ἐγκρίνω

Pronunciation Guide: eng-KREE-no (ἐγ-κρί-νω)

Basic Definition

Strong’s G1469: ἐγκρίνω (enkrinō) primarily means “to judge in,” “to reckon among,” or “to adjudge as belonging to a certain category or group.” It carries the sense of official approval, formal admission, or authorization that grants legitimate standing within a community. In biblical usage, it conveys the idea of judging someone qualified to be included in a particular class or fellowship based on established criteria.

Etymology and Morphology

• Part of Speech: Verb
• Root Components: Preposition ἐν (en, “in”) + κρίνω (krinō, “to judge, decide”)
• Language Origin: Classical Greek
• Primary Usage: Didactic/teaching sections of the epistles
• Frequency: Appears only once in the New Testament (2 Corinthians 10:12)
• Tense System: Primarily used in present and aorist tenses
• Voice: Most commonly in active voice

ἐγκρίνω Morphology:

• ἐγκρίνω (present active indicative, 1st person singular) – I adjudge to belong
• ἐγκρίνεις (present active indicative, 2nd person singular) – you adjudge to belong
• ἐγκρίνει (present active indicative, 3rd person singular) – he/she/it adjudges to belong
• ἐγκρίνομεν (present active indicative, 1st person plural) – we adjudge to belong
• ἐγκρῖναι (aorist active infinitive) – to adjudge to belong
• ἐγκρίναντες (aorist active participle, nominative masculine plural) – having adjudged to belong

Origin & History

The verb ἐγκρίνω has deep roots in classical Greek literature and administrative contexts. In Plato’s works, particularly in “Laws,” the term is used when discussing the admission of individuals into civic positions based on their qualifications and character. Plato employs ἐγκρίνω to describe the process by which candidates were formally accepted into the ranks of officials after passing scrutiny (Plato, Laws, 802b).

Aristotle similarly uses ἐγκρίνω in his “Politics” when discussing the proper judgment of who belongs in different social and political categories. The term gained prominence in Hellenistic administrative language, where it referred to the formal process of accepting someone into an official position or group based on meeting established criteria. In the Septuagint, while not frequently occurring, ἐγκρίνω appears in contexts related to divine judgment and classification, particularly in 2 Maccabees 10:36, where it refers to the judgment of who belongs among the faithful.

Expanded Definitions & Translation Options

• Formal Classification – To officially determine that someone or something belongs to a particular class or category based on established criteria
• Authoritative Inclusion – To grant membership or inclusion into a group by virtue of meeting qualifications
• Official Recognition – To acknowledge and validate someone’s standing or position within a community or institution
• Judicial Determination – To judge someone as meeting the standard for inclusion, implying both evaluation and approval

ἐγκρίνω Translation Options:

• “To count among” – Emphasizes the idea of numerical or categorical inclusion, suitable when discussing membership in a defined group
• “To adjudge as belonging” – Highlights the evaluative judgment involved before granting inclusion, best when emphasizing the process of qualification assessment
• “To admit” – Conveys the formal aspect of acceptance into a position or standing, appropriate when discussing institutional or community contexts
• “To classify with” – Focuses on the categorization aspect, useful when discussing theological or philosophical classifications
• “To approve for inclusion” – Combines the concepts of positive evaluation and subsequent inclusion, capturing the full semantic range in pastoral contexts

Biblical Usage

In the New Testament, ἐγκρίνω appears only once, in 2 Corinthians 10:12, where Paul writes: “For we are not bold to class or compare [ἐγκρῖναι] ourselves with some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding.” This singular usage is significant because Paul employs it in a negative construction, stating what he and his associates refuse to do – they will not classify themselves among or compare themselves with certain self-commending individuals.

This usage reveals an important theological principle in Paul’s ministry approach. He rejects human-centered systems of classification and approval that operate on self-referential standards. The apostle implicitly contrasts human self-classification with divine approval and calling, suggesting that authentic ministry standing comes not from human acknowledgment but from divine commission.

Although ἐγκρίνω appears only once in the New Testament, the concept it embodies – authorized inclusion based on proper qualification – resonates with other passages discussing apostolic authority, church membership, and spiritual authenticity:

• “For we are not bold to class or compare [ἐγκρῖναι] ourselves with some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding.” 2 Corinthians 10:12

Cultural Insights

In the Greco-Roman world of Paul’s day, the concept of ἐγκρίνω had specific administrative and social implications. The term was commonly used in the process of selecting athletes for the Olympic and Isthmian games. Before competing, athletes had to undergo a formal scrutiny (dokimasia) where judges would officially “ἐγκρίνω” (approve and include) those who qualified according to the established criteria. This included verification of citizenship, proper training, and adherence to the rules of preparation.

This athletic and administrative background illuminates Paul’s usage in 2 Corinthians. Paul’s opponents in Corinth were essentially creating their own self-referential “Olympic committee” – establishing their own criteria, judging themselves by those criteria, and then declaring themselves approved. By using ἐγκρίνω in this context, Paul invokes the cultural understanding that legitimate approval comes from recognized external authority according to established standards, not from self-validation.

This cultural background also connects to the Jewish concept of divine election and approval. In Jewish tradition, it was יהוה (Yahweh) alone who “judged in” or approved individuals for special service. The high priest, for example, did not self-appoint but was divinely selected and then ceremonially authorized through elaborate rituals confirming his approved status. Paul draws on this tradition to challenge those who were effectively attempting to bypass divine approval by creating their own system of validation.

