from ἐν and καλέω; to call in (as a debt or demand), i.e. bring to account (charge, criminate, etc.):--accuse, call in question, implead, lay to the charge.
### Core Meaning & Semantic Range
The Greek word **enkaléō**, represented by `{{G1458}}`, means to bring a charge or accusation against someone. Derived from ἐν (in) and καλέω (to call), its base definition is to call in a demand, to bring to account, or to criminate. The term appears **7 times** in **7 unique verses**, primarily in legal and judicial contexts.
### Biblical Occurrences & Contextual Analysis
The use of `{{G1458}}` is concentrated in the book of Acts, where the Apostle Paul is repeatedly the subject of accusations. He is **accused** by the **Jews** before King **Agrippa** ([[Acts 26:2]], [[Acts 26:7]]). A Roman captain, after investigating, perceived that Paul was **accused** regarding "questions of their law" rather than a crime worthy of death or bonds [[Acts 23:29]]. In Ephesus, the town clerk warns the citizens they are in danger of being **called in question** for the uproar they caused [[Acts 19:40]]. The term is also used in a civil sense, where craftsmen with a grievance are told to **implead** one another before deputies [[Acts 19:38]]. The most significant theological use appears in Romans, which asks the rhetorical question, "Who shall **lay any thing to the charge** of God's elect?" [[Romans 8:33]].
### Related Words & Concepts
Several related words clarify the legal and theological landscape surrounding accusation:
* `{{G1462}}` **énklēma** (an accusation, i.e. offence alleged): This noun refers to the specific charge or crime being alleged. It is used in tandem with `{{G1458}}` when an official finds Paul is accused, but with "nothing **laid to his charge**" that is worthy of punishment [[Acts 23:29]].
* `{{G626}}` **apologéomai** (to give an account (legal plea) of oneself): This is the act of making a defense against an accusation. Paul declares he is happy to **answer for himself** regarding the very things of which he is **accused** by the Jews [[Acts 26:2]].
* `{{G1344}}` **dikaióō** (to render (i.e. show or regard as) just or innocent): This term stands in direct theological opposition to being accused. It signifies being declared righteous or justified, providing the ultimate answer to any charge brought against God's people [[Romans 8:33]].
### Theological Significance
The theological weight of `{{G1458}}` is centered on the contrast between human accusation and divine justification.
* **The Basis of Accusation:** In the narrative of Acts, charges brought against believers often arise from religious disputes and misunderstandings. Paul is primarily **accused** by the **Jews** over matters of their law and hope in the promise to the twelve tribes ([[Acts 23:29]], [[Acts 26:7]]).
* **The Powerlessness of Human Charges:** The climax of the word's meaning is found in [[Romans 8:33]]. The question "Who shall **lay any thing to the charge** of God's **elect**?" implies that no human or spiritual accuser has the standing to bring a successful charge against those chosen by God.
* **The Security in Justification:** The reason accusations fail is immediately given: "It is God that **justifieth**" [[Romans 8:33]]. The supreme authority of God's declaration of innocence overrides any lesser accusation, securing the believer's standing before Him.
### Summary
In summary, `{{G1458}}` moves from a procedural term in human courts to a profound theological concept. While it describes the literal act of being **accused** or **called in question** within the legal systems of the Roman world, its most crucial application is in establishing the believer's absolute security. For those who are God's elect, no charge can ultimately stand, not because they are without fault, but because the supreme Judge is the one who **justifieth** them.
TRV