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   ========================================   
   Mon, 03 Nov 2025 00:13:40 -0800   
   <10e9o7k$2ntje$1@dont-email.me>   
   Would-be-deceiver, demonic envy-boy,   
   sock-puppet, mind-poisoning troll   
   "Robert" (a.k.a "None", "Dr. Who",   
   "Anonymous", "HTH", "ahisrwic", "Rock",   
   "KK", "Creon", "Madhu") wrote:   
   ========================================   
   > Don’t believe me? Then look up the word ekklesia but in the koine Greek   
   > language. Try and describe what it actually meant to the Greek and then post   
   > it here.   
      
   What do you mean "look up the word ekklesia but in the koine Greek"?   
   ekklesia IS the koine Greek. You just look up the word ekklesia. It's   
   from ek (out) and kaleo (to call). It means to call out or call together   
   an assembly.   
      
   Silva notes:   
      
   GL 1 The noun ἐκκλησία, attested no later than the 5th cent. BC, is   
   evidently derived from the compound vb. ἐκκαλέω, which means in the   
   first instance “to call out, call forth, summon” (e.g., Homer Od.   
   10.471). On that basis it has been suggested that the term ἐκκλησία   
   has   
   its origin in the practice of the herald’s calling people “out of” their   
   homes to meet in public assembly; alternatively, the idea is that of   
   citizens (as opp. to those without civic rights) being summoned out of   
   the general population (Trench 2). This type of explanation sounds   
   plausible, but several factors need to be kept in mind. (a) Although the   
   vb. can be used with a prep. phrase (or a comparable clause) indicating   
   something “out of” which someone is called (e.g., Eurip. Bacch. 170:   
   Κάδμον ἐκκάλει δόμων, “call Kadmos from the house”),   
   this usage is rare;   
   most often the term has an extended sense (e.g., in the mid. it can mean   
   “to elicit, entice, appeal,” etc.). (b) There is no attested instance of   
   ἐκκαλέω being used in the context of calling an ἐκκλησία;   
   instead, we   
   find such vbs. as συναγείρω (Hdt. 3.142.2) and ἀθροίζω (Xen.   
   Hell.   
   1.6.8). (c) The contexts where ἐκκλησία occurs do not allude to the   
   action of people being “called out”; the term appears to mean simply   
   “(duly constituted) assembly.” (d) The cognate adj. ἔκκλητος means   
   “chosen, selected,” and the subst. pl. οἱ ἔκκλητοι is applied   
   to a group   
   of citizens selected for a partic. purpose (e.g. Xen. Hell. 2.4.38).   
      
   Derivatives include the vb. ἐκκλησιάζω, “to hold an assembly,”   
   the adj.   
   ἐκκλησιαστικός, “pertaining to the assembly,” etc.   
   2 The ἐκκλησία of a city (πόλις G4484), made up of competent full   
   citizens, met at regular intervals (in Athens about 30–40 times a year,   
   elsewhere less freq.) and also in cases of urgency in an extraordinary   
   session. Its sphere of competence included decisions on suggested   
   changes in the law, on appointments to official positions, and—at least   
   in its heyday—on every important question of internal and external   
   policy (contracts, treaties, war and peace, finance). To these was added   
   in special cases (e.g., treason) the task of sitting in judgment, which   
   as a rule fell to regular courts.   
      
   The assembly opened with prayers and sacrifices to the gods of the city.   
   It was bound by the existing laws. Every citizen had the right to speak   
   and to propose matters for discussion, but a proposition could be dealt   
   with only if there was an expert opinion on the matter (Aristot. Ath.   
   pol. 45). To be valid, a decision required a certain number of votes.   
   Authorization to participate, and the methods of summoning the assembly   
   and of voting—by show of hands in Athens (ibid.), by acclaim (Thuc.   
   1.87.1–2), by ballot sheets or stones (Xen. Hell. 1.7.9)—were strictly   
   regulated, as was the control of the assembly, which orig. lay with the   
   president of the Prytaneis and from the 4th cent. BC with a college of nine.   
      
   Thus the ἐκκλησία, long before the production of the LXX, was clearly   
   characterized as a political phenomenon, repeated according to certain   
   rules and within a certain framework. It was the assembly of full   
   citizens, functionally rooted in the constitution of the democracy,   
   i.e., an assembly in which fundamental political and judicial decisions   
   were taken. The scope of its competence varied in the different states.   
   Only occasionally were other terms used for this organ of government by   
   the people (e.g., ἀγορά G59; in the Doric states, ἁλία). What is   
   noteworthy, however, is that the word ἐκκλησία consistently retained   
   its   
   ref. to the assembly of the πόλις. In only three exceptional cases was   
   it used for the business meeting of a cultic guild (cf. H. Lietzmann, An   
   die Korinther, 4th ed. [1949], 4). Otherwise it was never used for   
   guilds or religious fellowships.   
      
   Silva, Moisés, editor. New International Dictionary of New Testament   
   Theology and Exegesis, Second Edition, vol. 2, Zondervan, 2014, pp. 134–35.   
      
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