Exploring the Meaning of Epikaleomai in Greek

ἐπικαλέω expresses calling or naming, whether assigning an identifying name or invoking a name in speech. In the passages below it appears in lists of alternate names and titles, in prayerful address, and in scenes where people are marked out by the name they call upon.

Occurrences

“Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus;” (Matthew 10:3)

Here ἐπικαλέω supplies the language for an alternate designation within a roster of the Twelve. The clause “who was also called Thaddaeus” treats a second name as a recognized identifier alongside “Lebbaeus,” showing the word’s role in attaching a known name to a person for clarity in a formal list.

“It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household!” (Matthew 10:25)

In this saying, ἐπικαλέω conveys naming as the act of labeling someone with a particular title—here, a hostile one. The force of “If they have called the master of the house Beelzebul” is that the name applied to the teacher sets expectations for what will be applied to “those of his household.” The verb frames the insult as something spoken over a person, not merely thought.

“They put forward two, Joseph called Barsabbas, who was also called Justus, and Matthias.” (Acts 1:23)

ἐπικαλέω appears twice to anchor identity in a decision-making moment. “Joseph called Barsabbas” and “who was also called Justus” present a man with multiple names, each functioning as a public handle by which he is known. The word helps the narrative keep the candidate distinct and recognizable when a community is choosing between “two.”

“It will be that whoever will call on the name of the Lord will be saved.’” (Acts 2:21)

Here ἐπικαλέω moves from naming someone to invoking a name. The action is directed “on the name of the Lord,” presenting calling as an appeal addressed to the Lord by name. The statement links this act of calling with the outcome “will be saved,” so the verb carries the weight of a decisive vocal turning toward the Lord.

“Joses, who by the apostles was also called Barnabas (which is, being interpreted, Son of Encouragement), a Levite, a man of Cyprus by race,” (Acts 4:36)

In this introduction, ἐπικαλέω marks a bestowed name within the community: “by the apostles.” The verb portrays the naming as something done to Joses by recognized leaders, giving “Barnabas” the status of a communal identifier. The parenthetical explanation of the name’s sense (“Son of Encouragement”) shows that the act of calling can carry interpretive significance when a new name is given.

“They stoned Stephen as he called out, saying, “Lord Jesus, receive my spirit!”” (Acts 7:59)

In Stephen’s death scene, ἐπικαλέω describes an urgent spoken appeal. The content of the call—“Lord Jesus, receive my spirit!”—shows calling as direct address in prayer. The verb situates Stephen’s speech within the violence (“They stoned Stephen”) and highlights that his final action is to call out to the Lord Jesus by name and request reception of his spirit.

“Here he has authority from the chief priests to bind all who call on your name.”” (Acts 9:14)

ἐπικαλέω here identifies a group by their practice of calling “on your name.” The phrase functions as a communal marker: those liable to be “bound” are defined not by location or ethnicity in the sentence but by their invocation of the name addressed to “your.” The verb thus becomes a criterion for persecution—public calling on the name makes people identifiable.

“All who heard him were amazed, and said, “Isn’t this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests!”” (Acts 9:21)

Again ἐπικαλέω describes believers as “those who called on this name,” but now in recollection and irony: the one now being heard had previously “made havoc” of precisely these people. The demonstrative “this name” keeps the name central without repeating it in the quoted sentence, and the verb underscores that the act of calling is recognizable enough to become a label for a whole community.

“Now send men to Joppa, and get Simon, who is also called Peter.” (Acts 10:5)

In the instruction given to Cornelius, ἐπικαλέω performs a practical function: ensuring the right person is found. “Simon, who is also called Peter” presents two designations for one individual, with the second acting as the widely known identifier that guides the search.

“and called and asked whether Simon, who was also called Peter, was lodging there.” (Acts 10:18)

The messengers’ inquiry repeats the identifying pattern. The verb supports a careful, confirmatory naming: the question is not merely about a “Simon,” but about the Simon “also called Peter,” narrowing identity for accuracy. The repetition matches the scene’s logistical purpose—finding lodging for the correct person.

