### Core Meaning & Semantic Range
The Greek noun ἔγκλημα (énklēma, `{{G1462}}`) is derived from the verb ἐγκαλέω (enkaleō, `{{G1458}}`), which means "to call in, summon, or accuse." Consequently, ἔγκλημα refers to the *object* or *result* of such an accusation. Its primary meaning is "an accusation," "a charge," or "an indictment." By extension, it can also denote the "offence" or "crime" that is alleged, though the emphasis remains on the formal accusation itself rather than the inherent guilt. The term is predominantly used within a legal or judicial framework, signifying the specific complaint or matter laid against someone in a court of law.
### Biblical Occurrences & Contextual Analysis
ἔγκλημα appears five times in the New Testament, exclusively within the Book of Acts, and always in the context of legal proceedings involving the Apostle Paul.
* **[[Acts 18:14]]**: During Paul's appearance before Gallio, the proconsul of Achaia, Gallio states, "If indeed it were a matter of *wrong* or *wicked crime* [ἔγκλημα], O Jews, reason would that I should bear with you." Here, ἔγκλημα refers to a serious legal transgression that would fall under Roman jurisdiction, distinguishing it from religious disputes.
* **[[Acts 23:29]]**: Claudius Lysias, the Roman commander, reports to Governor Felix about Paul, saying, "I found him accused concerning questions of their law, but having no *charge* [ἔγκλημα] worthy of death or chains." Lysias dismisses the Jewish accusations as matters of internal Jewish law, not a capital Roman offense.
* **[[Acts 25:16]]**: Festus, the new governor, explains Roman legal procedure to King Agrippa, stating that the accused must "have the accusers face to face and have opportunity to make defense concerning the *charge* [ἔγκλημα]." This highlights the procedural fairness of Roman law.
* **[[Acts 25:27]]**: Festus expresses his dilemma regarding Paul's case to Agrippa, "For it seems unreasonable to me, in sending a prisoner, not to indicate also the *charges* [ἐγκλήματα] against him." Here, the plural form emphasizes the specific points of accusation that need to be formally stated.
* **[[Acts 28:18]]**: Paul, speaking to the leading Jews in Rome, recounts his experience: "who, when they had examined me, wished to release me, because there was no *charge* [ἔγκλημα] against me deserving of death." Paul himself confirms the absence of any legitimate legal accusation.
Across these occurrences, ἔγκλημα consistently refers to a formal, specific accusation or indictment in a legal setting. The repeated conclusion by Roman officials that no valid ἔγκλημα could be found against Paul underscores the legal innocence of the early Christian movement from a Roman perspective.
### Related Words & Concepts
* **ἐγκαλέω (enkaleō, `{{G1458}}`):** The verbal root, meaning "to accuse" or "to call to account." ἔγκλημα is the noun form, representing the accusation itself.
* **κατηγορέω (katēgoreō, `{{G2723}}`):** A common verb meaning "to accuse" or "to speak against," often used in a broader sense than enkaleō.
* **κατηγορία (katēgoria, `{{G2724}}`):** The noun form of katēgoreō, meaning "accusation" or "charge." While very similar to ἔγκλημα, katēgoria might emphasize the act of accusing, whereas ἔγκλημα focuses more on the specific matter or point of the accusation.
* **ἀπολογία (apologia, `{{G627}}`):** "Defense" or "apology," representing the counter-response to an ἔγκλημα.
* **δίκη (dikē, `{{G1349}}`):** "Justice" or "penalty," referring to the legal outcome or consequence.
* **ἀδικία (adikia, `{{G93}}`):** "Unrighteousness" or "injustice," often the underlying condition that leads to a charge.
* The concept of legal proceedings and formal accusations is central to understanding the challenges faced by the early church as it navigated the Greco-Roman world.
### Theological Significance
The consistent use of ἔγκλημα in Acts, particularly in the context of Roman officials finding Paul innocent of any serious charge, carries significant theological weight.
1. **Apologetic Purpose:** Luke's narrative, through the repeated dismissal of ἐγκλήματα against Paul, serves as an apologetic argument. It demonstrates that Christianity, far from being a subversive or criminal enterprise, was legally innocuous in the eyes of Roman law. This would have been crucial for early Christians seeking legitimacy within the Roman Empire.
2. **Divine Providence amidst Persecution:** Despite the numerous ἐγκλήματα laid against Paul, God's providential hand is evident. These accusations often led to opportunities for Paul to preach the Gospel before influential figures (governors, kings), turning what was intended for harm into a means for the advancement of God's kingdom.
3. **Contrast with Spiritual Condemnation:** While ἔγκλημα refers to human legal charges, the New Testament also speaks to a deeper, spiritual reality of accusation. Satan is depicted as "the accuser of our brethren" (κατήγορος, katēgoros, `{{G2725}}` in [[Revelation 12:10]]), who brings charges against believers before God. However, believers find ultimate freedom from this spiritual ἔγκλημα through Christ's atoning work, which nullifies any valid accusation against those in Him.
### Summary
ἔγκλημα (énklēma, `{{G1462}}`) is a Greek noun that precisely denotes a "charge," "accusation," or "indictment" within a legal framework. Derived from the verb "to accuse," it represents the specific matter alleged against an individual in court. Its exclusive use in the Book of Acts highlights the legal challenges faced by the Apostle Paul, as various ἐγκλήματα were brought against him by Jewish opponents before Roman authorities. Significantly, in every instance, Roman officials found these accusations to be without merit, underscoring the legal innocence of the nascent Christian movement. Theologically, this serves as an apologetic for Christianity's legitimate status and illustrates God's sovereign hand in transforming human accusations into opportunities for the Gospel's spread. While ἔγκλημα is confined to human legal contexts in the New Testament, it implicitly contrasts with the spiritual reality of condemnation from which believers are freed through Christ.
TRV