. The Roman legal system required formal charges (ἐγκλήματα) to be presented in writing, allowing the accused to face his accusers directly—a principle Festus articulates in Acts 25:16. This represented a more advanced legal concept than many ancient systems, providing certain protections for the accused that Paul, as a Roman citizen, was entitled to invoke.

The use of ἔγκλημα in Paul’s case reveals the clash between religious zeal and legal procedure—a tension that ultimately preserved Paul’s life when Roman officials like Lysias, Felix, and Festus found no violation of Roman law worthy of death in the religious complaints against him. This pattern of Jewish religious leaders attempting to use Roman legal channels to eliminate threats to their authority parallels Jesus’ trial before Pilate, though different terminology is used there.

Theological Significance

The concept of ἔγκλημα carries profound theological implications when viewed through the lens of divine justice. Throughout Scripture, Yahweh is portrayed as the ultimate Judge who brings charges against those who violate His covenant. The prophets frequently presented God’s case (רִיב, riv in Hebrew) against Israel in what scholars call “covenant lawsuits.” These divine indictments parallel the concept of ἔγκλημα, though the Septuagint typically uses different terminology.

The New Testament develops this theological framework further by introducing the Messiah Jesus as our Advocate (1 John 2:1) who defends believers against accusations. Paul draws on this legal language in Romans 8:33-34, asking rhetorically, “Who will bring any charge [ἐγκαλέσει, from the same root as ἔγκλημα] against God’s elect?” He answers that no accusation can stand because God has justified us through the Messiah.

This reveals a profound theological truth: while legitimate ἐγκλήματα (charges) exist against us because of our sin, the Messiah has taken those charges upon Himself at the cross. The legal language of accusation and vindication permeates the New Testament’s explanation of salvation, showing that God’s justice is satisfied not by ignoring legitimate charges but by providing a substitutionary atonement. The concept of ἔγκλημα thus helps us understand both the seriousness of sin as a charge-worthy offense against divine law and the magnificent grace that provides us with full legal exoneration through the Messiah.

Personal Application

Understanding ἔγκλημα invites us to examine our own hearts regarding both accusations we face and those we bring against others. When we experience false accusations like Paul did, we can take comfort that our Heavenly Father knows the truth and will ultimately vindicate His children. Rather than responding with defensive anger, we can follow the example of the Messiah, who when accused remained focused on His Father’s purposes (1 Peter 2:23).

Conversely, this word challenges us to be careful about bringing accusations against others, especially fellow believers. Before lodging our own ἐγκλήματα, we should examine our motives, seek reconciliation when possible (Matthew 18:15-17), and remember that we ourselves have been forgiven of serious charges before God’s throne. In our increasingly litigious society, believers can demonstrate kingdom values by seeking peace and understanding before formal accusations, all while maintaining a commitment to truth and justice as reflections of God’s character.

Related Words

• κατηγορία (kategoria, “accusation”) – A more general term for accusation or charge that isn’t necessarily formalized in legal proceedings; often used of verbal accusations. See G2724
• αἰτία (aitia, “cause, reason, charge”) – Often translated as “charge” but emphasizes the reason or grounds for accusation rather than the formal indictment itself. See G156
• ἐγκαλέω (enkaleo, “to bring a charge against”) – The verbal form from which ἔγκλημα derives, referring to the act of accusing or bringing charges. See G1458
• κρίσις (krisis, “judgment, decision”) – Refers to the process of judgment or decision-making that follows after charges (ἐγκλήματα) are presented. See G2920
• δίκη (dike, “justice, punishment”) – The concept of justice or punishment that may result from successful prosecution of an ἔγκλημα. See G1349

Did you Know?

• Did you know that ἔγκλημα played a crucial role in preserving Paul’s life? When Claudius Lysias wrote to Felix stating that Paul’s ἔγκλημα concerned only Jewish religious questions and not Roman criminal violations (Acts 23:29), he effectively prevented hasty execution and ensured Paul would receive proper legal proceedings. This providential legal technicality allowed Paul to eventually appeal to Caesar and bring the Gospel to Rome, fulfilling God’s promise that he would testify there (Acts 23:11).
• Did you know that the modern legal term “enclave” shares etymological roots with ἔγκλημα? Both derive from the concept of something being “called in” or enclosed within boundaries. While ἔγκλημα refers to accusations “called in” to court, an enclave refers to territory “enclosed” within foreign territory. This linguistic connection reminds us how legal terminology often preserves ancient concepts across millennia and cultures.
• Did you know that the principle expressed in Acts 25:16 regarding ἔγκλημα—that the accused must face accusers and have opportunity for defense—became foundational to Western legal systems? This concept, which protected Paul two thousand years ago, evolved into the modern right to confront one’s accusers and the presumption of innocence until proven guilty. What began as Roman legal procedure mentioned in passing has become a cornerstone of just legal systems worldwide.

Remember This

ἔγκλημα reminds us that while we stand accused before the perfect justice of Yahweh, our Messiah has answered every charge against us, transforming us from defendants facing condemnation into beloved children welcomed into the divine courtroom as heirs.