“Send therefore to Joppa, and summon Simon, who is also called Peter. He is staying in the house of a tanner named Simon, by the seaside. When he comes, he will speak to you.’” (Acts 10:32)

ἐπικαλέω appears as part of a longer set of directions. The repeated “Simon, who is also called Peter” distinguishes him from “a tanner named Simon,” where “named” likewise signals personal identification in a city where multiple people share the same name. In this scene, calling/naming is a tool for clarity: the called name marks the apostle, while another named Simon marks the host.

“He told us how he had seen the angel standing in his house, and saying to him, ‘Send to Joppa, and get Simon, who is called Peter,” (Acts 11:13)

This retelling preserves the same identifying formula as the earlier instruction. ἐπικαλέω again fixes identity for the hearers: the angel’s directive is memorable in part because it specifies the person by an established called name. The repetition across narration and report shows how such a called name functions as stable reference in community memory.

Sense and Usage

Across these texts, ἐπικαλέω operates along two closely related lines: calling as assigning or using a name for someone, and calling as addressing someone by name. In the naming sense, the verb often appears with an alternate name that clarifies identity: “Lebbaeus, who was also called Thaddaeus” (Matthew 10:3), “Joseph called Barsabbas, who was also called Justus” (Acts 1:23), and the recurring “Simon, who is also called Peter” (Acts 10:5, 10:18, 10:32, 11:13). In these places, calling is not about summoning but about what people are known as; it makes narrative precision possible, especially where several names cluster (Acts 10:32 even places two Simons side by side).

In the same naming category, ἐπικαλέω can convey a label that carries social force. “If they have called the master of the house Beelzebul” (Matthew 10:25) shows how calling can stigmatize; the word depicts an action performed by opponents that shapes how others are treated. Conversely, “Joses, who by the apostles was also called Barnabas” (Acts 4:36) depicts calling as communal recognition that becomes part of a person’s public identity. In both, the verb points to speech that assigns a name in a way that matters socially—either as contempt or as a recognized designation.

In the invoking sense, ἐπικαλέω appears with “the name” as the object of calling: “whoever will call on the name of the Lord will be saved” (Acts 2:21), “all who call on your name” (Acts 9:14), and “those who called on this name” (Acts 9:21). Calling here is a visible practice that identifies a people; it is something authorities can target (“to bind all who call on your name”) and something bystanders can remember as a distinguishing mark (“made havoc of those who called on this name”). The verb also depicts direct appeal in the moment of crisis: Stephen “called out, saying, ‘Lord Jesus, receive my spirit!’” (Acts 7:59). In that scene, calling is not only a marker of belonging; it is speech directed to the Lord Jesus in trust and petition.

Taken together, these occurrences show how calling/naming moves between identification and invocation. A called name can be a practical identifier (finding the correct Simon), a communal designation (Barnabas), an imposed label (Beelzebul), or an appealed-to name (the Lord’s name invoked for salvation and under persecution). In each case the verb foregrounds spoken or publicly acknowledged naming as an action that shapes relationships and outcomes.

Imagery

The passages attach vivid scenes to the act of calling. Names are spoken in lists and introductions (Matthew 10:3; Acts 1:23; Acts 4:36), they are used on the street to locate a person at a particular house “by the seaside” (Acts 10:32), and they become a boundary-marker for a threatened community (“to bind all who call on your name,” Acts 9:14). At the sharpest edge, calling becomes a final cry—Stephen’s voiced address, “Lord Jesus, receive my spirit!” (Acts 7:59)—placing the act of calling at the intersection of public violence and direct appeal to the one named.

Sources: Lexical data from Strong’s Exhaustive Concordance and the Translators Brief Lexicon of Extended Strongs for Greek (STEPBible, CC BY). Occurrence data from the Translators Amalgamated Greek New Testament (STEPBible, CC BY). Scripture quotations from the World English Bible (public domain).