Understanding ἐκλέγομαι (eklegomai) Strong’s G1586: Divine Selection That Reveals God’s Sovereign Purpose and Unfathomable Love

Pronunciation Guide: ek-leg’-om-ahee (with emphasis on the second syllable)

Basic Definition

Strong’s G1586: ἐκλέγομαι (eklegomai) conveys the concept of deliberately choosing or selecting someone or something from among alternatives for a specific purpose. It carries the deeper connotation of a thoughtful, purposeful selection that reflects the chooser’s values and intentions. In Scripture, this word often emphasizes God’s sovereign and gracious choice of individuals, a nation, or a remnant to fulfill His divine purposes in redemptive history.

Etymology and Morphology

• Middle voice form of a compound word from ἐκ (ek, “out of” or “from”) and λέγω (legō, “to gather, pick out, choose”)
• Verb (middle deponent, meaning it has middle voice form but active meaning)
• Classical Greek origin with significant theological development in biblical usage
• Appears primarily in narrative and teaching sections of the New Testament
• Frequently used in contexts of divine election and appointment

ἐκλέγομαι Morphology:

• ἐκλέγομαι (present indicative, 1st person singular) – I choose/select
• ἐξελεξάμην (aorist indicative, 1st person singular) – I chose/selected
• ἐξελέξατο (aorist indicative, 3rd person singular) – he/she/it chose/selected
• ἐκλεξάμενος (aorist participle, masculine nominative singular) – having chosen
• ἐκλελεγμένος (perfect participle, masculine nominative singular) – having been chosen/the chosen one

Origin & History

The word ἐκλέγομαι has roots in classical Greek literature, where it was used to describe the careful selection of items or people for specific purposes. Xenophon in his “Cyropaedia” (7.5.48) used it to describe military recruitment, where soldiers were specifically selected for their skills and capabilities. Plato employed the term in “The Republic” (Book 3) when discussing the selection of guardians who would rule the ideal state based on their intrinsic qualities.

In the Septuagint (LXX), ἐκλέγομαι gained theological significance as it became the primary term for God’s election of Israel as His chosen people. It appears prominently in Deuteronomy (e.g., 7:6-8), where יהוה’s choice of Israel is described not because of their merits but because of His love and faithfulness to His covenant promises. This theological development set the stage for the New Testament usage, where the concept expanded to include the Messiah’s selection of His disciples and God’s election of believers in Yeshua, emphasizing divine initiative in salvation history.

Expanded Definitions & Translation Options

• To pick out, select, or choose from among alternatives with deliberate intent
• To choose for oneself with the implication of showing favor or preference
• To deliberately select for a specific purpose or mission
• To appoint to a task or position through a sovereign decision
• To set apart from others for special status or function

ἐκλέγομαι Translation Options:

• Choose/Chose – Best captures the active decision-making process involved in ἐκλέγομαι but may miss the nuance of selection “out from among” others
• Select/Selected – Emphasizes the discriminating nature of the choice, highlighting that some are taken while others are left
• Elect/Elected – Particularly appropriate in theological contexts where divine sovereignty is emphasized, capturing the formal appointment aspect
• Appoint/Appointed – Useful when the focus is on designation for a specific purpose or function, highlighting the result rather than the process
• Pick out – Most literal to the etymology (ek + legō), capturing the visual image of gathering out from among many

Biblical Usage

In the New Testament, ἐκλέγομαι appears 22 times, predominantly in Luke-Acts and the Johannine literature. Its first appearance in Mark 13:20 occurs in an eschatological context where Yeshua speaks of God’s sovereign choice to limit the days of tribulation for the sake of “the elect” (τοὺς ἐκλεκτούς, related to ἐκλέγομαι), those whom He has chosen. This usage establishes a pattern where divine selection is portrayed as an act of grace and mercy.

The term takes on particular significance in Luke 6:13, where Yeshua chose (ἐξελέξατο) twelve disciples from among His followers, designating them as apostles. This selection mirrors יהוה’s choice of Israel, now focused on a remnant who would become the foundation of renewed Israel, the Messianic community. In John 15:16, the initiative in this selection is emphasized when Yeshua tells His disciples, “You did not choose me, but I chose (ἐξελεξάμην) you,” highlighting divine prerogative in salvation and calling.

• “Unless the Lord had shortened those days, no life would have been saved; but for the sake of the elect, whom He chose [ἐξελέξατο], He shortened the days.” Mark 13:20
• “And when day came, He called His disciples to Him and chose [ἐξελέξατο] twelve of them, whom He also named as apostles.” Luke 6:13
• “You did not choose Me but I chose [ἐξελεξάμην] you, and appointed you that you would go and bear fruit.” John 15:16
• “The God of our fathers has chosen [ἐξελέξατο] you to know His will and to see the Righteous One and to hear an utterance from His mouth.” Acts 22:14
• “Did not God choose [ἐξελέξατο] the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?” James 2:5
• “Just as He chose [ἐξελέξατο] us in Him before the foundation of the world, that we would be holy and blameless before Him.” Ephesians 1:4
• “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen [εἵλατο, a related form] you from the beginning for salvation through sanctification by the Spirit and faith in the truth.” 2 Thessalonians 2:13

Cultural Insights

In the ancient Mediterranean world, the concept of selection was deeply embedded within patron-client relationships, where patrons would choose specific individuals to receive their benefaction. This cultural framework provides important context for understanding ἐκλέγομαι. When God or Yeshua is described as “choosing” individuals, the original audience would have recognized the establishment of a patron-client relationship, where the divine patron offers protection, provision, and status, while the human client offers loyalty and service.

