Understanding βρέφος (brephos) Strong’s G1025: The Unborn and Newborn Life that Reveals Divine Purpose

Pronunciation Guide: BREF-os (βρέφος)

Basic Definition

Strong’s G1025: Βρέφος (brephos) refers to an infant, whether unborn (embryo, fetus) or newborn (baby, infant). This remarkable Greek term spans the continuum of early human development from conception through early infancy. It is one of the few New Testament terms that explicitly encompasses both prenatal and postnatal life, underscoring the biblical perspective on the sanctity of human life from its earliest moments.

Etymology and Morphology

• Part of Speech: Noun (neuter)
• Language Origin: Ancient Greek
• Primary Usage: Found in narrative contexts, particularly in Luke-Acts
• Semantic Domain: Human beings, stages of life
• Root Word: Possibly derived from an obsolete form βρέφω (brephō, “to bring forth”)
• Frequency: 8 occurrences in the New Testament

Βρέφος Morphology:

• βρέφος (nominative singular) – an infant/unborn child
• βρέφους (genitive singular) – of an infant/unborn child
• βρέφει (dative singular) – to/for an infant/unborn child
• βρέφος (accusative singular) – an infant/unborn child
• βρέφη (nominative/accusative plural) – infants/unborn children
• βρεφῶν (genitive plural) – of infants/unborn children
• βρέφεσιν (dative plural) – to/for infants/unborn children

Origin & History

The term βρέφος appears in classical Greek literature dating back to at least the 5th century BCE. Euripides uses the term in his tragedy “Bacchae” (line 289) to refer to a newborn child. The historian Herodotus employs it in his “Histories” (Book 1, Chapter 110) when describing the exposure of the infant Cyrus. In medical literature, Hippocrates uses βρέφος in his treatise “On the Nature of the Child” to describe the developing human life within the womb.

In the Septuagint (LXX), βρέφος appears in passages such as 2 Maccabees 6:10, describing infants being killed, and in 4 Maccabees 4:25, referring to newborns. Its usage in these contexts demonstrates that by the Hellenistic period, the term had solidified its semantic range to include both unborn and newly born children. This comprehensive meaning carried forward into the New Testament era, where the Gospel of Luke and other New Testament writings employ it with particular theological significance.

Expanded Definitions & Translation Options

• Unborn child – Refers to a child still in the womb at any stage of development
• Newborn infant – Describes a baby recently born, still in its earliest stage of life
• Young child – In some contexts, may extend to include very young children still in arms
• Embryo/fetus – In medical contexts, specifically refers to the developing human in utero

Βρέφος Translation Options:

• Unborn child – Best choice when referring to prenatal life as in Luke 1:41, capturing the biblical recognition of personhood before birth
• Infant/baby – Appropriate for contexts describing newborns or very young children as in Luke 2:12, 16
• Little child – Useful when emphasizing vulnerability or innocence as in 2 Timothy 3:15
• Newborn – Most precise when specifically referring to a recently delivered baby
• Child in womb – Occasionally preferred when emphasizing the location rather than development stage

Biblical Usage

The most theologically significant usage of βρέφος appears in Luke’s Gospel, where it describes John the Baptist while still in Elizabeth’s womb. In Luke 1:41, “when Elizabeth heard Mary’s greeting, the βρέφος leaped in her womb.” This prenatal recognition of the Messiah by the unborn John represents a powerful theological statement about both the humanity and spiritual awareness of unborn life. Luke, with his medical background, deliberately chose βρέφος to encompass both John’s prenatal existence and Yeshua’s early infancy.

In the broader New Testament context, βρέφος provides a key term in understanding the biblical view of human development and the value of life from conception. Peter uses a related metaphor in 1 Peter 2:2, where believers are encouraged to desire the pure milk of the Word as newborn infants (βρέφη) desire milk, drawing a parallel between physical and spiritual nourishment and growth.

• “When Elizabeth heard Mary’s greeting, the baby [βρέφος] leaped in her womb, and Elizabeth was filled with the Holy Spirit.” Luke 1:41
• “This will be a sign to you: You will find a baby [βρέφος] wrapped in cloths and lying in a manger.” Luke 2:12
• “So they hurried off and found Mary and Joseph, and the baby [βρέφος], who was lying in the manger.” Luke 2:16
• “People were also bringing babies [βρέφη] to Yeshua for Him to place His hands on them.” Luke 18:15
• “When they had opened up the ark, they examined the child [βρέφος] and saw he was alive and very good-looking.” Exodus 2:6 LXX
• “Like newborn babies [βρέφη], crave pure spiritual milk, so that by it you may grow up in your salvation.” 1 Peter 2:2
• “…and how from infancy [βρέφους] you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Messiah Yeshua.” 2 Timothy 3:15

Cultural Insights

In the ancient Near Eastern world, infants represented both vulnerability and hope. The high infant mortality rates in the first century (estimated at 30% not surviving their first year) meant that each βρέφος who survived was seen as a particular blessing from Yahweh. This cultural reality adds poignancy to Luke’s account of Yeshua’s birth, where the Savior of the world enters human experience at its most vulnerable stage—as a βρέφος.

