ἐκλεκτός

Pronunciation Guide: ek-lek-TOS (emphasis on final syllable)

Basic Definition

Strong’s G1588: ἐκλεκτός (eklektos) refers to those who are “chosen,” “selected,” or “elect” by God. This powerful term denotes something or someone picked out, selected for a special purpose, or chosen as especially valuable. In biblical usage, it primarily refers to those whom God has sovereignly chosen for salvation and service, highlighting both divine initiative and special privilege.

Etymology and Morphology

• Adjective derived from the verb ἐκλέγομαι (eklegomai, G1586), meaning “to select” or “to choose out”
• Composed of the preposition ἐκ (ek, “out of”) and λέγω (legō, “to gather, pick out, choose”)
• Primarily used in epistolary literature and apocalyptic texts
• Appears 23 times in the New Testament
• Found extensively throughout the Septuagint (LXX) translation of the Hebrew Bible

ἐκλεκτός Morphology:

• ἐκλεκτός (nominative masculine singular) – chosen/elect one (masculine)
• ἐκλεκτή (nominative feminine singular) – chosen/elect one (feminine)
• ἐκλεκτόν (nominative/accusative neuter singular) – chosen/elect thing
• ἐκλεκτοί (nominative masculine plural) – chosen/elect ones
• ἐκλεκτῶν (genitive plural) – of the chosen/elect ones
• ἐκλεκτοῖς (dative plural) – to/for the chosen/elect ones
• ἐκλεκτούς (accusative masculine plural) – the chosen/elect ones (as object)

Origin & History

The concept of being “chosen” has deep roots in Jewish thought and Scripture, with ἐκλεκτός serving as the Greek equivalent for the Hebrew בָּחִיר (bachir) in the Septuagint. In classical Greek literature, the term was used to describe something or someone selected for superior quality or special purpose. Plato used it in “The Republic” to describe selected guardians, while Aristotle employed it in “Politics” when discussing chosen representatives.

In the Septuagint, ἐκλεκτός gained theological significance as it was applied to Israel as יהוה’s chosen people (Isaiah 45:4) and to specific individuals like Moses, David, and the anticipated Servant of יהוה. By New Testament times, the term had developed rich covenant connotations. Early Church Fathers like Clement of Rome (in his First Epistle to the Corinthians) and Justin Martyr (in his Dialogue with Trypho) extensively used ἐκλεκτός to describe believers in the Messiah as the new chosen people of God, emphasizing both divine sovereignty and human responsibility.

Expanded Definitions & Translation Options

• The carefully and deliberately chosen one(s) by God for salvation and service
• The specially selected individual(s) or object(s) of superior quality or value
• The privileged recipient(s) of divine favor for a specific purpose
• The one(s) set apart from others for a divine calling or mission
• The distinguished and honored one(s) marked by God’s sovereign choice

ἐκλεκτός Translation Options:

• “Chosen” – Emphasizes the action of being selected by God (most common in modern translations)
• “Elect” – Highlights the theological concept of divine election and predestination (preferred in more formal or theological contexts)
• “Selected” – Underscores the deliberate choice from among many options
• “Picked out” – Stresses the careful discrimination involved in the selection process
• “Choice” (as adjective) – When referring to objects of superior quality rather than people

Biblical Usage

The concept of ἐκλεκτός runs like a golden thread throughout Scripture, beginning with Israel as God’s chosen nation and culminating in the Messiah and those who belong to Him. In the Gospels, ἐκλεκτός is applied to Yeshua Himself as the “Chosen One” of God (Luke 23:35), demonstrating His unique status and mission. The term later expands to include all believers in the Messiah, who are described as “chosen before the foundation of the world” (Ephesians 1:4), highlighting the eternal nature of God’s electing love.

Particularly in the epistles, ἐκλεκτός becomes a key identifier for the community of believers. Peter addresses his audience as “elect exiles” (1 Peter 1:1), connecting the concept to both privilege and responsibility. Paul frequently uses the term to emphasize God’s sovereign grace in salvation, while also emphasizing the ethical implications of being among God’s chosen people. This dual emphasis on divine initiative and human responsibility characterizes the biblical understanding of election throughout Scripture.

• “For many are called, but few are chosen [ἐκλεκτός].” Matthew 20:16
• “And if the Lord had not cut short the days, no human being would be saved. But for the sake of the elect [ἐκλεκτός], whom he chose, he shortened the days.” Mark 13:20
• “Who shall bring any charge against God’s elect [ἐκλεκτός]? It is God who justifies.” Romans 8:33
• “Therefore, as God’s chosen [ἐκλεκτός] ones, holy and beloved, put on compassionate hearts, kindness, humility, meekness, and patience.” Colossians 3:12
• “Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect [ἐκλεκτός] and their knowledge of the truth, which accords with godliness.” Titus 1:1
• “But you are a chosen [ἐκλεκτός] race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” 1 Peter 2:9
• “They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen [ἐκλεκτός] and faithful.” Revelation 17:14

Cultural Insights

In ancient Mediterranean culture, the concept of election was often tied to patronage systems, where a powerful patron would select certain individuals for special favor and responsibility. Those chosen (ἐκλεκτός) would receive privileges but were also expected to represent the patron’s interests faithfully. This cultural background illuminates why New Testament writers frequently pair election with calls to faithful living—the chosen were expected to embody the character and values of the One who chose them.

