from μετά and πέμπω; to send from elsewhere, i.e. (middle voice) to summon or invite:--call (send) for.
Transliteration:metapémpō
Pronunciation:met-ap-emp'-o
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek verb μεταπέμπω (transliterated metapémpō, `{{G3343}}`) is a compound word formed from the preposition μετά (metá, `{{G3326}}`), meaning "with," "after," or implying change/transfer, and the verb πέμπω (pempō, `{{G3992}}`), meaning "to send." The base definition provided, "to send from elsewhere," accurately captures the essence of the compound. Crucially, the most common usage in the New Testament is in the middle voice (μεταπέμπομαι), which shifts the nuance from simply "sending" to "sending for oneself," or "causing to come to oneself." This active participation of the subject in the sending action leads to the primary semantic range of "to summon," "to send for," or "to invite." It implies a deliberate act of calling someone to a specific location or presence, often with a particular purpose in mind. Unlike a general "sending out," μεταπέμπω signifies a drawing *in* or *to* the sender.
### Biblical Occurrences & Contextual Analysis
The term μεταπέμπω (`{{G3343}}`) appears exclusively in the book of Acts in the New Testament, with notable frequency. Its usage consistently reflects the middle voice meaning of "to send for" or "to summon."
* **Acts 10:5, 10:22, 10:29, 10:32, 11:13 (Cornelius and Peter):** This cluster of verses highlights the divine orchestration of the encounter between Cornelius, a Roman centurion, and Peter. Cornelius is instructed by an angel to "send for" (μεταπέμψαι) Simon Peter, who is staying in Joppa. The narrative repeatedly emphasizes this act of summoning, underscoring its significance as the catalyst for the Gentiles hearing the gospel. Cornelius's servants are dispatched to bring Peter to Caesarea, demonstrating the active "sending for" by the one desiring the presence of another.
* **Acts 20:1 (Paul in Ephesus):** After the riot in Ephesus, Paul is described as "having sent for" (μεταπεμψάμενος) the disciples. Here, Paul, as a leader, summons the believers to himself, likely to offer encouragement and instruction before his departure. This again illustrates the purposeful act of calling individuals to one's presence.
* **Acts 24:24 (Felix and Paul):** Governor Felix, along with his Jewish wife Drusilla, "sent for" (μετεπέμψατο) Paul and heard him concerning faith in Christ. This instance shows an authority figure summoning a prisoner, not for judgment initially, but out of curiosity or desire to hear more.
* **Acts 25:3 (Jews against Paul):** The Jewish leaders in Jerusalem requested Festus to "send for" (μεταπέμψηται) Paul to Jerusalem, intending to ambush and kill him on the way. This demonstrates the use of the term in the context of a malevolent summons, highlighting the purpose-driven nature of the call, regardless of its intent.
* **Acts 25:21 (Paul's appeal):** Paul appeals to be kept for the decision of Caesar. Festus states he would "send him" (ἀνέπεμψα) to Caesar, but the broader context implies that Caesar would then "send for" Paul for judgment, though the specific verb μεταπέμπω is not used in the immediate action, it underlies the expectation of a summons.
* **Acts 28:20 (Paul in Rome):** Upon arriving in Rome, Paul "sent for" (μετεπεμψάμην) the leading men of the Jews to explain his situation and the reason for his imprisonment. This again showcases a purposeful summoning by an individual to initiate dialogue and explain circumstances.
In each occurrence, μεταπέμπω signifies a deliberate, active, and often authoritative summoning of a person to the sender's location, always for a specific purpose.
### Related Words & Concepts
The semantic field of μεταπέμπω (`{{G3343}}`) intersects with several other Greek terms related to sending and calling:
* **πέμπω (pempō, `{{G3992}}`):** The root verb, meaning "to send." μεταπέμπω distinguishes itself by adding the nuance of "sending *for*," implying the destination is the sender or a location designated by the sender, rather than simply sending someone away or to a third party.
* **ἀποστέλλω (apostéllō, `{{G649}}`):** "To send away," "to commission." This verb often carries the connotation of sending someone on a mission or with authority, from which we derive "apostle." While ἀποστέλλω sends someone *out*, μεταπέμπω sends *for* someone to come *in*.
* **καλέω (kaléō, `{{G2564}}`):** "To call," "to invite," "to name." There is an obvious overlap in meaning with μεταπέμπω's "to summon" or "to invite." However, καλέω is a broader term for vocal calling or inviting, whereas μεταπέμπω implies the physical act of dispatching messengers or means to bring someone. One might "call" someone (καλέω) and then "send for" them (μεταπέμπω) if they are at a distance.
* **συναθροίζω (synathroízō, `{{G4863}}`):** "To gather together," "to assemble." While μεταπέμπω is about the act of summoning an individual or group, συναθροίζω describes the resulting state of being gathered. μεταπέμπω is the action that leads to συναθροίζω.
The concept of summoning, often by an authority, is central to μεταπέμπω, highlighting the dynamic of power and purpose in the interactions it describes.
### Theological Significance
The consistent use of μεταπέμπω (`{{G3343}}`) in Acts carries significant theological weight, particularly in its role as a catalyst for divine encounters and the advancement of the gospel:
* **Divine Initiative and Orchestration:** The most profound theological implication arises from the Cornelius and Peter narrative. The angel explicitly instructs Cornelius to "send for" Peter. This act of summoning is not random but divinely initiated, demonstrating God's sovereign hand in bringing individuals together for the revelation of His truth. It highlights that God actively orchestrates circumstances, even human actions of "sending for," to fulfill His redemptive plan.
* **Preparation for Revelation and Encounter:** μεταπέμπω often sets the stage for a pivotal moment of revelation or significant encounter. In the case of Peter and Cornelius, the "sending for" leads directly to the opening of the gospel to the Gentiles. Similarly, Paul's summoning of the Ephesian disciples or the Jewish leaders in Rome prepares for teaching, encouragement, or explanation of the gospel. The act of summoning is a preparatory step for a deeper spiritual or relational engagement.
* **Authority and Purpose in Ministry:** The individuals who "send for" others (Cornelius, Paul, Felix, Festus) are typically figures of authority or those with a specific agenda. This underscores the purposeful nature of the summons. In the context of the early church, it illustrates how those in positions of spiritual authority (like Paul) or those seeking truth (like Cornelius) actively draw others into their sphere for specific Kingdom purposes.
* **Human Agency in the Divine Plan:** While divine will is paramount, μεταπέμπω also showcases human agency. Individuals actively "send for" others, demonstrating their participation in God's unfolding narrative. This highlights the synergy between divine sovereignty and human responsibility in the spread of the gospel and the formation of the church.
### Summary
The Greek verb μεταπέμπω (`{{G3343}}`), meaning "to send for," "to summon," or "to invite," is a compound word emphasizing the action of causing someone to come to oneself. Its exclusive New Testament usage in the book of Acts consistently portrays a deliberate and purposeful act of summoning individuals, often by those in authority or under divine instruction. The repeated instances, particularly in the pivotal narrative of Peter and Cornelius, underscore its theological significance in demonstrating God's sovereign orchestration of events, preparing the way for divine revelation, and highlighting the interplay of human agency within God's redemptive plan. μεταπέμπω is not merely a logistical term but one that points to the intentional bringing together of people for significant encounters and the advancement of God's Kingdom.
TRV