Lexical Summary kaleó: To call, to name, to invite Original Word: καλέω Strong's Exhaustive Concordance bid, call forth, name, inviteAkin to the base of keleuo; to "call" (properly, aloud, but used in a variety of applications, directly or otherwise) -- bid, call (forth), (whose, whose sur-)name (was (called)). see GREEK keleuo NAS Exhaustive Concordance Word Origina prim. word Definition to call NASB Translation call (13), called (99), calling (2), calls (7), give (1), invite (2), invited (15), invited guests (1), invites (1), name given (1), named (2), so-called (1), summoned (2). Thayer's Greek Lexicon STRONGS NT 2564: καλέωκαλέω, καλῷ; imperfect ἐκάλουν; future καλέσω (Winer's Grammar, § 13, 3 c.); 1 aorist ἐκάλεσα; perfect κέκληκά; passive, present καλοῦμαι; perfect 3 person singular κέκληται (1 Corinthians 7:18 L T Tr WH; (Revelation 19:13 L T Tr WH)), participle κεκλημένος; 1 aorist ἐκλήθην; 1 future κληθήσομαι; (from Homer down); Hebrew קָרָא; Latinvoco; i. e.: 1. to call (German rufen (cf. βοάω, at the end)); a. to call aloud, utter in a loud voice: ἄχρις οὗ τό σήμερον καλεῖται, as long as the word 'today' is called out or proclaimed, Hebrews 3:13; τινα, to call one to approach or stand before one, Matthew 20:8; Matthew 22:3 (where εἰς τούς γάμους seems to belong to τούς κεκλημένος); Matthew 25:14; (Mark 3:31 L T Tr WH); Luke 19:13; τά ἰδίᾳ πρόβατα κατ' ὄνομα, his own sheep each by its name, John 10:3 (where L T Tr WH φωνεῖ); used of Christ, calling certain persons to be his disciples and constant companions, Matthew 4:21 (note what precedes in 19: δεῦτε ὀπίσω μου); Mark 1:20; to order one to be summoned, Matthew 2:15 (see just below); before the judges, Acts 4:18; Acts 24:2; followed by ἐκ with the genitive of place, equivalent to to call out, call forth from: Matthew 2:15, cf. Hebrews 11:8. metaphorically, to cause to pass from one state into another: τινα ἐκ σκότους εἰς τό φῶς, 1 Peter 2:9. b. like the Latinvoco equivalent to to invite; properly: εἰς τούς γάμους, Matthew 22:3, 9; Luke 14:8; John 2:2; to a feast, Luke 14:16; 1 Corinthians 10:27 (cf. Winer's Grammar, 593 (552)); Revelation 19:9; ὁ καλέσας, Luke 7:39; Luke 14:9; ὁ κεκληκώς τινα, Luke 14:10, 12; οἱ κεκλημένοι, Matthew 22:8; Luke 14:7, 17, 24; (2 Samuel 13:23; Esther 5:12; and often so in Greek writings from Homer, Odyssey 4, 532; 11,187 down). β. metaphorically: to invite one, εἰς τί, to something i. e. to participate in it, enjoy it; used thus in the Epistles of Paul and Peter of God as inviting men by the preaching of the gospel (διά τοῦ εὐαγγελίου, 2 Thessalonians 2:14) to the blessings of the heavenly kingdom: εἰς τήν βασιλείαν τοῦ Θεοῦ, 1 Thessalonians 2:12; εἰς ζωήν αἰώνιον, 1 Timothy 6:12; εἰς δόξαν αἰώνιον, 1 Peter 5:10; εἰς τήν κοινωνίαν τοῦ υἱοῦ αὐτοῦ, 1 Corinthians 1:9; so καλεῖν τινα used alone: Romans 8:30; Romans 9:24; 1 Corinthians 7:17f, 20-22, 24; τινα καλεῖν κλήσει, 2 Timothy 1:9; ἐν ᾧ ἐκληθημεν, in whom lies the reason why we were called, who is the ground of our having been invited, Ephesians 1:11 Lachmann; ἄξιος τῆς κλήσεως, ἧς (by attraction for ἡ (or perhaps ἥν; cf. Winers Grammar, § 24, 1; Buttmann, 287 (247); Ellicott, in the place cited)) ἐκλήθητε, Ephesians 4:1; God is styled ὁ καλῶν τινα (he that calleth one, the caller, cf. Winer's Grammar, § 45, 7), Galatians 5:8; 1 Thessalonians 5:24; and ὁ καλέσας τινα, Galatians 1:6; Colossians 1:12 Lachmann; 1 Peter 1:15; 2 Peter 1:3. οἱ κεκλημένοι, Hebrews 9:15; καλεῖν