Strong's g1458

Pronunciation Guide: en-kal-EH-oh

Basic Definition

Key Information

ἐγκαλέω

Transliteration: enkaleō Part of Speech: verb First Appears: Acts 19:38 Appears: 7 times

Strong’s Entry

g1458

Gloss: egkaleo (eng-kal-eh’-o) v.1. to call in (as a debt or demand), i.e. bring to account (charge, criminate, etc.)[from G1722 and G2564]KJV: accuse, call in question, implead, lay to the charge Root(s): G1722, G2564 

Strong’s G1458: Ἐγκαλέω (enkaleō) fundamentally means “to bring a charge against” or “to accuse formally.” It carries the legal connotation of summoning someone to answer charges in court or making a formal accusation against another person. In biblical contexts, it often appears in judicial settings where someone is formally accused of wrongdoing, particularly in the narratives of Paul’s trials in Acts.

Etymology and Morphology

• Part of speech: Verb
• Compound word formed from ἐν (en, “in”) + καλέω (kaleō, “to call”)
• Primary usage in narrative passages, particularly in legal contexts
• Appears predominantly in Acts in judicial proceedings
• Middle voice verb indicating the subject’s personal interest in the action

Ἐγκαλέω Morphology:

• ἐγκαλέω (present active indicative, 1st person singular) – I bring a charge
• ἐγκαλεῖ (present active indicative, 3rd person singular) – he/she brings a charge
• ἐγκαλοῦμαι (present passive indicative, 1st person singular) – I am charged/accused
• ἐγκαλούμενος (present passive participle, nominative masculine singular) – being accused
• ἐγκαλείτωσαν (present active imperative, 3rd person plural) – let them bring charges

Origin & History

The term ἐγκαλέω has its roots in ancient Greek legal terminology. In classical Greek literature, it appears in the works of Plato and Demosthenes, where it consistently carries the meaning of lodging a formal complaint or making a legal accusation. In Plato’s “Republic,” the term is used when discussing matters of justice and the process of making accusations against wrongdoers in the ideal state.

In the Septuagint (LXX), ἐγκαλέω appears sparingly, primarily in the deuterocanonical books like 2 Maccabees, where it maintains its legal connotation of bringing formal charges. The early Church Father John Chrysostom uses the term in his homilies when discussing Paul’s legal troubles and the concept of divine judgment, emphasizing how believers should not fear human accusations when they stand righteous before God’s tribunal.

Expanded Definitions & Translation Options

• To summon someone to answer in court; to bring legal charges against
• To find fault with someone; to bring an accusation
• To call someone to account for perceived wrongdoing
• To lodge a formal complaint within a legal system

Ἐγκαλέω Translation Options:

• “To accuse” – This captures the general sense but may miss the formal, legal context that ἐγκαλέω typically implies
• “To bring charges against” – Most precise translation that preserves the legal nature of the term and its formal process
• “To summon to court” – Emphasizes the initiating aspect of the legal process, highlighting how the accuser begins proceedings
• “To indict” – Modern legal equivalent that conveys the formal nature of the accusation, though it implies a specific legal procedure not necessarily present in ancient contexts
• “To call to account” – Captures both the etymological components (calling) and the purpose (accountability)

Biblical Usage

The term ἐγκαλέω appears predominantly in the Book of Acts, particularly in narratives surrounding Paul’s legal trials. Its first appearance is in Acts 19:38, where the town clerk of Ephesus advises Demetrius and his fellow craftsmen that if they have legitimate complaints against Paul and his companions, they should pursue them through proper legal channels: “If, then, Demetrius and his fellow craftsmen have a grievance against anybody, the courts are open and there are proconsuls. They can press charges [ἐγκαλείτωσαν].”

This usage establishes a pattern seen throughout Acts, where ἐγκαλέω consistently appears in formal judicial contexts. The term is particularly significant in Paul’s defense speeches, where he addresses the charges brought against him and articulates his defense before various authorities. These instances highlight the intersection of Roman legal procedure with religious controversies of the early church.

• “If, therefore, Demetrius and the craftsmen with him have a complaint [ἐγκαλέω] against anyone, the courts are open, and there are proconsuls.” Acts 19:38
• “But if there is anything further you want to know about, it must be settled in the regular assembly. As it is, we are in danger of being charged [ἐγκαλεῖσθαι] with rioting because of what happened today.” Acts 19:39-40
• “I found that he was accused [ἐγκαλούμενον] concerning questions of their law, but had nothing charged [ἔγκλημα] against him deserving of death or chains.” Acts 23:29
• “When I found that he had committed nothing deserving of death, and as he himself appealed to Augustus, I decided to send him. But I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write. For it seems unreasonable to me to send a prisoner and not to specify the charges [αἰτίας, a related concept to ἐγκαλέω] against him.” Acts 25:25-27
• “Who will bring any charge [ἐγκαλέσει] against God’s elect? It is God who justifies.” Romans 8:33

Cultural Insights

In the Greco-Roman world, the legal process of ἐγκαλέω (bringing charges) followed specific protocols that would have been familiar to Luke’s original readers. When someone was formally accused (ἐγκαλέω), they would be summoned before the appropriate authority—a proconsul in a Roman province or local magistrates in certain cities with their own judiciary systems. The process typically began with the filing of a formal complaint, followed by preliminary hearings to determine if the case warranted a full trial.

What’s particularly fascinating is how Paul navigated these legal systems. As a Roman citizen, Paul possessed certain legal rights that he strategically invoked, including the right to appeal to Caesar (Acts 25:11). The repeated use of ἐγκαλέω in Acts reveals the complex interplay between Roman law, Jewish religious concerns, and the emerging Christian movement. Luke’s careful documentation of these legal proceedings serves both historical and apologetic purposes, demonstrating that Christianity was not found guilty of any crimes against Roman law when properly adjudicated.

