Galatians 1:6-9
Grad Recognition service
2564. καλέω kaléō; contracted kalṓ, fut. kalésō, aor. ekálesa, perf. kéklēka, aor. pass. eklḗthēn. To call, trans.
(I) To call to someone in order that he may come or go somewhere.
(A) Particularly with a voice as a shepherd calls his flock (Matt. 4:21; 20:8; Mark 1:20, “he called them” means He called them to follow as His disciples; Luke 19:13, “calling them together” [a.t.]; John 10:3).
(B) Generally to call in some way, send for, direct to come (Matt. 2:7); followed by ek (1537), out of with a gen. of place (Matt. 2:15); with ek implied (Heb. 11:18 [cf. Hos. 11:1 in its comp. form: metakaléō {3333}, to call elsewhere]).
(C) To call authoritatively, to call forth, summon, e.g., before a judge (Acts 4:18; 24:2). Figuratively, of God calling forth and disposing of things that are not, even as though they were, i.e., calling them into existence (Rom. 4:17; Sept.: Is. 41:4; 48:13).
(D) In the sense of to invite, particularly to a banquet as the wedding feast (Matt. 22:3, 9; John 2:2). Used in an absolute sense in Matt. 22:8; Luke 7:39; 14:8, 17; 1 Cor. 10:27. Metaphorically, to call or invite to anything, e.g., of Jesus, to call to repentance, exhort (Matt. 9:13; implied in Mark 2:17); of God (1 Cor. 1:9; 2 Thess. 2:14; 1 Tim. 6:12; 1 Pet. 2:9; 5:10; Rev. 19:9). To call into the kingdom of God means to the duties, privileges, and bliss of the Christian life here and hereafter (1 Thess. 2:12; by implication Rom. 9:24; 1 Cor. 7:15, 17ff; Gal. 5:8, 13; 2 Tim. 1:9; Heb. 9:15; 1 Pet. 2:21).
(E) In the sense of to call to any station, i.e., to appoint, choose (Gal. 1:15 [cf. Sept.: Is. 49:1; 51:2]; Heb. 5:4).
(II) To call, i.e., to name, to give a name to any person or thing.
(A) Particularly as spoken of: (1) A proper name or surname, e.g., of persons, followed by tó ónoma (3686), the name in apposition (Matt. 1:21, “thou shalt call his name JESUS”; also Matt. 1:23, 25; Luke 1:13; 2:21; Rev. 19:13; Sept.: Gen. 27:1, 42; 29:35; 35:8, 10, 18; 38:3–5, 29, 30). In the pass. construction (Luke 1:60, 62; Acts 1:23; Rev. 12:9). With epí tṓ onómati (epí [1909], upon; tṓ onómati [3686], the name), upon the name, meaning after the name of someone (Luke 1:59). Pass. with the dat. onómati, by name (Luke 1:61; 19:2). With en (1722), in (Rom. 9:7; Heb. 11:18, “in and through Isaac [in his line] shall thy seed bear name” [a.t.], quoted from Gen. 21:12). Of places in Matt. 27:8; Luke 2:4; Acts 3:11; 28:1; Rev. 1:9; Sept.: Gen. 31:48. (2) An epithet or a descriptive adj. or appellation, e.g., of persons (Matt. 2:23, “He shall be called a Nazarene”; 22:43; 23:7, 8, 10; Luke 6:15; 15:19, 21; Acts 14:12; Rom. 9:26; James 2:23; 1 John 3:1); of things (Acts 10:1).
(B) Pass., in the sense of to be regarded, accounted, i.e., to be (Matt. 5:9, 19; 21:13; Mark 11:17 quoted from Is. 56:7; Luke 1:32, 35, 36, 76; 2:23; 15:19; 1 Cor. 15:9; Heb. 3:13; Sept.: Is. 35:8; 47:1, 5; 48:8; 56:7).
(III) Generally speaking, the word and its cognates involve: (1) Invitation (Matt. 9:13; 22:3; 1 Cor. 10:27; Rev. 19:9, all using kaléō; and, in Acts 2:39, proskaléō [4341]). (2) Designation, with kaléō (Matt. 1:21; 5:9; Acts 14:12; Heb. 2:11; 11:18) and epikaléō (1941), to invoke, appeal (Matt. 10:25; Luke 22:3; Acts 1:23; Heb. 11:16). (3) Invocation, with epikaléomai (Acts 2:21; 7:59; 1 Cor. 1:2; 2 Cor. 1:23; 1 Pet. 1:17). (4) Summons, with metakaléō (3333) (Acts 7:14; 10:32).
(IV) In the OT a call of God to His servants and His people is part of His gracious dealing with mankind. It was in response to a divine call that Abraham (Gen. 12:1–3), Moses (Ex. 3:10), Bezaleel (Ex. 31:2), Isaiah (Is. 6:8, 9), Jeremiah (Jer. 1:4, 5), Ezekiel (Ezek. 2:3), and other eminent servants of God fulfilled the tasks committed to them. The word refers to Israel when thus called “the people of God,” but complaint is made again and again by the prophets that they refused to hearken, stopping their ears so that they should not hear (Is. 6:9; Zech. 7:11–13). The prophets, moreover, had visions of the day when the Gentiles would be called into the covenant and service of Jehovah (Is. 55:4, 5). Of this OT meaning, examples found in the NT are the Spirit’s call of Barnabas and Saul (Acts 13:2) and the call of the High Priest of the old dispensation (Heb. 5:4) where a divine call to special services is accepted.
In the epistles, particularly Paul’s, there is found a more definite meaning of the word kaléō as the call of God to the blessings of salvation. It is here intimately associated with the eternal purpose of God in human redemption. This is in advance of what we find in the gospels, “the called [hoi klētoí {2822}]” distinguished from “the chosen [hoi eklektoí, from eklégomai {1586}, to choose; see also eklektós {1588}, chosen, elect].” The klētoí are those invited to the gospel feast and the eklektoí are the more select company who had heard and accepted (Matt. 22:14). In the epistles, “the called” are frequently syn. with “the chosen” (Rom. 8:28; 9:24; 2 Thess. 2:13, 14; 1 Pet. 2:9, where génos [1085], nation or offspring, eklektón are those who are “called . . . out of darkness into his marvelous light”). Thus the choosing is included in the calling. See also klḗsis (2821), calling, which includes eklogḗ (1589), choice, election. With Paul and also Peter, the calling is more than an invitation. It is an invitation responded to and accepted. In the epistles, klētós (sing.) or klētoí (pl.) refer to those who had an effectual call (Rom. 1:1, 6, 7; 8:28; 1 Cor. 1:2, 24) and also to the appointed ones (Rom. 1:1; 1 Cor. 1:1).
Deriv.: antikaléō (479), to invite in return; egkaléō (1458), to accuse; eiskaléō (1528), to call in; epikaléomai (1941), to call upon, to appeal; klḗsis (2821), calling; klētós (2822), called; metakaléō (3333), to recall; parakaléō (3870), to call near, to comfort; prokaléō (4292), to provoke; proskaléō (4341), to invite; sugkaléō (4779), to call together.
Syn.: keleúō (2753), to bid, command; prostássō (4367), to command; phōnéō (5455), to call with a loud voice; krázō (2896), to shout or call aloud; onomázō (3687), to name, call, command; eponomázō (2028), to surname; légō (3004), to call; prosagoreúō (4316), to address, call; prosphōnéō (4377), to call unto.
Ant.: pémpō (3992), to send; stéllō (4724), to avoid, withdraw self.
DIFFERENT
because he has had a different spirit and Nu 14:24 312
their laws are different from those of all Es 3:8 8132
“Thus you are different from those women Ezk 16:34 2016
thus you are different.” Ezk 16:34 2016
from the sea, different from one another. Da 7:3 8133
and it was different from all the beasts Da 7:7 8133
which was different from all the others, Da 7:19 8133
be different from all the other kingdoms and Da 7:23 8133
and he will be different from the previous Da 7:24 8133
He appeared in a different form to two of Mk 16:12 2087
appearance of His face became different, Lk 9:29 2087
a different law in the members of my body, Ro 7:23 2087
or you receive a different spirit which 2Co 11:4 2087
or a different gospel which you have not 2Co 11:4 2087
grace of Christ, for a different gospel; Ga 1:6 2087
in anything you have a different attitude, Php 3:15 2088
If anyone advocates a different doctrine and 1Tm 6:3
ANOTHER
allos (ἄλλος, 243) and heteros (ἕτερος, 2087) have a difference in meaning, which despite a tendency to be lost, is to be observed in numerous passages. Allos expresses a numerical difference and denotes “another of the same sort”; heteros expresses a qualitative difference and denotes “another of a different sort.” Christ promised to send “another Comforter” (allos, “another like Himself,” not heteros), John 14:16. Paul says “I see a different (KJV, “another”) law,” heteros, a law different from that of the spirit of life (not allos, “a law of the same sort”), Rom. 7:23. After Joseph’s death “another king arose,” heteros, one of quite a different character, Acts 7:18. Paul speaks of “a different gospel (heteros), which is not another” (allos, another like the one he preached), Gal. 1:6–7. See heteros (not allos) in Matt. 11:3, and Acts 27:1; in Luke 23:32heteroi is used of the two malefactors crucified with Christ. The two words are only apparently interchanged in 1 Cor. 1:16 and 6:1; 12:8–10; 14:17 and 19, e.g., the difference being present, though not so readily discernible.
They are not interchangeable in 1 Cor. 15:39–41; here heteros is used to distinguish the heavenly glory from the earthly, for these differ in genus, and allos to distinguish the flesh of men, birds, and fishes, which in each case is flesh differing not in genus but in species. Allos is used again to distinguish between the glories of the heavenly bodies, for these also differ not in kind but in degree only. For allos, see MORE, OTHER etc. For heteros, see OTHER, STRANGE.
Note: The distinction comes out in the compounds of heteros, viz., heteroglossos, “strange tongues,” 1 Cor. 14:21;¶; heterodidaskaleo, “to teach a different doctrine,” 1 Tim. 1:3; 6:3;¶; heterozugo, “to be unequally yoked” (i.e., with those of a different character), 2 Cor. 6:14.¶