and καλεῖσθαι are used with a specification of the mediate end (for the highest or final end of the calling is eternal salvation): ἐπ' ἐλευθερία, Galatians 5:13; οὐκ ἐπ' ἀκαθαρσία ἀλλ' ἐν ἁγιασμῷ, 1 Thessalonians 4:7; ἐν εἰρήνη, 1 Corinthians 7:15; ἐν ἑνί ἐλπίδι, that ye might come into one hope, Ephesians 4:4 (see ἐν, I. 7 (yet cf. Winers Grammar, 417 (389); Buttmann, 329 (283); especially Ellicott in loc.), and ἐπί, Buttmann, 2 a. ζ'.); εἰς εἰρήνην τοῦ Χριστοῦ ἐν ἑνί σώματι, that ye may be in one body i. e. be members of one and the same body, Colossians 3:15; εἰς τοῦτο (which refers to what precedes) followed by ἵνα, 1 Peter 2:21; 1 Peter 3:9; (but everywhere in the N. T. Epistles only those are spoken of as called by God who have listened to his voice addressed to them in the gospel, hence those who have enlisted in the service of Christ — see Romans 8:30 and Rückert's Commentary, at the passage cited, p. 464, cf. 1 Corinthians 1:24; those who have slighted the invitation are not reckoned among the called); Christ also is said καλεῖν τινα, namely, to embrace the offer of salvation by the Messiah, in Matthew 9:13 and Mark 2:17 (in both passages Rec. adds εἰς μετάνοιαν). God is said to call those who are not yet born, viz. by promises of salvation which have respect to them, so that καλεῖν is for substance equivalent to to appoint one to salvation, Romans 9:12 (11); καλοῦντος τά μή ὄντα ὡς ὄντα, Romans 4:17, where cf. Fritzsche (others besides, cf. Meyer (especially Weiss edition) at the passage). to call (equivalent to to select) to assume some office, τινα, of God appointing or committing an office to one (German berufen): Galatians 1:15; Hebrews 5:4 (Isaiah 42:6; Isaiah 49:1; Isaiah 51:2). to invite equivalent to to rouse, summon: to do something, εἰς μετάνοιαν, Luke 5:32, added in Rec. also in Matthew 9:13 and Mark 2:17. 2. to call i. e. to name, call by name; a. to give a name to; with two accusatives, one of the object the other of the name as a predicate (to call one (by) a name: Matthew 10:25 Rec.; cf. Winers Grammar, § 32, 4 b.; Buttmann, 151 (132) note); passive with the nominative of the name, to receive the name of, receive as a name: Matthew 2:23; Matthew 27:8; Luke 1:32, 60, 62; Luke 2:4, etc.; καλούμενος, called, whose name or surname is, Luke 7:11; Luke 9:10; Luke 10:39; Acts 7:58; Acts 27:8, 16; ὁ καλούμενος (on its position cf. Buttmann, § 144, 19): Luke 6:15; Luke 8:2; (Luke 22:3 T Tr WH); b. Passive καλοῦμαι with predicate nominative to be called i. e. to bear a name or title (among men) (cf. Winer's Grammar, § 65, 8): Luke 1:35; Luke 22:25; Acts 8:10 (Rec. omits καλοῦμαι); 1 Corinthians 15:9; to be said to be (equivalent to to be acknowledged, pass as, the nominative expressing the judgment passed on one): Matthew 5:9, 19; Luke 1:32, 35, 76; Luke 2:23; Luke 15:19; Romans 9:26; James 2:23; opposed to εἶναι, 1 John 3:1 L T Tr WH; Hebraistically (Genesis 21:12) ἐν Ἰσαάκ κληθήσεται σοι σπέρμα, through (better in, cf. ἐν, I. 6 c. and Meyer (edited by Weiss) ad Romans, the passage cited) Isaac shall a seed be called for thee, i. e. Isaac (not Ishmael) is the one whose posterity shall obtain the name and honor of thy descendants, Romans 9:7 and Hebrews 11:18. c. καλῷ τινα, with an accusative of the predicate or a title of honor, to salute one by a name: Matthew 23:9; passive, Matthew 23:7f, 10; Revelation 19:11 (but Tr marginal reading WH brackets καλῷ); to give a name to one and mention him at the