The Greek word epieikeia has been one of the most difficult words to translate into English or for that matter any other language and still keep its original meaning. This discussion will propose an alternative (but not entirely different) rendering of epieikeia, giving it a richer sense to its meaning.

The Greek noun epieikeia and its cognate adjective epieikēs appear 7 times in the New Testament.

Epieikeia (noun):

1. Acts 24:4
   Rendered as clemency (KJV, ASV, RV), mercy (BBE), kind (GNB), kindness (ESV, RSV, NAS), graciousness (ISV), fairness (MKJV), courtesy (CEB), meekness (WYC), gentleness (YLT), forbearance (WNT).
2. 2 Corinthians 10:1
   Rendered as gentleness (KJV, ASV, RV, ESV, RSV, NAS, MKJV, YLT), gentle behaviour (BBE), kindness (GNB, ISV, CEB), softness or patience (WYC), self-forgetfulness (WNT).

Epieikēs (adjective):

1. Titus 3:2
   Rendered as gentle (KJV, ASV, RV, RSV, ESV, NAS, ISV, YLT), give way (BBE), peaceful and friendly (GNB), forbearing (MKJV), peaceful kind (CEB), temperate or patient (WYC), yield unselfishly (WNT).
2. James 3:17
   Rendered as gentle (KJV, MKJV, ASV, GNB, ISV, RV, BBE, RSV, ESV, NAS, YLT, CEB), mild (WYC), courteous (WNT).
3. 1 Peter 2:18
   Rendered as gentle (KJV, RV, ASV, BBE, RSV, ESV, NAS, YLT) forbearing (MKJV), considerate (GNB), fair (ISV), kind (CEB), mild (WYC), thoughtful (WNT).
4. Philippians 4:5
   Rendered as moderation (KJV, MKJV), forbearance (ASV, RV, RSV, YLT), gentle attitude (GNB), gracious attitude (ISV), gentle behaviour (BBE), reasonableness (ESV), gentle spirit (NAS), gentleness (CEB), temperance or patience (WYC), forbearing spirit (WNT).
5. 1 Timothy 3:3
   Rendered as patient (KJV), gentle (MKJV, ASV, ISV, RV, RSV, YLT, BBE, ESV, NAS, CEB), gentle and peaceful (GNB), temperate or patient (WYC), not selfish (WNT).

British poet and cultural critic, Matthew Arnold, in his book¹, with reference to epieikeia, writes:

“The word which our Bibles translate by ‘gentleness’ means more properly ‘reasonableness with sweetness’, ‘sweet reasonableness’”.

Further to the above translations of epieikeia, Ken Chant’s book Christian Life adds even more renditions: lenience, considerateness, unselfishness, magnanimity, tolerance, fairmindedness.

So it’s clear from the huge number and (with some) quite different meanings that the translation of epieikeia / epieikēs was/is not an easy one!

As further evidence to the difficulty in translating epieikeia María José Falcón y Tella, author of “Equity and Law”², points out that when Roberto Grossatesta translated Aristotle’s “Nichomachean Ethics” from Greek to Latin he left epieikeia untranslated.

It is in the English translation of the same works of Aristotle that we get a better understanding of what epieikeia means. And I must emphasise ‘better’ as the current legal community (where the term was mainly used in Aristotle’s time) is still debating as to the actual meaning of the word!

The general consensuses from scholars who have studied Aristotle’s writings have rendered epieikeia as “natural justice as opposed to the use of the strict letter of the law”. However, they then go on to use the implied meaning, reasonable or equitable and the like, in an effort to make it easier to understand. It is the use of the implied meanings that have caused confusion hence the continued debate.

In “A Glossary of Athenian Legal Terms”³ (as recent as 2003) the author is concerned by the use of the word equity to convey the meaning of epieikeia as this was not what Aristotle meant.

Based on the above findings I propose (until further study should prove otherwise) this rendering of epieikeia; “the alternative process that negates the punishment one would receive if the strict letter of the law was implemented”. There is no singular English word (that I know of) to perfectly fit this description, “clemency” comes close but not complete as it’s not a process, it is the end result.

With regards to the use of epieikeia in Acts 24:4, Apostle Luke is describing a legal process that Tertullus is asking the governor Felix to follow whereby the strict letter of the law is not applied against Paul, in simple terms but as stated above not totally accurate, asking for clemency. Epieikeia is the alternative process that Felix could apply where the outcome would not follow the strict letter of the law.

