Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
בָּחִיר
- Transliteration
- bâchîyr
- Pronunciation
- baw-kheer'
- Language
- Hebrew
- Indexed occurrences
- 13
Glosses
chosen, choose, chosen one, elect.
Lexicon definition
select
SUBJECT · Complete Bible Study
Chosen
Spoken of warriors (Ex. 15:4; This unified study connects 6 installed resource categories without replacing their source records.
View overview sources
- Historical Reference: Easton’s Bible Dictionary (1897)
- Historical Reference: concordance
- Historical Reference: Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
- Historical Reference: STEPBible TBESG (based primarily on Abbott-Smith)
- Historical Reference: Installed reference work
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Move from the subject to its key Scripture, original-language evidence, and connected studies. The trail organizes research without deciding a theological conclusion.
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Study overview
Study at a glance
- Subject type
- Subject
- Strong’s
- H0972, G7427, H0970, H1305, H4005, G1586, G1588, G1589
- Hebrew
- בָּחִיר · bâchîyr
- Greek
- ἐπίλεκτος · epilektos
Strong’s and original-language information
H0972
Abbott-Smith Greek Lexicon
ἐπίλεκτος
- Transliteration
- epilektos
- Part of speech
- G:A
- Indexed occurrences
- 0
Glosses
chosen
Lexicon definition
chosen, picked , of soldiers, (Xenophon Historicus) (ML)
Strong’s Hebrew and Greek Lexicon
בָּחוּר
- Transliteration
- bâchûwr
- Pronunciation
- baw-khoor'
- Language
- Hebrew
- Indexed occurrences
- 44
Glosses
(choice) young (man), chosen, [idiom] hole.
Lexicon definition
properly, selected, i.e. a youth (often collective)
Strong’s Hebrew and Greek Lexicon
בָּרַר
- Transliteration
- bârar
- Pronunciation
- baw-rar'
- Language
- Hebrew
- Indexed occurrences
- 18
Glosses
make bright, choice, chosen, cleanse (be clean), clearly, polished, (shew self) pure(-ify), purge (out).
Lexicon definition
to clarify (i.e. brighten), examine, select
Strong’s Hebrew and Greek Lexicon
מִבְחָר
- Transliteration
- mibchâr
- Pronunciation
- mib-khawr'
- Language
- Hebrew
- Indexed occurrences
- 12
Glosses
choice(-st), chosen.
Lexicon definition
select, i.e. best
Strong’s Hebrew and Greek Lexicon
ἐκλέγομαι
- Transliteration
- eklégomai
- Language
- Greek
- Indexed occurrences
- 22
Glosses
make choice, choose (out), chosen
Lexicon definition
to select
Strong’s Hebrew and Greek Lexicon
ἐκλεκτός
- Transliteration
- eklektós
- Language
- Greek
- Indexed occurrences
- 22
Glosses
chosen, elect
Lexicon definition
select
by implication, favorite
by implication, favorite
Strong’s Hebrew and Greek Lexicon
ἐκλογή
- Transliteration
- eklogḗ
- Language
- Greek
- Indexed occurrences
- 7
Glosses
chosen, election
Lexicon definition
(divine) selection (abstractly or concretely)
Complete dictionary entries
Easton’s Bible Dictionary (1897)
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the "chosen" of God (Isa. 42:1); and the apostles are "chosen" for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that "many are called, but few are chosen" (Matt. 20:16). (See [114]ELECTION.)
Source: Easton’s Bible Dictionary (1897) · View data sources
Concordance
Strong's Concordance
Chosen
Indexed occurrences: 123
Source: Strong's Concordance · View data sources
All Scripture references128 references
Genesis 2
Leviticus 2
Numbers 1
Deuteronomy 5
Joshua 1
Judges 1
1 Samuel 9
2 Samuel 3
1 Kings 8
2 Kings 1
1 Chronicles 8
2 Chronicles 13
Nehemiah 1
Psalms 15
Isaiah 17
Jeremiah 3
Haggai 1
Zechariah 1
Matthew 2
Mark 1
Luke 4
John 4
Acts 10
Romans 2
2 Corinthians 1
Ephesians 1
Colossians 1
1 Thessalonians 1
2 Thessalonians 1
Titus 1
James 1
1 Peter 5
Revelation 1
Sources
- Historical Reference: Easton’s Bible Dictionary (1897)
- Historical Reference: concordance
- Historical Reference: Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
- Historical Reference: STEPBible TBESG (based primarily on Abbott-Smith)
- Historical Reference: Installed reference work
Ancient Context10 items
Josephus Antiquities Whiston
Of The Priesthood Of Aaron.
Antiquities Book 3, Chapter 8
Read ancient context →Josephus Antiquities Whiston
The Polity Settled By Moses; And How He Disappeared From Among Mankind.
Antiquities Book 4, Chapter 8
Read ancient context →Josephus Antiquities Whiston
How David Reigned Over One Tribe At Hebron While The Son Of Saul Reigned Over The Rest Of The Multitude; And How, In The Civil War Which Then Arose Asahel And Abner Were Slain.
Antiquities Book 7, Chapter 1
Read ancient context →Josephus Antiquities Whiston
That Upon The Slaughter Of Ishbosheth By The Treachery Of His Friends, David Received The Whole Kingdom.
Antiquities Book 7, Chapter 2
Read ancient context →Josephus Antiquities Whiston
Concerning The Insurrection Of Absalom Against David And Concerning Ahithophel And Hushai; And Concerning Ziba And Shimei; And How Ahithophel Hanged Himself.
Antiquities Book 7, Chapter 9
Read ancient context →Josephus Antiquities Whiston
That When David Had Numbered the People, They Were Punished; and How the Divine Compassion Restrained That Punishment.
Antiquities Book 7, Chapter 13
Read ancient context →Josephus Antiquities Whiston
That David Made Great Preparations For The House Of God; And That, Upon Adonijah's Attempt To Gain The Kingdom, He Appointed Solomon To Reign.
Antiquities Book 7, Chapter 14
Read ancient context →Josephus Antiquities Whiston
How Jehu Was Anointed King, And Slew Both Joram And Ahaziah; As Also What He Did For The Punishment Of The Wicked.
Antiquities Book 9, Chapter 6
Read ancient context →Josephus Antiquities Whiston
How Herod Twice Sailed To Agrippa; And How Upon The Complaint In Ionia Against The Greeks Agrippa Confirmed The Laws To Them.
Antiquities Book 16, Chapter 2
Read ancient context →Josephus Antiquities Whiston
How Caius 1 Was Slain By Cherea.
Antiquities Book 19, Chapter 1
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Beth-barah
the chosen house
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Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the "chosen" of God (Isa. 42:1); and the apostles are "chosen" for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that "many are called, but few are chosen" (Matt. 20:16). (See [114]ELECTION.)
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Circumcision
Cutting around. This rite, practised before, as some think, by divers races, was appointed by God to be the special badge of his chosen people, an abiding sign of their consecration to him. It was established as a national ordinance (Gen. 17:10, 11). In compliance with the divine command, Abraham, though ninety-nine years of age, was circumcised on the same day with Ishmael, who was thirteen years old (17:24-27). Slaves, whether home-born or purchased, were circumcised (17:12, 13); and all foreigners must have their males circumcised before they could enjoy the privileges of Jewish citizenship (Ex. 12:48). During the journey through the wilderness, the practice of circumcision fell into disuse, but was resumed by the command of Joshua before they entered the Promised Land (Josh. 5:2-9). It was observed always afterwards among the tribes of israel, although it is not expressly mentioned from the time of the settlement in Canaan till the time of Christ, about 1,450 years. The Jews prided themselves in the possession of this covenant distinction (Judg. 14:3; 15:18; 1 Sam. 14:6; 17:26; 2 Sam. 1:20; Ezek. 31:18). As a rite of the church it ceased when the New Testament times began (Gal. 6:15; Col. 3:11). Some Jewish Christians sought to impose it, however, on the Gentile converts; but this the apostles resolutely resisted (Acts 15:1; Gal. 6:12). Our Lord was circumcised, for it "became him to fulfil all righteousness," as of the seed of Abraham, according to the flesh; and Paul "took and circumcised" Timothy (Acts 16:3), to avoid giving offence to the Jews. It would render Timothy's labours more acceptable to the Jews. But Paul would by no means consent to the demand that Titus should be circumcised (Gal. 2:3-5). The great point for which he contended was the free admission of uncircumcised Gentiles into the church. He contended successfully in behalf of Titus, even in Jerusalem. In the Old Testament a spiritual idea is attached to circumcision. It was the symbol of purity (Isa. 52:1). We read of uncircumcised lips (Ex. 6:12, 30), ears (Jer. 6:10), hearts (Lev. 26:41). The fruit of a tree that is unclean is spoken of as uncircumcised (Lev. 19:23). It was a sign and seal of the covenant of grace as well as of the national covenant between God and the Hebrews. (1.) It sealed the promises made to Abraham, which related to the commonwealth of Israel, national promises. (2.) But the promises made to Abraham included the promise of redemption (Gal. 3:14), a promise which has come upon us. The covenant with Abraham was a dispensation or a specific form of the covenant of grace, and circumcision was a sign and seal of that covenant. It had a spiritual meaning. It signified purification of the heart, inward circumcision effected by the Spirit (Deut. 10:16; 30:6; Ezek. 44:7; Acts 7:51; Rom. 2:28; Col. 2:11). Circumcision as a symbol shadowing forth sanctification by the Holy Spirit has now given way to the symbol of baptism (q.v.). But the truth embodied in both ordinances is ever the same, the removal of sin, the sanctifying effects of grace in the heart. Under the Jewish dispensation, church and state were identical. No one could be a member of the one without also being a member of the other. Circumcision was a sign and seal of membership in both. Every circumcised person bore thereby evidence that he was one of the chosen people, a member of the church of God as it then existed, and consequently also a member of the Jewish commonwealth.
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Election of Grace
The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18). The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15:16, 19). God claims the right so to do (Rom. 9:16, 21). It is not conditioned on faith or repentance, but is of soverign grace (Rom. 11:4-6; Eph. 1:3-6). All that pertain to salvation, the means (Eph. 2:8; 2 Thess. 2:13) as well as the end, are of God (Acts 5:31; 2 Tim. 2:25; 1 Cor. 1:30; Eph. 2:5, 10). Faith and repentance and all other graces are the exercises of a regenerated soul; and regeneration is God's work, a "new creature." Men are elected "to salvation," "to the adoption of sons," "to be holy and without blame before him in love" (2 Thess. 2:13; Gal. 4:4, 5; Eph. 1:4). The ultimate end of election is the praise of God's grace (Eph. 1:6, 12). (See [175]PREDESTINATION.)
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Flame of fire
Is the chosen symbol of the holiness of God (Ex. 3:2; Rev. 2:18), as indicating "the intense, all-consuming operation of his holiness in relation to sin."
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Heresy
From a Greek word signifying (1) a choice, (2) the opinion chosen, and (3) the sect holding the opinion. In the Acts of the Apostles (5:17; 15:5; 24:5, 14; 26:5) it denotes a sect, without reference to its character. Elsewhere, however, in the New Testament it has a different meaning attached to it. Paul ranks "heresies" with crimes and seditions (Gal. 5:20). This word also denotes divisions or schisms in the church (1 Cor. 11:19). In Titus 3:10 a "heretical person" is one who follows his own self-willed "questions," and who is to be avoided. Heresies thus came to signify self-chosen doctrines not emanating from God (2 Pet. 2:1).
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Ibhar
election; he that is chosen
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Magdiel
declaring God; chosen fruit of God
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Mibhar
chosen; youth
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Nazarite
one chosen or set apart
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Sect
(Gr. hairesis, usually rendered "heresy", Acts 24:14; 1 Chr. 11:19; Gal. 5:20, etc.), meaning properly "a choice," then "a chosen manner of life," and then "a religious party," as the "sect" of the Sadducees (Acts 5:17), of the Pharisees (15:5), the Nazarenes, i.e., Christians (24:5). It afterwards came to be used in a bad sense, of those holding pernicious error, divergent forms of belief (2 Pet. 2:1; Gal. 5:20).
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Wood-offering
(Neh. 10:34; 13:31). It would seem that in the time of Nehemiah arrangements were made, probably on account of the comparative scarcity of wood, by which certain districts were required, as chosen by lot, to furnish wood to keep the altar fire perpetually burning (Lev. 6:13).
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