same time, Matthew 22:43, 45; Luke 20:44. (Compare: ἀντικαλέω, ἐνκαλέω, εἰσκαλέω (καλέομαι), ἐπικαλέω, μετακαλέω, παρακαλέω, συνπαρακαλέω, προκαλέω, προσκαλέω, συγκαλέω.) Topical Lexicon Overview of UsageStrong’s Greek 2564 appears one hundred forty-eight times in the New Testament. Its semantic field embraces summoning, inviting, addressing by name, and appointing to vocation. The contexts range from simple naming of a child (Luke 1:31) to God’s sovereign summons that unfailingly brings sinners to salvation (Romans 8:30). Narrative, parable, epistle, and apocalypse alike weave the verb into a tapestry that displays the Lord’s initiative, human response, and ultimate destiny of the redeemed. Divine Initiative in Salvation The heaviest theological weight falls on passages where God Himself is the subject. Romans 8:30 concentrates the golden chain of redemption: “Those He predestined He also called; those He called He also justified; those He justified He also glorified”. Here the verb marks the decisive, effectual moment when eternal purpose intersects temporal history, ensuring that none who are called in this sense are finally lost. Similarly, 1 Thessalonians 5:24 grounds perseverance in God’s faithfulness: “The One who calls you is faithful, and He will do it.” The call secures both initial conversion and lifelong sanctification (1 Thessalonians 4:7; 2 Thessalonians 2:14). In these texts the verb carries covenantal overtones derived from the Old Testament summons of Israel (Isaiah 41:9), now applied to the church. Invitation to Discipleship In the Synoptic Gospels the term marks Jesus’ personal recruitment of followers. “He called them, and immediately they left the boat and their father” (Matthew 4:21). The authority of the call overrides family and livelihood, highlighting the radical reordering of priorities in discipleship. Jesus’ self-designation for mission also features the verb: “I have not come to call the righteous, but sinners” (Matthew 9:13; Mark 2:17; Luke 5:32). The call here is simultaneously evangelistic and transformational, aimed at those conscious of need rather than self-satisfied. Parabolic Depiction of the Kingdom Invitation Parables of the wedding banquet employ the verb repeatedly (Matthew 22:3, Matthew 22:9; Luke 14:8-24). The king or host “calls” guests, some of whom refuse, others who accept. These accounts stress human responsibility to respond, while culminating in the maxim, “Many are called, but few are chosen” (Matthew 22:14). The saying shows that receipt of an invitation does not equate with final acceptance unless accompanied by appropriate response—an early hint of the distinction between external and effectual calling clarified later in the Epistles. Naming and Identity Beyond summoning, 2564 signifies the bestowal of a name that defines identity and destiny. “You shall call His name Jesus” (Matthew 1:21) and “They will call Him Immanuel” (Matthew 1:23) root Messiah’s titles in divine revelation. The Baptist is similarly named by command (Luke 1:13). In Acts, geographical locations (Acts 28:1) and storms (Acts 27:14) are “called” to identify them. Revelation applies the verb to the victorious Christ: “He has a name written on Him which no one knows but Himself… and His name is The Word of God” (Revelation 19:12-13). Corporate Vocation of the Church Epistolary usage stresses the church’s collective calling. “There is one body and one Spirit, just as you were called to one hope