Among first-century Jews, the identity of being God’s chosen people (ἐκλεκτός) was central to national and religious identity. The Hebrew concept of בחירה (bechirah, “election”) emphasized both privilege and responsibility. However, interpretations varied significantly. The Qumran community (known from the Dead Sea Scrolls) viewed themselves as the remnant of the true ἐκλεκτός, emphasizing separation from what they considered corrupted Judaism. The Pharisees emphasized election through careful Torah observance, while Messianic believers brought a radical reframing—claiming that true ἐκλεκτός status came through faith in Yeshua rather than ethnic heritage alone. This created significant tension in early Jewish-Christian relations and forms an important backdrop to Paul’s extensive discussions of election in Romans 9-11.

Theological Significance

The concept of ἐκλεκτός (election) stands as a monumental testament to God’s sovereign grace and initiative in salvation. It reveals that our relationship with God begins not with our choice of Him, but with His choice of us—a humbling truth that dismantles human pride and establishes salvation as entirely a work of divine grace. This divine election is never arbitrary or capricious but flows from God’s perfect wisdom and knowledge, rooted in His eternal purposes that transcend our limited understanding.

Yet ἐκλεκτός must be understood in balance with human responsibility. To be among God’s elect is not merely a status to boast in but a calling to fulfill through faithful obedience. As Peter emphasizes, our election should lead to increasing godliness and good works that confirm our calling (2 Peter 1:10). The Messiah Himself, as the supreme ἐκλεκτός, demonstrates this principle perfectly—chosen by the Father yet faithfully obedient to His mission. Election thus creates not passive recipients but active participants in God’s redemptive purposes, chosen not merely for privilege but for service to His Kingdom purposes in the world.

Personal Application

Understanding our identity as ἐκλεκτός (chosen ones) transforms our sense of value and purpose. When we grasp that the God of the universe specifically selected us before time began, it provides an unshakable foundation for our identity that transcends worldly measures of worth or achievement. In a world that often leaves people feeling anonymous and insignificant, election reminds us that we are personally known and deliberately chosen by the Creator.

This identity also shapes our daily living. As God’s chosen ones, we’re called to live differently—with character that reflects our Chooser. When facing rejection, remembering our election brings comfort; when tempted to compromise, it provides motivation for holiness; when serving others seems overwhelming, it reminds us that we were chosen precisely for this purpose. Election is not meant to produce pride but profound gratitude that manifests in lives of worship, service, and faithful representation of the One who chose us despite our unworthiness, purely because of His sovereign love.

Related Words

• κλητός (klētos) – “called” – Refers to those summoned by God, often paralleling ἐκλεκτός but emphasizing the divine invitation rather than selection. While all the ἐκλεκτός are κλητός, many who are κλητός do not respond appropriately to become ἐκλεκτός, as Yeshua taught. See G2822
• ἐκλέγομαι (eklegomai) – “to choose, select” – The verbal form from which ἐκλεκτός derives, emphasizing the action of choosing rather than the resulting state. This verb highlights the deliberate, personal nature of God’s selection process. See G1586
• προορίζω (proorizō) – “to predestine, determine beforehand” – Relates to ἐκλεκτός by emphasizing the pretemporal aspect of God’s choice, focusing on His sovereign plan established before creation. See G4309
• κληρονόμος (klēronomos) – “heir” – Those who are ἐκλεκτός become heirs of God’s promises and kingdom, highlighting the inheritance aspect of election. See G2818
• ἅγιος (hagios) – “holy, set apart” – The ἐκλεκτός are chosen for holiness, emphasizing the purpose of election as separation unto God for His special purposes. See G40

Did you Know?

• Did you know that in ancient Greek Olympic competitions, the term ἐκλεκτός was used to describe athletes specifically selected to represent their city-states? These chosen competitors underwent rigorous training and lived under special rules, much as believers are called to spiritual discipline and distinct living. This cultural context adds depth to Paul’s athletic metaphors about the Christian life and helps us understand why he frequently connects election with the call to disciplined, focused living.
• Did you know that the concept of being ἐκλεκτός played a crucial role in early Jewish-Christian identity formation? As the early Messianic community expanded to include Gentiles, debates raged about who constituted God’s true “elect.” The Jerusalem Council (Acts 15) addressed this very issue, ultimately affirming that Gentiles could be among God’s ἐκλεκτός without adopting all Jewish customs, dramatically reshaping how election was understood and laying groundwork for a global, multi-ethnic community of God’s chosen people.
• Did you know that in modern Jewish thought, the concept parallel to ἐκλεκτός (the Hebrew בחירה, bechirah) is understood not as favoritism but as a call to ethical responsibility? This perspective emphasizes that Israel was chosen not for privilege but for service—to be a “light to the nations.” This understanding aligns perfectly with the New Testament emphasis that the ἐκλεκτός community exists to “proclaim the excellencies” of God (1 Peter 2:9) and represents a helpful corrective to interpretations of election that emphasize privilege without corresponding responsibility.

Remember This

To be ἐκλεκτός is to be the object of God’s sovereign choice, not because of our merit but because of His mercy—chosen not merely to receive salvation but to reflect His character, represent His kingdom, and reveal His glory to a watching world.