Jewish customs surrounding birth included specific blessings and rituals. On the eighth day after birth, male infants underwent brit milah (circumcision), marking their entrance into the covenant community. This ceremony, described for Yeshua in Luke 2:21, represented the first religious ceremony in a Jewish βρέφος’s life. Prior to this, the mother was considered ritually impure (Leviticus 12), highlighting the profound transition occurring as new life emerged. The use of βρέφος in these contexts emphasizes the continuity between prenatal and postnatal life in biblical understanding, contrasting sharply with Greco-Roman practices that sometimes included infant exposure or abandonment.

Theological Significance

The divine recognition of the βρέφος within the womb carries profound theological implications. When the unborn John the Baptist leaped at the presence of the newly conceived Messiah (Luke 1:41-44), Scripture reveals that Yahweh works through and recognizes even the smallest and most vulnerable forms of human life. This moment of prenatal recognition becomes a powerful testimony to the sanctity of human life from its earliest moments and the sovereignty of God who knows us before we are formed (Jeremiah 1:5).

Furthermore, the incarnation of the Son of God as a βρέφος demonstrates the extent of divine humility and identification with humanity. That the eternal Word would enter creation as a vulnerable infant, dependent on human care, reveals the profound love of Yahweh who does not stand distant from human experience but enters fully into it. This theological reality is captured beautifully in the paradox of the manger scene—where the βρέφος being nursed by Mary is simultaneously the sustainer of all creation. As the angels announced to the shepherds, this seemingly ordinary βρέφος was in fact “a Savior, who is Messiah the Lord” (Luke 2:11).

Personal Application

Meditating on βρέφος invites us to consider our own spiritual development. Just as a βρέφος requires constant care, nourishment, and protection to thrive, our spiritual lives require consistent feeding on God’s Word, protection from harmful influences, and the nurturing community of believers. Peter’s exhortation to “crave pure spiritual milk like newborn babies [βρέφη]” (1 Peter 2:2) reminds us that spiritual growth begins with the same kind of intense desire and dependence that characterizes an infant’s relationship to nourishment.

Additionally, understanding βρέφος challenges us to recognize the value and dignity of every human life from conception. If Yahweh recognizes and works through unborn life, as demonstrated in John’s prenatal response to Yeshua, then we too are called to value, protect, and advocate for the most vulnerable among us. This transforms how we view not only the unborn but all those society might consider insignificant or dispensable, reminding us that in God’s economy, the smallest and most helpless hold tremendous value and potential for His purposes.

Related Words

• νήπιος (nēpios, NEH-pee-os) – A young child, minor, or infant, often emphasizing intellectual or developmental immaturity. While βρέφος focuses on the earliest stages of life, νήπιος can extend to older children still considered immature or dependent. See G3516
• παιδίον (paidion, pai-DEE-on) – A young child beyond infancy but not yet an adolescent. This term overlaps with βρέφος at the early childhood stage but extends to include toddlers and young children up to about age 7. See G3813
• τέκνον (teknon, TEK-non) – Child or offspring, emphasizing the relationship to parents rather than age or developmental stage. Unlike βρέφος, τέκνον can refer to adult children and is often used metaphorically for spiritual children. See G5043
• σπέρμα (sperma, SPER-mah) – Seed or offspring, focusing on lineage and inheritance. While βρέφος emphasizes the individual life itself, σπέρμα highlights genetic continuity and promises associated with descendants. See G4690
• παῖς (pais, PICE) – Child, youth, or servant, a broader term that can refer to children of various ages or young servants. Unlike the more specific βρέφος, παῖς has a wider semantic range covering various dependent relationships. See G3816

Did You Know?

• Did you know that Luke, traditionally believed to have been a physician, is the only New Testament writer to use βρέφος to explicitly refer to an unborn child? This medical precision in his vocabulary choice provides a fascinating insight into the ancient understanding of human development as a continuum from conception forward, rather than viewing birth as the beginning of personhood.
• Did you know that the famous “Hippocratic Oath,” taken by physicians since ancient times, originally included a prohibition against providing abortifacients to pregnant women? This historical medical ethic aligns with the biblical view reflected in the use of βρέφος, which recognizes the unborn as fully human. The ancient Greek medical tradition and biblical perspective both acknowledged the continuity of human life from womb to world.
• Did you know that in modern Greek, the term βρέφος (vrefos in modern pronunciation) is still used in medical and everyday contexts to refer specifically to babies from birth until about 2 years of age? The Modern Greek Ministry of Health has departments dedicated to “vrefokratoria” (βρεφοκρατόρια) or infant care centers. While the modern usage has narrowed somewhat to focus more on postnatal life, it retains the core meaning of early human development that was present in biblical times.

Remember This

Βρέφος reminds us that in Yahweh’s eyes, human dignity and divine purpose begin not at birth, but at conception—what appears weakest and most vulnerable to human eyes is precisely where God often chooses to reveal His greatest wonders and work His most profound purposes.