when you were called” (Ephesians 4:4). Believers share a singular summons that shapes unity, holiness (1 Peter 1:15), and mutual peace (Colossians 3:15). Paul urges conduct “worthy of the calling you have received” (Ephesians 4:1), indicating that ethical exhortations flow from grace already bestowed. Call to Suffering and Glory Peter balances privilege with cost: “To this you were called, because Christ suffered for you” (1 Peter 2:21). Yet the same apostle anchors hope: “The God of all grace… after you have suffered a little while, will Himself restore, confirm, strengthen, and establish you” (1 Peter 5:10). The call therefore embraces present hardship and future glory. Mission and Apostolic Authority In Acts 13:2 the Spirit instructs, “Set apart for Me Barnabas and Saul for the work to which I have called them.” Here the verb legitimizes apostolic mission. Paul later defends his ministry on the ground that God “called” him by grace (Galatians 1:15). Thus personal vocation undergirds ecclesial authority and missionary expansion. Eschatological Invitation Revelation employs 2564 to announce the consummation: “Blessed are those who are invited to the marriage supper of the Lamb” (Revelation 19:9). The verb links present grace with future celebration, echoing Jesus’ earlier banquet parables and assuring the saints of ultimate fellowship. Representative Texts Matthew 4:21; Matthew 22:3; Matthew 22:14 Romans 8:28-30; Romans 9:24-26 1 Corinthians 1:9; 1 Corinthians 7:17-24 1 Thessalonians 2:12; 1 Thessalonians 5:24 1 Peter 2:9, 1 Peter 2:21; 1 Peter 5:10 Revelation 17:14; Revelation 19:9 Historical and Cultural Background In Greco-Roman society a “call” could summon citizens to assembly, invite guests to a banquet, or designate an official title. The New Testament authors appropriate this everyday term to communicate divine initiative. Old Testament parallels include the covenantal “calling” of Abram (Genesis 12:1) and Israel (Hosea 11:1, quoted in Matthew 2:15). By situating God’s redemptive action within familiar social imagery, Scripture underscores both accessibility and authority. Patristic and Reformation Perspectives Early Fathers distinguished between the general proclamation of the gospel and the effective calling that imparts new birth, echoing Romans 8:30. Reformers such as Calvin emphasized the irresistible nature of the inward call, while maintaining universal invitation through preaching. Both streams viewed the verb as a key to understanding grace and responsibility. Contemporary Ministry Application Pastors may appeal to 2564 when assuring believers of God’s unfailing purpose, urging holy living worthy of the call, or inviting unbelievers to Christ. Mission boards derive mandate from the Spirit’s continuing call, and counselors remind struggling saints that the One who calls also equips. Ultimately, the verb encourages confidence that every aspect of Christian life—from identity and vocation to destiny—is initiated and sustained by the Lord who “calls things that are not as though they were” (Romans 4:17). Forms and Transliterations εκάλει εκαλεσα εκάλεσα εκάλεσά ἐκάλεσα εκάλεσαν εκάλεσάν εκάλεσας εκαλέσατε εκάλεσε εκάλεσέ εκαλεσεν εκάλεσεν ἐκάλεσεν εκαλουν εκάλουν ἐκάλουν εκληθη εκλήθη ἐκλήθη εκληθης εκλήθης ἐκλήθης εκλήθησαν εκληθητε εκλήθητε ἐκλήθητε καλει καλεί καλεῖ κάλει καλειν καλείν καλεῖν καλεισθαι καλείσθαι καλεῖσθαι καλειται καλείται καλεῖται καλειτε καλείτέ καλεῖτε καλεσαι καλέσαι καλεσαντα καλέσαντα καλεσαντες καλέσαντες καλεσαντος καλέσαντος καλεσας καλέσας καλεσατε καλέσατε καλέσατέ καλεσάτω καλέσει καλεσεις καλέσεις καλέσετε καλέσετέ καλέση καλεσητε καλέσητε Καλεσον Κάλεσον καλέσουσι καλεσουσιν καλέσουσιν Καλεσω Καλέσω καλέσωμεν καλέσωσί καλέσωσιν καλουμενη καλουμένη καλουμένῃ καλουμενην καλουμένην καλουμενης καλουμένης καλουμενον καλούμενον καλουμενος καλούμενος καλουμενου καλουμένου καλουνται καλούνται καλοῦνται καλουντες καλοῦντες καλουντος καλούντος καλοῦντος καλουσα καλούσα καλοῦσα καλούσιν καλώ καλων καλών καλῶν κέκληκά κέκληκας κέκληκάς κέκληκε κέκληκέ κεκληκεν κέκληκεν κεκληκοτι κεκληκότι κεκληκως κεκληκώς κέκλημαι κεκλημενοι κεκλημένοι κεκλημενοις κεκλημένοις κεκλημενος κεκλημένος κεκλημενους κεκλημένους κεκλημενων κεκλημένων κεκλήσεται κεκλήσθω κεκληται κέκληται κέκληταί κληθεις κληθείς κληθεὶς κληθεν κληθέν κληθὲν κληθεντος κληθέντος κληθή κληθηναι κληθήναι κληθῆναι κληθης κληθής κληθῇς κληθήσεσθε κληθησεται κληθήσεται κληθήσεταί κληθηση κληθήση κληθήσῃ κληθησονται κληθήσονται κληθητε κληθήτε κληθῆτε κληθήτω κληθωμεν κληθώμεν κληθῶμεν ekalesa ekálesa ekalesen ekálesen ekaloun ekáloun eklethe eklēthē eklḗthe eklḗthē eklethes eklēthēs eklḗthes eklḗthēs eklethete eklēthēte eklḗthete eklḗthēte kalei kaleî kálei kalein kaleîn kaleisthai kaleîsthai kaleitai kaleîtai kaleite kaleîte kalesai kalésai kalesanta kalésanta kalesantes kalésantes kalesantos kalésantos kalesas kalésas kalesate kalésate kaleseis kaléseis kalesete kalesēte kalésete kalésēte Kaleso Kalesō Kaléso Kalésō Kaleson Káleson kalesousin kalésousin kalon kalôn kalōn kalō̂n kaloumene kaloumenē kalouméne kalouménē kalouménei kalouménēi kaloumenen kaloumenēn kalouménen kalouménēn kaloumenes kaloumenēs kalouménes kalouménēs kaloumenon kaloúmenon kaloumenos kaloúmenos kaloumenou kalouménou kalountai kaloûntai kalountes kaloûntes kalountos kaloûntos kalousa kaloûsa kekleken keklēken kékleken kéklēken keklekos keklekṓs keklēkōs keklēkṓs keklekoti keklekóti keklēkoti keklēkóti keklemenoi kekleménoi keklēmenoi keklēménoi keklemenois kekleménois keklēmenois keklēménois keklemenon kekleménon keklēmenōn keklēménōn keklemenos kekleménos keklēmenos keklēménos keklemenous kekleménous keklēmenous keklēménous kekletai keklētai kékletai kékletaí kéklētai kéklētaí kletheis kletheìs klethêis klētheis klētheìs klēthē̂is klethen klethèn klēthen klēthèn klethenai klethênai klēthēnai klēthē̂nai klethentos klethéntos klēthentos klēthéntos klethes klēthēs klethese klēthēsē klethḗsei klēthḗsēi klethesetai klethḗsetai klethḗsetaí klēthēsetai klēthḗsetai klēthḗsetaí klethesontai klethḗsontai klēthēsontai klēthḗsontai klethete klethête klēthēte klēthē̂te klethomen klethômen klēthōmen klēthō̂menLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 1:21 V-FIA-2SGRK: υἱὸν καὶ καλέσεις τὸ ὄνομα NAS: a Son; and you shall call His name KJV: a son, and thou shalt call his name INT: a son and you will call the name Matthew 1:23 V-FIA-3P Matthew 1:25 V-AIA-3S Matthew 2:7 V-APA-NMS Matthew 2:15 V-AIA-1S Matthew 2:23 V-FIP-3S Matthew 4:21 V-AIA-3S Matthew 5:9 V-FIP-3P Matthew 5:19 V-FIP-3S Matthew 5:19 V-FIP-3S Matthew 9:13 V-ANA Matthew 20:8 V-AMA-2S Matthew 21:13 V-FIP-3S Matthew 22:3 V-ANA Matthew 22:3 V-RPM/P-AMP Matthew 22:4 V-RPM/P-DMP Matthew 22:8 V-RPM/P-NMP Matthew 22:9 V-AMA-2P Matthew 22:43 V-PIA-3S Matthew 22:45 V-PIA-3S Matthew 23:7 V-PNM/P Matthew 23:8 V-ASP-2P Matthew 23:9 V-ASA-2P Matthew 23:10 V-ASP-2P Matthew 25:14 V-AIA-3S Strong's Greek 2564 |