The Jewish background of divine election (Hebrew בָּחַר, bachar) is particularly significant for understanding ἐκλέγομαι. In Second Temple Judaism, Israel’s identity as God’s chosen people was a cornerstone of national and religious identity, especially during periods of foreign domination. This election was memorialized in festivals like Passover, which celebrated יהוה’s deliverance of His chosen people. When Yeshua used election language, He was tapping into this rich tradition but redefining it around Himself as Messiah rather than ethnic identity alone. This redefinition was revolutionary, suggesting that God’s chosen people were now identified by their relationship to Yeshua rather than solely by lineage or Torah observance.

Theological Significance

The concept of divine election expressed through ἐκλέγομαι reveals profound truths about God’s character and His relationship with humanity. It demonstrates יהוה’s sovereignty—that He actively intervenes in human history according to His purposes rather than being a passive observer. However, this sovereign choice consistently reflects His compassion and grace rather than arbitrary power. Divine election is never portrayed as capricious but is always aligned with God’s redemptive purposes for creation.

ἐκλέγομαι also illuminates the unmerited nature of God’s love. Throughout Scripture, divine selection is explicitly not based on human merit, size, strength, or wisdom (Deuteronomy 7:7, 1 Corinthians 1:27-28). This reveals a God who delights in demonstrating His glory through what the world considers weak or foolish, confounding human expectations and wisdom. The ultimate expression of this principle is seen in the Messiah Himself, who, though rejected by many, was God’s chosen One (Luke 9:35, 1 Peter 2:4). Through His suffering and seeming defeat on the execution stake, God’s greatest victory was achieved, demonstrating that divine selection operates according to radically different principles than human selection.

Furthermore, ἐκλέγομαι reveals that election is always purposeful—God chooses people for mission, not merely for privilege. Israel was chosen to be a “light to the nations” (Isaiah 42:6), the disciples were chosen to “bear fruit” (John 15:16), and believers are chosen to be “holy and blameless” (Ephesians 1:4). Divine election therefore carries responsibility and is directed toward God’s ultimate purpose of redeeming and restoring all creation.

Personal Application

Understanding ἐκλέγομαι invites us to embrace both the privilege and responsibility of being chosen by God. When we recognize that our relationship with יהוה is not based on our own merit but on His sovereign grace, it liberates us from both pride and insecurity. We need not prove our worth to earn His love, nor should we fear that our failures will cause Him to abandon His purpose for us. His choice of us preceded our existence and will outlast our failures.

This understanding should transform how we view ourselves and others. If God has chosen what the world considers weak, foolish, or insignificant to accomplish His purposes, then we must learn to see beyond superficial qualities and recognize the divine potential in every person. Moreover, recognizing that we are chosen for a purpose rather than mere privilege should motivate us to discover and fulfill our unique calling in God’s kingdom. Like Israel of old, we are blessed to be a blessing (Genesis 12:2), chosen to participate in God’s ongoing work of redemption and restoration in a broken world.

Related Words

• αἱρετίζω (hairetizō) – to choose, select, prefer; focuses more on the idea of preference and specially designating something as choice or excellent. While ἐκλέγομαι emphasizes selection out from among many, αἱρετίζω highlights the special status or value placed on what is chosen. See G138
• προορίζω (proorizō) – to predetermine, foreordain; adds the dimension of predetermined purpose to the concept of selection. Where ἐκλέγομαι emphasizes the act of choosing, προορίζω focuses on the prior determination of destiny or purpose. See G4309
• καλέω (kaleō) – to call, invite, name; often works in tandem with ἐκλέγομαι in the New Testament as God both chooses and calls people to Himself. While ἐκλέγομαι emphasizes God’s sovereign selection, καλέω highlights the invitation and naming aspects of God’s relationship with those He chooses. See G2564
• ἀφορίζω (aphorizō) – to separate, set apart; emphasizes the boundary-creating aspect of election. Where ἐκλέγομαι focuses on the positive choice of something, ἀφορίζω highlights the separation that results from that choice, creating a distinction between what is chosen and what is not. See G873
• κληρόω (klēroō) – to assign by lot, appoint to an inheritance; adds the dimension of allotment or inheritance to the concept of election. While ἐκλέγομαι emphasizes the active selection, κληρόω focuses on the resulting inheritance or portion assigned to those who are chosen. See G2820

Did You Know?

• Did you know that the English word “eclectic” derives from the Greek ἐκλεκτικός (eklektikos), which is related to ἐκλέγομαι? Just as ἐκλέγομαι involves selecting from among various options, “eclectic” describes a person or approach that selects from various sources, systems, or styles. This etymology reminds us that divine election is not random but involves intentional selection according to God’s wisdom and purpose.
• Did you know that in ancient Greek democratic assemblies, particularly in Athens, officials were sometimes selected by a process called κλήρωσις (klērōsis), a form of sortition or selection by lot, which was considered more democratic than election by vote? This stands in stark contrast to ἐκλέγομαι in biblical usage, which emphasizes deliberate, purposeful choice rather than random selection, highlighting the intentional nature of God’s election of His people.
• Did you know that during the time of Yeshua, the role of a rabbi choosing disciples reversed the normal educational pattern of the day? Typically, students would seek out and apply to study under a particular rabbi. However, with Yeshua’s use of ἐκλέγομαι in John 15:16 (“You did not choose me, but I chose you”), He emphasizes that He initiated the relationship with His disciples, not the other way around. This reversal underscores the gracious initiative of God in salvation and discipleship, a hallmark of the New Covenant.

Remember This

ἐκλέγομαι reminds us that we love because He first loved us, we choose because He first chose us, and we fulfill our purpose because He determined that purpose before the foundation of the world—a truth that should evoke both humility and confident joy in every believer.