Theological Significance

The theological implications of ἐγκρίνω extend far beyond its single occurrence in the New Testament. At its core, this term addresses the fundamental question of spiritual authority and authenticity: Who determines who belongs in God’s service, and by what standard? Paul’s rejection of self-classification points to the Messianic principle that all true ministry standing comes through divine appointment rather than human achievement or self-promotion.

This principle finds its ultimate expression in the Messiah Jesus Himself, who did not glorify Himself to become High Priest, but was appointed by the Father (Hebrews 5:5). The concept of ἐγκρίνω reminds us that genuine spiritual classification and approval come only from above. This divine perspective radically challenges human systems of valuation and recognition that are prevalent both in ancient Corinth and modern religious contexts.

Furthermore, Paul’s use of ἐγκρίνω in a negative construction reveals the danger of self-referential evaluation systems in spiritual communities. When we “class ourselves among” or “compare ourselves with” others using human wisdom or cultural standards, we fall into the same error as Paul’s opponents. True spiritual authentication comes not from meeting human expectations or self-created standards but from alignment with God’s revealed will and calling. This teaches us that divine approval operates on a fundamentally different basis than human recognition systems – it prioritizes faithfulness over impressive appearances, substance over rhetoric, and Messiah-centered humility over self-promotion.

Personal Application

The concept of ἐγκρίνω challenges us to examine the basis of our spiritual identity and validation. In a world obsessed with credentials, followers, and measurable success, we must ask: From where do I seek my approval and inclusion? Am I attempting to classify myself among certain spiritual groups based on self-created standards, or am I submitting to God’s judgment and placement in the Body of Messiah?

Paul’s refusal to engage in self-classification invites us to embrace the freedom that comes from seeking God’s approval rather than human recognition. When we live from divine validation rather than striving for human acknowledgment, we escape the exhausting cycle of comparison and self-justification. Today, ask yourself: Am I serving to be seen and approved by others, or am I serving because I’ve already been “judged in” and included by God’s grace? Remember that in the Messiah, you have already been fully approved and included in God’s family – not because you measured up to some standard, but because Jesus measured up on your behalf.

Related Words

• κρίνω (krinō, “to judge, decide”) – The root verb from which ἐγκρίνω derives, referring to the act of making a determination or judgment. While ἐγκρίνω focuses specifically on judging someone as belonging to a category, κρίνω encompasses all forms of judgment and decision-making. Pronunciation: KREE-no. See G2919
• συγκρίνω (synkrinō, “to compare, combine”) – Appears alongside ἐγκρίνω in 2 Corinthians 10:12, referring to the act of comparing one thing with another. While ἐγκρίνω deals with classification or inclusion in a group, συγκρίνω focuses on the comparative evaluation between entities. Pronunciation: soon-KREE-no. See G4793
• δοκιμάζω (dokimazō, “to test, approve after testing”) – Refers to the process of testing something to determine its authenticity or quality, often resulting in approval. While ἐγκρίνω focuses on the formal inclusion after judgment, δοκιμάζω emphasizes the testing process that precedes approval. Pronunciation: do-ki-MAH-zo. See G1381
• ἐκλέγομαι (eklegomai, “to choose, select”) – Refers to deliberately choosing someone from among others, often with the connotation of divine election. While ἐγκρίνω emphasizes judicial determination of belonging, ἐκλέγομαι focuses on the sovereign choice that precedes classification. Pronunciation: ek-LEG-o-mai. See G1586
• καταλέγω (katalegō, “to register, enroll”) – Refers to the formal listing or enrollment of someone in an official register or catalog. While ἐγκρίνω emphasizes the judgment of inclusion, καταλέγω focuses on the administrative act of recording membership. Pronunciation: ka-ta-LEG-o. See G2639

Did You Know?

• In ancient Athens, the term ἐγκρίνω was used in the critical process of reviewing young men (epheboi) for citizenship. After rigorous examination of their parentage, character, and physical development, those who were “ἐγκρίνω-ed” were officially recognized as Athenian citizens with full rights and responsibilities. This background illuminates why Paul’s use of this term would resonate powerfully with his Greek readers who understood citizenship as something granted through formal approval, not self-declaration.
• The concept embedded in ἐγκρίνω influenced early church practices of catechism and baptism. Candidates for baptism in the early church underwent a period of instruction and examination before church leaders would “ἐγκρίνω” them (adjudge them as belonging) to the community of believers. This practice reflected the understanding that belonging to the Body of Messiah involved both divine calling and community recognition—never mere self-declaration.
• Modern psychological research on “impostor syndrome” provides an interesting parallel to the principles behind ἐγκρίνω. Many highly qualified individuals struggle with feelings that they don’t truly belong or deserve their position despite external evidence to the contrary. This mirrors the theological truth that our belonging in God’s family comes not from our self-evaluation but from His authoritative inclusion of us through the Messiah. Just as a citizen doesn’t self-declare but is officially recognized, our spiritual identity rests on God’s judgment that we belong with Him through faith in Jesus.

Remember This

ἐγκρίνω reminds us that authentic belonging in God’s kingdom never comes through self-promotion or comparison with others, but through humble acceptance of His sovereign classification that declares us approved in the Beloved.