Original Word: ἐπικαλέω
Part of Speech: Verb
Transliteration: epikaleó
Pronunciation: ep-ee-kal-eh'-o
Phonetic Spelling: (ep-ee-kal-eh'-om-ahee)
KJV: appeal (unto), call (on, upon), surname
NASB: called, call, appealed, appeal, address, calling, calls
Word Origin: [middle voice from G1909 (ἐπί - over) and G2564 (καλέω - called)]

1. to entitle
2. (by implication) to invoke (for aid, worship, testimony, decision, etc.)

appeal unto, call on, invoke

Middle voice from epi and kaleo; to entitle; by implication, to invoke (for aid, worship, testimony, decision, etc.) -- appeal (unto), call (on, upon), surname.

see GREEK epi

see GREEK kaleo

Word Origin
from epi and kaleó
Definition
to call upon
NASB Translation
address (1), appeal (2), appealed (4), call (7), called (14), calling (1), calls (1).

STRONGS NT 1941: ἐπικαλέω

ἐπικαλέω, ἐπικαλῶ: 1 aorist ἐπεκαλεσα; (passive and middle, present ἐπικαλοῦμαι); perfect passive ἐπικέκλημαι; pluperfect 3 person singular ἐπεκέκλητο, and with neglect of augment (cf. Winers Grammar, § 12, 5; Buttmann, 33 (29)) ἐπικεκλητο (Acts 26:32 Lachmann); 1 aorist passive ἐπεκλήθην; future middle ἐπικαλέσομαι; 1 aorist middle ἐπεκαλεσάμην; the Sept. very often for קָרָא;

1. to put a name upon, to surname: τινα (Xenophon, Plato, others), Matthew 10:25 G T Tr WH (Rec. ἐκάλεσαν); passive ὁ ἐπικαλούμενος, he who is surnamed, Luke 22:3 R G L; Acts 10:18; Acts 11:13; Acts 12:12; Acts 15:22 R G; also ὅς ἐπικαλεῖται, Acts 10:5, 32; ὁ ἐπικληθείς, Matthew 10:3 (R G); Acts 4:36; Acts 12:25; equivalent to ὅς ἐπεκλήθη, Acts 1:23. Passive with the force of a middle (cf. Winers Grammar, § 38, 3), to permit oneself to be surnamed: Hebrews 11:16; middle with τινα: 1 Peter 1:17 εἰ πατέρα ἐπικαλεῖσθε τόν etc. i. e. if ye call (for yourselves) on him as father, i. e. if ye surname him your father.

2. ἐπικαλεῖται τό ὄνομα τίνος ἐπί τινα, after the Hebrew פ עַל פ... שֵׁם נִקְרָא..., "the name of one is named upon some one, i. e. he is called by his name or declared to be dedicated to him" (cf. Gesenius, Thesaurus iii., p. 1232a): Acts 15:17 from Amos 9:12 (the name referred to is the people of God); James 2:7 (the name οἱ τοῦ Χριστοῦ).

3. τίνι with the accusative of the object; properly, to call something to one (cf. English to cry out upon (or against) one); "to charge something to one as a crime or reproach; to summon one on any charge, prosecute one for a crime; to blame one for, accuse one of" (Aristophanes pax 663; Thucydides 2, 27; 3, 36; Plato, legg. 6, 761 e.; 7, 809 e.; Dio Cass. 36, 28; 40, 41 and often in the orators (cf. under the word κατηγορέω)): εἰ τῷ οἰκοδεσπότῃ Βηλζεβουλ ἐπεκάλεσαν (i. e. accused of commerce with Beelzebul, of receiving his help, cf. Matthew 9:34; Matthew 12:24; Mark 3:22; Luke 11:15), πόσῳ μᾶλλον τοῖς ὀικιακοις αὐτοῦ, Matthew 10:25 L WH marginal reading after Vat. (see 1 above), a reading defended by Rettig in the Studien und Kritiken for 1838, p. 477ff and by Alexander Buttmann (1873) in the same journal for 1860, p. 343, and also in his N. T. Gram. 151 (132); (also by Weiss in Meyer edition 7 at the passage). But this expression (Beelzebul for the help of Beelzebul) is too hard not to be suggestive of the emendation of some ignorant scribe, who took offence because (with the exception of this passage) the enemies of Jesus are nowhere in the Gospels said to have called him by the name of Beelzebul.

4. to call upon (like German anrufen), to invoke; middle, to call upon for oneself, in one's behalf: anyone as a helper, Acts 7:59, where supply τόν κύριον Ἰησοῦν (βοηθόν, Plato, Euthyd., p. 297 c.; Diodorus 5, 79); τινα μάρτυρα, as my witness, 2 Corinthians 1:23 (Plato, legg. 2, 664 c.); as a judge, i. e. to appeal to one, make appeal unto: Καίσαρα, Acts 25:11; Acts 26:32; Acts 28:19; (τόν Σεβαστόν, Acts 25:25); followed by the infinitive passive Acts 25:21 (to be reserved).