The use of epieikeia in 2 Co 10:1, Paul is not describing the nature or personality of Jesus but I believe is stating that the Lord’s way is epieikeia. He has removed the need to follow strict laws, its framework and the punishment it carries for those that break the laws and in place of that He has put Himself. Follow Him and we will be free from death, the inevitable outcome imposed when following the strict letter of the law.

Because of the lack of a suitable singular English word one can see how the traditional translations of epieikeia describe the outcome of epieikeia rather than the actual process itself.

For example:

The outcome of epieikeia can be clemency to the recipient but epieikeia does not mean clemency. It is through the process by which clemency is enacted.

Or

The outcome of epieikeia can be gentleness this does not mean epieikeia is gentleness. It is through the process by which gentleness is shown.

The Biblical translators (like other scholars) have used the implied meaning of epieikeia rather than the actual meaning as it was difficult to do so due to the lack of an appropriate word. Epieikeia, as used in 2 Co 10:1, is not describing the character of Jesus but pointing to His way, a way that does not impose harsh penalties as opposed to following the strict letter of the law would.

We cannot simply say “way of Jesus” as an interpretation of “epieikeia of Jesus” as the word “way” by itself does not adequately describe to the reader intricate details on how His way is much better for anyone who follows Him rather than following the strict letter of the law. For this is the real essence of Jesus Christ where He has sacrificed Himself and His blood has cleansed us from our sins (1 Jn 1:17) and freed us from the penalty of death that we would have received if still under the strict letter of the law (Rom 8:2). It is my belief that the Greek word epieikeia encompasses all that and more! Which no singular English word could ever come close to emulating.

Although the word epieikeia was used hundreds of years before Jesus walked the earth, Paul’s use of it in his letter to the Corinthians (and to all Christians since), even though is not used in its original legal setting, is impeccable as it tells us; through Jesus, His sacrifice and shedding of His blood (God’s process – so to speak), we are now free from the harsh penalties of the strict letter of the law and it conveys to us that we must follow Him to receive salvation. Paul is teaching us about salvation and eternal life through faith in Christ, being no longer under the strict letter of the law but saved by the grace of God, praising and glorifying the Lord. All of this just by using one Greek word, EPIEIKEIA!!

Where Luke was using epieikeia in its earthly realm applying to an ungodly man, Paul was using it in a spiritual heavenly sense, representing the Lord’s way.

This understanding of epieikeia would partially agree with John Bengel in his commentary on 2 Co 10:1 where he suggests the use of epieikeia is not a virtue of Jesus as there is nowhere else where “gentleness or equity” epieikeia is attributed to Jesus. But differs in the fact that Bengel believed epieikeia (gentleness) was relating to Paul because Paul’s usual way of speaking was to represent Christ as working through him, inferring that epieikeia  (gentleness) was Paul’s, given by Christ.

So by accepting the way (not just the simple word ‘way’ but all that it signifies i.e. His sacrifice, shedding His blood, free from sin and death, saved by grace of God etc.) of Jesus is epieikeia then its adjective epieikēs describes someone who follows His way; a Christian.

Where scripture quotes epieikēs it relates to us and tells us to be a Christian or in other words “Christ like nature”. As a follower of Christ our nature (how we behave and interact with others) becomes like Christ’s nature (1 Jn 2:6, 1 Co 11:1, 1 Pe 2:21, Eph 5:1-2 [ASV], Joh 13:14-15).

I’m especially fond of this rendering of epieikēs in Philippians 4:5

Php 4:5 (KJV) “Let your moderation be known unto all men. The Lord is at hand.”

Would become:

“Let your Christ like nature be known unto all men. The Lord is at hand.”

For me this rendering gives the verse a richer meaning, power and a sense of urgency to exhibit our Christ like nature to bring others to God’s plan of salvation for He is returning soon.

We have a Christ like nature (epieikēs) because we follow His way (epieikeia), no longer under the strict letter of the law but saved by the grace of God.

by Michael Vanston

References

1. St. Paul and Protestantism, with an essay on Puritanism and the Church of England, and Last essays on church and religion by Matthew Arnold, preface p .19
2. Equity and Law by María José Falcón y Tella, p.14
3. A Glossary of Athenian Legal Terms by S.C. Todd, selections by Michael de Brauw, edition of March 16, 2003, p. 31

Bible abbreviations: KJV – King James Version, ASV – American Standard Version, RV – Revised Version, BBE – Bible in Basic English, GNB – Good News Bible, ESV – English Standard Version, RSV – Revised Standard Version, NAS – New American Standard, ISV – International Standard Version, MKJV – Modern King James Version, CEB – Common English Bible, WYC – Wycliffe, YTC – Young’s Literal Translation, WNT – Weymouth New Testament