The Jewish legal concept of “ribh” (ריב) forms an important background for understanding ἐγκαλέω in its theological dimensions. In Hebrew thought, a “ribh” was a legal controversy or lawsuit, often used metaphorically to describe God’s case against His people for covenant violations. When Paul uses ἐγκαλέω in Romans 8:33, he’s drawing on this rich tradition of covenant lawsuits, but inverting it to show that in the Messiah, God’s people are now defended rather than accused.

Theological Significance

The theological implications of ἐγκαλέω reach their pinnacle in Romans 8:33, where Paul asks the profound question: “Who will bring any charge [ἐγκαλέσει] against God’s elect?” This rhetorical question comes in the triumphant conclusion of Romans 8, where Paul affirms the absolute security of believers in the Messiah Jesus. The use of this legal term is deliberate and powerful—it invokes the image of a divine courtroom where potential accusers are silenced because “it is God who justifies.”

This usage transforms ἐγκαλέω from a merely procedural legal term into a profound theological concept. Paul is asserting that all accusations against believers—whether from human opponents, our own conscience, or even the adversary himself—ultimately fail because God has already issued His verdict of “not guilty” through the sacrificial work of the Messiah. The same God who once brought charges against His people for covenant violations now defends them through the perfect righteousness of Jesus.

The concept of ἐγκαλέω also illuminates our understanding of divine justice. Unlike human courts which can be corrupted or mistaken, God’s justice is perfect and merciful simultaneously. In the narrative of salvation, יהוה (Yahweh) has provided a way for justice to be satisfied while extending mercy to the guilty. The accusations that once legitimately stood against us have been nailed to the cross (Colossians 2:14), rendering all future charges powerless.

Personal Application

Understanding ἐγκαλέω invites us to examine the “charges” we may feel are lodged against us—whether from others, our own self-condemnation, or spiritual opposition. Many believers live under a constant sense of accusation, hearing internal voices that say, “You’re not good enough” or “God couldn’t possibly forgive that.” Paul’s use of ἐγκαλέω in Romans 8:33 directly confronts these accusations with the liberating truth that in the Messiah, no charge can ultimately stand against God’s chosen ones.

When we feel accused or condemned, we can respond as Paul did—not by denying our failures or minimizing our sins, but by pointing to the perfect advocate we have in Jesus. Our confidence doesn’t rest in our innocence but in His righteousness applied to our account. Just as Paul boldly faced his accusers with the truth, we can face our accusing thoughts with the truth of God’s Word and the finished work of the Messiah. This doesn’t mean we won’t face accusations in this life, but it does mean those accusations no longer define us or determine our eternal standing.

Related Words

• κατηγορέω (katēgoreō) – to accuse, bring accusations against, usually in a formal setting; often used of Satan as “the accuser.” This term is more commonly used in the New Testament than ἐγκαλέω and can refer to both formal legal accusations and more general accusations. Pronunciation: kat-ay-gor-EH-oh See G2723
• διαβάλλω (diaballō) – to slander, accuse falsely, bring charges with hostile intent; the root of “diabolos” (devil). While ἐγκαλέω can be neutral regarding the validity of charges, διαβάλλω typically implies malicious or false accusations. Pronunciation: dee-ah-BALL-lo See G1225
• αἰτιάομαι (aitiaomai) – to charge with, accuse, blame; focuses on assigning fault or responsibility. This term emphasizes the act of blaming someone more than the formal legal process highlighted by ἐγκαλέω. Pronunciation: eye-tee-AH-o-my See G156
• κρίνω (krinō) – to judge, decide, determine; the basic term for making a judgment or decision. While ἐγκαλέω focuses on bringing charges, κρίνω addresses the subsequent process of judging those charges. Pronunciation: KREE-no See G2919
• μέμφομαι (memphomai) – to blame, find fault with; less formal than ἐγκαλέω and often refers to personal complaints rather than legal accusations. Pronunciation: MEM-fo-my See G3201

Did You Know?

• Did you know that the Roman legal system that forms the backdrop for many instances of ἐγκαλέω in Acts provided significant procedural protections that were quite progressive for the ancient world? Roman citizens like Paul could not be executed without a trial, could appeal to higher courts (even to Caesar himself), and could not legally be tortured to extract confessions. These protections allowed the early spread of the Gospel through legal channels when proper procedures were followed. God sovereignly used the Roman legal system—with its concept of ἐγκαλέω—to protect the apostle Paul and provide him platforms to preach the good news before governors and kings.
• Did you know that in modern Greek, derivatives of ἐγκαλέω are still used in legal terminology? The noun form “ένκληση” (enklisi) means “criminal charge” in contemporary Greek legal code. This demonstrates how this biblical term has maintained its core meaning across thousands of years and continues to serve an important function in legal systems influenced by Greek thought. The enduring nature of this term reminds us that God chose to reveal His truth within specific cultural and linguistic contexts that have lasting relevance.
• Did you know that the concept behind ἐγκαλέω plays a crucial role in understanding the Jewish feast of Yom Kippur (Day of Atonement)? On this most solemn day, the high priest would make atonement for the sins of Israel, symbolically transferring them to the scapegoat. This ritual addressed the charges (metaphorical ἐγκαλέω) that stood against the people due to their covenant violations. The Messiah fulfills and transcends this ritual by becoming both the sacrifice and the high priest, permanently addressing the charges that stood against us. This connection helps us see how the legal terminology of ἐγκαλέω illuminates the sacrificial system that pointed to Jesus.

Remember This

Ἐγκαλέω reminds us that while many accusations may be brought against us in this life, the verdict that ultimately matters has already been declared by the highest court—God Himself has justified us through the Messiah, and no charge can reverse His divine verdict.