5. Hebraistically (like יְהוָה בְּשֵׁם קָרָא to call upon by pronouncing the name of Jehovah, Genesis 4:26; Genesis 12:8; 2 Kings 5:11, etc.; cf. Gesenius, Thesaurus, p. 1231{b} (or his Hebrew Lexicon, under the word קָרָא); an expression finding its explanation in the fact that prayers addressed to God ordinarily began with an invocation of the divine name: Psalm 3:2; Psalm 6:2; Psalm 7:2, etc.) ἐπικαλοῦμαι τό ὄνομα τοῦ κυρίου, I call upon (on my behalf) the name of the Lord, i. e. to invoke, adore, worship, the Lord, i. e. Christ: Acts 2:21 (from Joel 2:32 ()); ; Romans 10:13; 1 Corinthians 1:2; τόν κύριον, Romans 10:12; 2 Timothy 2:22; (often in Greek writings ἐπικαλεῖσθαι τούς Θεούς, as Xenophon, Cyril 7, 1, 35; Plato, Tim., p. 27 c.; Polybius 15, 1, 13).

Overview

The verb ἐπικαλέω occurs thirty times in the Greek New Testament and functions in three interconnected ways: (1) to invoke or call upon someone, especially the Lord, for help or salvation; (2) to confer or bear a name, thereby identifying a person or group; and (3) to appeal to a higher authority, most plainly seen in Roman legal settings. Together these uses illuminate the nature of saving faith, Christian identity, and the historical setting of the early church.

Invocation for Salvation and Worship

The dominant theological use is the heartfelt cry to God for rescue, forgiveness, or ongoing aid.

• Acts 2:21 quotes Joel, inaugurating the age of the Spirit: “And everyone who calls on the name of the Lord will be saved.”
• Romans 10:12-14 universalizes the promise: “For there is no difference between Jew and Greek; the same Lord is Lord of all, who richly blesses all who call on Him. … ‘Everyone who calls on the name of the Lord will be saved.’ How then can they call on the One in whom they have not believed?”
• Acts 22:16 links invocation with baptism: “Get up, be baptized, and wash your sins away, calling on His name.”
• Stephen dies “calling out, ‘Lord Jesus, receive my spirit’” (Acts 7:59).

Calling on the Lord’s name thus expresses repentant faith that rests in Christ’s finished work, forming the basis for personal salvation and corporate worship.

Naming and Identity

ἐπικαλέω also marks the conferral or possession of a name, often adding insight into mission and character.

• Joseph is “called Barnabas (meaning Son of Encouragement)” (Acts 4:36).
• John is “also called Mark” (Acts 12:12), and Simon is “called Peter” (Acts 10:18; 11:13).
• Believers themselves bear a divine name: “Are they not the ones who blaspheme the noble name by which you have been called?” (James 2:7). Amos 9:12, cited in Acts 15:17, foretells Gentiles “who bear My name,” underscoring the inclusion of the nations.
• Matthew 10:25 shows the darker side of naming: if the household head is “called Beelzebul,” hostility toward disciples should be expected.

The act of naming signals new identity—whether encouragement, apostolic commission, or belonging to Christ.

Legal Appeal in the Roman World

Luke records five occurrences where Paul, as a Roman citizen, “appeals” to Caesar (Acts 25:11-12, 21, 25; 26:32; 28:19). The verb here carries formal judicial weight. Paul’s insistence on his legal right:

“ ‘I appeal to Caesar!’ … ‘You have appealed to Caesar; to Caesar you will go.’ ” (Acts 25:11-12)

These passages confirm the historical accuracy of Acts and illustrate how civil law could be leveraged to advance the gospel—Paul’s appeal eventually bringing him to Rome in fulfillment of Acts 23:11.

Invocation as Oath and Witness

Beyond prayer and naming, ἐπικαλέω can summon God as witness.

• “I call God as my witness that it was to spare you that I did not return to Corinth” (2 Corinthians 1:23).
• Peter reminds believers that they “call on a Father who judges each one’s work impartially” (1 Peter 1:17, cf. Hebrews 11:16).

Such usage underscores accountability before God and the seriousness with which believers speak.

Corporate Self-Designation of the Church

Luke and Paul describe Christians as those “who call on” Jesus’ name.

• Saul’s persecution targets “all who call on Your name” (Acts 9:14; 9:21).
• The Corinthian letter is addressed “to all those everywhere who call on the name of our Lord Jesus Christ” (1 Corinthians 1:2).
• Timothy is urged to pursue holiness “with those who call on the Lord out of a pure heart” (2 Timothy 2:22).

Thus, invocation is not merely an isolated act of conversion but an ongoing mark of Christian existence, binding believers across geography and ethnicity.

