Original Word: προσφωνέω
Part of Speech: Verb
Transliteration: prosphóneó
Pronunciation: pros-fo-neh'-o
Phonetic Spelling: (pros-fo-neh'-o)
KJV: call unto, speak (un-)to
NASB: call, addressed, addressing, called, called over, spoke
Word Origin: [from G4314 (πρός - against) and G5455 (φωνέω - called)]

1. to sound towards, i.e. address, exclaim, summon

call unto, speak unto.

From pros and phoneo; to sound towards, i.e. Address, exclaim, summon -- call unto, speak (un-)to.

see GREEK pros

see GREEK phoneo

Word Origin
from pros and phóneó
Definition
to call to
NASB Translation
addressed (1), addressing (1), call (2), called (1), called...over (1), spoke (1).

STRONGS NT 4377: προσφωνέω

προσφωνέω, προσφώνω; imperfect 3 person singular προσεφώνει; 1 aorist προσεφώνησα;

1. to call to; to address by calling: absolutely, Luke 13:12; Luke 23:20 (where L WH add αὐτοῖς); Acts 21:40 (Homer, Odyssey 5, 159 etc.); with the dative of a person (cf. Winer's Grammar, 36), Matthew 11:16; Luke 7:32; Acts 22:2,. ((Diogenes Laërtius 7, 7).

2. to call to oneself, summon: τινα (so the better Greek writings; see Matthiae, § 402 b.; (Winer's Grammar, § 52, 4, 14)), Luke 6:13.

Overview

Strong’s Greek 4377 captures deliberate, vocal address. All seven New Testament occurrences describe an intentional “calling out” that seeks to secure attention and invite response. Whether on the lips of Jesus, Pilate, or Paul, the verb always marks a pivotal moment in which the speaker draws listeners into decisive engagement.

Literary Distribution

• Synoptic Gospels: six uses—Matthew 11:16; Luke 6:13; 7:32; 13:12; 23:20
• Acts: two uses—Acts 21:40; 22:2

Luke’s writings supply the majority, reflecting his interest in vivid, dramatic narration. The lone Matthean occurrence appears in a logion Jesus applies to His own generation, underscoring its thematic resonance with public appeal.

Narrative Function in Luke

1. Luke 6:13 – After a night of prayer, Jesus “called His disciples to Him, and chose twelve of them, whom He also designated as apostles.” The verb highlights the solemnity of apostolic appointment: the Lord’s voice summons disciples into a new vocational identity.

2. Luke 13:12 – Confronting the synagogue’s bondage, “Jesus called her over and said, ‘Woman, you are set free from your infirmity.’” The word sets a tone of compassionate authority; His spoken summons precedes liberation.

3. Luke 23:20 – Pilate, “wanting to release Jesus, addressed them again.” The ruler’s urgent appeal intensifies the narrative tension of the Passion, yet demonstrates human authority’s impotence before a hostile crowd.

4. Luke 7:32 (with the parallel in Matthew 11:16) – Children “call out to one another,” illustrating the generation’s refusal to dance to either John’s or Jesus’ tune. The verb conveys repeated, even playful, solicitation that goes unheeded—an indictment of hardened hearts.

Apostolic Usage in Acts

Acts 21:40–22:2 records Paul’s defense on the temple steps. First, “Paul stood on the steps and motioned to the crowd for silence; when they were all silent, he addressed them in the Hebrew language.” Luke then notes, “When they heard him speak to them in Hebrew, they became even more silent.” In a charged setting, the verb frames Paul’s speech as a bridge to mutual understanding; he respectfully engages the hostile multitude in their heart language.

Old Testament Background

While the exact verb is rare in the Septuagint, the concept of God or His messengers vocally summoning people saturates Scripture (e.g., Exodus 19:3, Isaiah 55:6). The New Testament uses of 4377 therefore stand in continuity with a biblical motif: a divine or representative voice that calls sinners, servants, or nations toward covenant response.

Theological Significance

1. Personal Invitation: Each occurrence accentuates relational nearness. Jesus does not merely preach; He calls individuals (“Woman, you are set free”) and corporate groups (“children in the marketplace”).

2. Covenant Decision: Pilate’s appeal and Paul’s defense reveal that truth confronts hearers with a verdict—release the innocent or crucify; listen to the gospel or riot.

3. Missional Example: Christ and His apostles model proclamation that is both authoritative and accessible, using language and tone suited to the audience (Hebrew in Acts 22:2).

Pastoral Application

• Preachers ought to speak so as to be heard—clear, direct, compassionate, yet urgent.
• Personal address remains vital in discipleship; naming someone, as Jesus did the bent woman, affirms dignity and invites faith.
• Evangelists can follow Paul’s example by engaging people in their “heart language,” culturally and linguistically.

Conclusion

Strong’s 4377 depicts strategic moments when a speaker pierces ordinary noise with a purposeful call. The verb’s scarcity magnifies its weight: Scripture reserves it for junctures where God, through His servants, confronts hearers with life-altering truth.

προσεφωνει προσεφώνει προσεφώνησε προσεφωνησεν προσεφώνησεν προσέχαιρε προσέχεε προσέχεεν προσέχεον προσφωνουντα προσφωνοῦντα προσφωνούσι προσφωνουσιν προσφωνούσιν προσφωνοῦσιν προσχεεί προσχέειν προσχεείς προσχέοντι προσχεούσι προσχεούσιν prosephonei prosephōnei prosephṓnei prosephonesen prosephōnēsen prosephṓnesen prosephṓnēsen prosphonounta prosphonoûnta prosphōnounta prosphōnoûnta prosphonousin prosphonoûsin prosphōnousin prosphōnoûsinInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts