“K’tav L’kha”
“Write for yourself”
Sh’mot (Exodus) 34:27 – 35:29
Ashlamatah: Jer. 31:32-39+32:40-41
Psalm 68:1-36
Pirqe Abot IV:1
Defining ἐκλεκτόσ (eklektos)
To the chosen:
Out of the endless stream of Adam’s seed, G-d chose the Bne Yisrael. The Greek word ἐκλεκτός (eklektos) is derived from the root ἐκλέγομαι (eklegomai). This is one of the most profound words ever looked at in Greek. ἐκλέγομαι (eklegomai) is a compound word. The prefix ἐκ ἐξ (ek ex) means “out of.” It is from this prefix that we can see the selection out of the endless possibilities of seed that G-d “picked the Bne Yisrael out.” However, the word goes far deeper than this. This is because the idea of the prefix “ek” tells us that selection took place outside of time. The definition is derived from contextual and lexical meaning. However, we have not finished the idea of “the chosen” from the Greek word “eklego.” The prefix to “lego” demonstrated that the “lego” transpired somewhere outside of time. Still, what does “lego” mean? It might be easier to understand this word if we further trace it back to a more intelligible root. The meat of the word is λέγω (legō), meaning to say or speak. Hakham Shaul uses this same word in his letter to the Ephesians. The root of the word “lego” is “logos” – “a word spoken.” This tells us that there was a “word spoken” before the foundation of the earth and time. What was this spoken word? How does that relate to our being “chosen”?
Eph 1:4 According as he hath chosen (ἐκλέγομαι (eklegomai) us in him before the foundation of the world, that we should be holy and without blame before him in love:
The context of Hakham Shaul’s words demonstrates just how deep this word ἐκλέγομαι (eklegomai) really is. The “speaking out” took place before the foundation of the earth. His Eminence Dr. Rabbi Yoseph Ben Haggai taught us just a week ago that this event was Shavout. Scholars have suggested that this is the day the “the earth stood still.” It was at this place and point in timelessness that we declared Na’aséh V’Nishmá – “We will do and [then] we will hear.”[1] The “foundation of the earth” is without any doubt in the Jewish mind the Torah. This idea is confirmed by this prefix “ek” and the context of the above-cited verses as well. Hakham Shaul tells us that these events occurred in the “heavenly places, before the foundation of the world.” This is evocative of Sinai the mountain of G-d, i.e. “heavenly places.”
What does it mean to be “ἐκλέγομαι (eklegomai)? I have stated above that being chosen means being selected “out of the endless stream of Adam’s seed.” This is a most fascinating thought of deep Divine consequence. To elaborate further on this subject the analogy of reproduction must be understood. In the process of germination, millions of seed are rejected and only one seed is selected. That seed is the Bne Yisrael. This word often reminds me of the childhood games we played. We would play baseball, football or any other childhood game that might require teams. Before the game began, we would select (pick-out) our players. Of course, you always wanted the best players for your team.
In the story of Esther read at Purim, we know that she was selected for a specific time and purpose. I believe we should view life from a similar perspective. When ἐκλέγομαι (eklegomai) is traced back to Hebrew, it seems that the word takes on even greater ambitions. While there are seven Hebrew words that take the place of this one Greek word rx;B’ Bachar is the word of preeminence. rx;B’ Bachar is translated ἐκλέγομαι (eklegomai) 164 times according to TDNT.[2] A look at the lexical definitions for rx;B’ Bachar will help greatly our understanding of “election.” The following words are rooted in rx;B’ Bachar. The following definitions are from the Theological Workbook of the Old Testament (TWOT).
0231. to choose, elect, decide for. (ASV and RSV similar.)
(231a) young man.
(231b) youth.
(231c) chosen.
(231d) choicest, best.
(231e) choice.
The following information is a part of the dictionary trace from the TWOT.
The root and its derivations occur 198 times with this meaning. The root idea is evidently “to take a keen look at” (KB), thus accounting for the connotation of “testing or examining” found in Isa 48:10 and in the usage of the Niphal stem in Proverbs 10:20 “choice silver”). It has also been suggested that the root is related to the Arabic baµara “to cleave, till the ground, (in science) to penetrate,” thus yielding some such meaning as “to distinguish.” However, the Akkadian bêrum “to choose” and much rarer “to test” is the most important Semitic parallel.[3]
From these definitions, we can see that the election takes on the idea of having been tested or “put to the test.” We must maintain that the selection, testing and choice all took place before the foundation of the earth.
b¹µar is used only in a few instances without specific theological overtones. A typical example would be Gen 13:11, “Lot chose the plain.” (Cf. also Exo 18:25; Deut 23:16 [H 17]; etc.). It is important to note, however, that it always involves a careful, well thought-out choice (cf. 1Sam 17:40; 1Kings 18:25; Isa 1:29; Isa 40:20).
Apart from these exceptions, the word is used to express that choosing which has ultimate and eternal significance. On the one hand G-d chooses a people (Psa 135:4), certain tribes (Psa 78:68), specific individuals (1Kings 8:16; 1Chr 28:5; 1Sam 10:24; 2Sam 6:21), and a place for his name (Deut 12:5; etc.). In all of these cases serviceability rather than simple arbitrariness is at the heart of the choosing. Thus HaShem chose Israel to be holy and thereby to serve as his witness among the nations (Deut 14:6). But her election is not based on her own greatness but on the greatness of the HaShem’s love (Deut 7:7ff.). The choice of Israel is confirmed by the exile and restoration, for in a new way Israel now bears witness of the Lord to the nations (Isa 41:8ff.; Isa 43:10; Isa 48:10). The scriptural doctrine of divine capacity for choice demonstrates that purpose and personality, not blind mechanism, are at the heart of the universe. Since G-d carefully chooses certain ones for a specific task, he can also reject them if they deviate from that purpose (1Sam 2:27ff.).[4]
The Greek equivalent ἐκλέγομαι (eklegomai) is consistent with Hebrew thought. The Hebrew word rx;B’ Bachar seems to be vaguely synonymous with קָרָא (qārā’). The “calling” of G-d is often associated with a specific task. Hakham Tsefet refers to himself as Pe,troj avpo,stoloj Tsefet the Apostle. As noted above the Greek word “Apostle” the equivalent of the Hebrew) שָׁלַח (šālach). The Shalach is one that is “sent.” The “Sent One” is usually assigned a specific mission.
[1] The Hebrew cry of faithful obedience by which the Israelites merited the giving (revelation) of the Torah at Mt. Sinai – cf. Exodus 19:8.
[2] TDNT 4. 146
[3] TWOT 0231.0
[4] Ibid