Old Testament Continuity and Fulfillment

Genesis first depicts people “calling on the name of the Lord” (Genesis 4:26), a motif later applied to Abraham (Genesis 12:8), Elijah (1 Kings 18:24), and the Psalms (Psalm 116:13). Joel 2:32 promises end-time deliverance to all who invoke God’s name; Acts 2:21 and Romans 10:13 reveal that promise fulfilled in Jesus the Messiah. The Septuagint’s use of ἐπικαλέω for these Hebrew passages provides the linguistic bridge between Testaments.

Pastoral and Missional Implications

1. Prayer-Evangelism: Romans 10 links calling with believing and hearing; evangelism must therefore aim to bring people to personal invocation of Christ.
2. Assurance: The repeated promise that “everyone” who calls will be saved offers unshakeable assurance to new believers.
3. Identity Formation: Taking Christ’s name demands holy living (James 2:7; 2 Timothy 2:22) and mutual encouragement (Acts 4:36).
4. Civic Engagement: Paul’s legal appeals model wise use of civil rights for gospel advance without compromising spiritual loyalties.
5. Worship Vocabulary: Public prayer and song rightly retain the language of “calling on the Lord,” rooting modern liturgy in apostolic practice.

Doctrinal Synthesis

ἐπικαλέω binds together faith (inner trust) and confession (verbal invocation). Salvation is by grace, yet its reception is audibly expressed; identity is gift, yet it yields ethical obligation; the church lives under heaven’s authority while navigating earthly structures. Each thread is tied by a single verb that invites every generation: “Call on the name of the Lord and be saved.”

επεκαλείτο επεκαλεσάμην επεκαλεσαν επεκαλέσαν επεκάλεσαν ἐπεκάλεσαν επεκαλέσαντο επεκαλέσατο επεκάλεσε επεκαλέσω επεκαλούντο επεκεκλητο επεκέκλητο ἐπεκέκλητο επεκληθη επεκλήθη ἐπεκλήθη επεκλήθησαν επικαλεισθαι επικαλείσθαι επικαλείσθαί ἐπικαλεῖσθαι επικαλεισθε επικαλείσθε ἐπικαλεῖσθε επικαλειται επικαλείται ἐπικαλεῖται επικάλεσαι επικάλεσαί επικαλεσαμενος επικαλεσάμενος ἐπικαλεσάμενος επικαλεσαμενου επικαλεσαμένου ἐπικαλεσαμένου επικαλεσασθαι επικαλέσασθαι ἐπικαλέσασθαι επικαλέσασθε επικαλέσεσθε επικαλέσεται επικαλέσεταί επικαλέση επικαλέσησθέ επικαλεσηται επικαλέσηται επικαλέσηταί ἐπικαλέσηται επικαλέσομαι επικαλεσόμεθα επικαλέσονται επικαλέσονταί επικαλέσωμαι επικαλέσωμαί επικαλεσώμεθά επικαλεσωνται επικαλέσωνταί ἐπικαλέσωνται επικαλού επικαλουμαι επικαλούμαι ἐπικαλοῦμαι επικαλουμενοις επικαλουμένοις ἐπικαλουμένοις επικαλουμενον επικαλούμενον ἐπικαλούμενον επικαλουμενος επικαλούμενος ἐπικαλούμενος επικαλουμενου επικαλουμένου ἐπικαλουμένου επικαλουμενους επικαλουμένους ἐπικαλουμένους επικαλουμενων επικαλουμένων ἐπικαλουμένων επικαλούνταί επικέκληνται επικεκλησαι επικέκλησαι ἐπικέκλησαι επικεκληται επικέκληται επικέκληταί ἐπικέκληται επικληθεις επικληθείς ἐπικληθεὶς επικληθεν επικληθέν ἐπικληθὲν επικληθεντα επικληθέντα ἐπικληθέντα επικληθήναι επικληθήσεται επικληθήσομαι epekalesan epekálesan epekekleto epekeklēto epekékleto epekéklēto epeklethe epeklēthē epeklḗthe epeklḗthē epikaleisthai epikaleîsthai epikaleisthe epikaleîsthe epikaleitai epikaleîtai epikalesamenos epikalesámenos epikalesamenou epikalesaménou epikalesasthai epikalésasthai epikalesetai epikalesētai epikalésetai epikalésētai epikalesontai epikalesōntai epikalésontai epikalésōntai epikaloumai epikaloûmai epikaloumenois epikalouménois epikaloumenon epikaloumenōn epikalouménon epikalouménōn epikaloúmenon epikaloumenos epikaloúmenos epikaloumenou epikalouménou epikaloumenous epikalouménous epikeklesai epikeklēsai epikéklesai epikéklēsai epikekletai epikeklētai epikékletai epikéklētai epikletheis epikletheìs epiklētheis epiklētheìs epiklethen epiklethèn epiklēthen epiklēthèn epiklethenta epiklethénta epiklēthenta epiklēthéntaInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts