Understanding γεννάω (gennaō) Strong’s G1080: The Divine Act of Bringing Forth Life and the Spiritual Rebirth in Messiah

Pronunciation Guide: gen-NAH-oh (γεν-ΝΑ-ω)

Basic Definition

Strong’s G1080: The Greek verb γεννάω (gennaō) fundamentally means “to beget,” “to give birth to,” or “to bring forth.” It encompasses both the father’s act of begetting and the mother’s act of bringing forth through birth. In biblical usage, it extends beyond physical procreation to include spiritual rebirth and the divine act of bringing something into existence. This word bridges natural human reproduction and supernatural divine generation.

Etymology and Morphology

• Verb (Primary)
• Derived from γένος (genos, G1085), meaning “family,” “offspring,” or “race”
• Used predominantly in narrative sections and theological teachings
• Appears in genealogies, birth narratives, and discussions of spiritual rebirth
• Root concept relates to origin, lineage, and the beginning of existence
• Present in both active voice (to beget/father) and passive voice (to be born)

γεννάω Morphology:

• γεννῶ (present active indicative, 1st person singular) – I beget/bring forth
• γεννᾷς (present active indicative, 2nd person singular) – you beget/bring forth
• γεννᾷ (present active indicative, 3rd person singular) – he/she/it begets/brings forth
• γεννῶμεν (present active indicative, 1st person plural) – we beget/bring forth
• γεννᾶτε (present active indicative, 2nd person plural) – you all beget/bring forth
• γεννῶσι(ν) (present active indicative, 3rd person plural) – they beget/bring forth
• γεννῆσαι (aorist active infinitive) – to beget/bring forth
• γεννηθῆναι (aorist passive infinitive) – to be born
• γεννηθείς (aorist passive participle, nominative masculine singular) – having been born
• γεγέννηκα (perfect active indicative, 1st person singular) – I have begotten
• γεγέννηται (perfect passive indicative, 3rd person singular) – he/she/it has been born

Origin & History

The verb γεννάω has deep roots in classical Greek literature, where it primarily denoted physical generation. In works like Plato’s “Republic,” it appears in discussions of procreation and the continuation of society. Aristotle used it in his biological writings when discussing reproduction among various species. The term carried connotations of nobility and lineage, often referring to one’s ancestral origins.

In the Septuagint (LXX), γεννάω translates the Hebrew verb יָלַד (yalad), which appears extensively in genealogical records throughout the Torah. Its usage in the LXX expanded the semantic range to include divine creative activity, as seen in Psalm 2:7 where יהוה (Yahweh) declares, “You are My son; today I have begotten you” (σήμερον γεγέννηκά σε). This theological extension of meaning paved the way for the New Testament’s profound use of γεννάω in relation to spiritual rebirth and divine sonship.

The early Church Fathers further developed the concept. Justin Martyr, in his “Dialogue with Trypho,” employed γεννάω when discussing the pre-temporal generation of the Son from the Father. Origen used it extensively in his commentaries to describe both the eternal generation of the Son and the spiritual regeneration of believers. By the time of the Nicene controversies, the term had become central to theological discourse about the nature of the Son’s relationship to the Father.

Expanded Definitions & Translation Options

• To beget, father, or generate offspring (typically used of men)
• To bear, give birth to, or bring forth (typically used of women)
• To produce, create, or bring into existence (used metaphorically)
• To cause to arise, bring about, or generate (used of situations or states)
• To regenerate spiritually or bring about new birth (theological usage)

γεννάω Translation Options:

• “To beget” – Best when emphasizing the father’s role in procreation, particularly in genealogies where the emphasis is on patrilineal descent
• “To give birth to” – Appropriate when referring to a mother’s act of childbearing, capturing the labor and delivery aspects
• “To bring forth” – A more comprehensive option that encompasses both paternal and maternal aspects of reproduction
• “To father/mother” – When the emphasis is on the ongoing parental relationship rather than just the act of reproduction
• “To be born” (passive form) – When focusing on the one coming into existence rather than the parent(s)

Biblical Usage

In the New Testament, γεννάω appears 97 times, with its first occurrence in Matthew 1:2 in the genealogy of Yeshua: “Abraham begot Isaac, Isaac begot Jacob…” This repeated use of γεννάω establishes the Messiah’s legal lineage through Joseph back to David and Abraham, fulfilling messianic prophecies. The term features prominently in all four Gospels, particularly in birth narratives and in Yeshua’s teachings about spiritual rebirth.

The most theologically significant usage occurs in Yeshua’s nighttime conversation with Nicodemus in John 3:3-8, where He declares that one must be “born again” (γεννηθῇ ἄνωθεν) to see the kingdom of God. This pivotal passage transforms γεννάω from merely describing physical birth to encompassing supernatural regeneration by the Spirit. The apostle John further develops this concept in his first epistle, where he repeatedly uses γεννάω to describe believers as those “born of God.”

• “Abraham begot [ἐγέννησεν] Isaac, Isaac begot Jacob, and Jacob begot Judah and his brothers.” Matthew 1:2
• “Most assuredly, I say to you, unless one is born [γεννηθῇ] again, he cannot see the kingdom of God.” John 3:3
• “That which is born [γεγεννημένον] of the flesh is flesh, and that which is born [γεγεννημένον] of the Spirit is spirit.” John 3:6
• “Whoever believes that Yeshua is the Messiah is born [γεγέννηται] of God.” 1 John 5:1
• “You have been born [ἀναγεγεννημένοι] again, not of perishable seed but of imperishable, through the living and abiding word of God.” 1 Peter 1:23
• “For though you have countless guides in Messiah, you do not have many fathers. For I became your father [ἐγέννησα] in Messiah Yeshua through the gospel.” 1 Corinthians 4:15
• “For this reason I have begotten [ἐγέννησα] you through the gospel.” 1 Corinthians 4:15

Cultural Insights

In ancient Jewish culture, genealogy and birth were of paramount importance, particularly regarding messianic expectations. The extensive genealogical records in the Torah and historical books demonstrate the significance of lineage for inheritance rights, priestly service, and royal succession. The opening of Matthew’s Gospel, with its carefully structured genealogy using γεννάω repeatedly, speaks directly to this cultural value by establishing Yeshua’s credentials as the promised Son of David.

The concept of being “born again” that Yeshua introduced to Nicodemus connects to Jewish proselyte baptism practices. When Gentiles converted to Judaism, they were considered as “newly born” (כְּקָטָן שֶׁנּוֹלַד, keqatan shenolad, “like a child just born”). This rabbinical concept held that the convert became a new person, with former family relationships legally dissolved. Yeshua’s teaching on being “born of water and Spirit” builds upon this familiar concept but transforms it from a human religious ritual to a divine act of spiritual regeneration. Nicodemus’s confusion (“How can a man be born when he is old?”) likely stemmed not from unfamiliarity with the concept of rebirth, but from Yeshua’s application of it to Jews who already considered themselves children of Abraham by birth.

Theological Significance

The theological richness of γεννάω extends from Christology to soteriology. In Christology, it describes both the eternal relation of the Son to the Father and the incarnation of the Word becoming flesh. In Psalm 2:7, quoted in Hebrews 1:5, “You are My Son, today I have begotten You,” γεννάω points to the Son’s unique relationship with the Father. The Early Church understood this not as indicating the Son had a beginning but as describing the eternal, intimate relationship within the Godhead.

In soteriology, γεννάω forms the foundation for understanding salvation as regeneration or new birth. Yeshua’s teaching that we must be “born from above” (γεννηθῇ ἄνωθεν) reveals that entrance into God’s kingdom is not by human effort but by divine action. This rebirth is attributed to the Holy Spirit (John 3:5-8), to faith in Messiah (1 John 5:1), and to the imperishable seed of God’s Word (1 Peter 1:23).

The apostle John further develops γεννάω in his first epistle, describing those “born of God” as having God’s seed remaining in them (1 John 3:9), unable to continue in sin. This reveals the transformative power of spiritual rebirth—it fundamentally changes our nature by implanting divine life within us. Just as physical birth determines our genetic makeup, spiritual birth imparts divine DNA, making us “partakers of the divine nature” (2 Peter 1:4). This profound truth showcases God’s love and grace in not merely forgiving our sins but actually generating His own life within us.

Personal Application

Understanding γεννάω invites us to consider the quality and source of our spiritual life. If you are “born of God,” you carry divine genetic material! This is not merely poetic language but a spiritual reality with practical implications. Just as a child naturally resembles their parents, those born of God will progressively display family resemblance to their heavenly Father. When you struggle with sin or doubt your ability to live righteously, remember that you have been born of incorruptible seed. God’s very life pulses within you, empowering transformation from the inside out.

This new birth is not something we achieve but something we receive. The passive form of γεννάω reminds us that spiritual birth, like physical birth, is not self-generated. We don’t birth ourselves; we are born by another’s action. This humbling truth liberates us from performance-based spirituality and invites us to rest in the reality that He who began this good work in you will carry it to completion (Philippians 1:6). Rather than striving to become God’s child, live confidently as one who has already been born into His family, with all the privileges and responsibilities that entails.

Related Words

• τίκτω (tiktō, pronunciation: TEEK-toh) – To bring forth, bear, give birth to; focuses specifically on the maternal act of childbirth rather than the broader concept of generation. While γεννάω can refer to either parent’s role, τίκτω specifically denotes the mother’s experience of labor and delivery. See G5088
• κυέω (kueō, pronunciation: koo-EH-oh) – To conceive, be pregnant; refers specifically to the state of pregnancy before birth occurs. This word appears only once in the New Testament and emphasizes the developmental stage before γεννάω takes place. See G2945
• ἀναγεννάω (anagennaō, pronunciation: ah-nah-gen-NAH-oh) – To regenerate, cause to be born again; a compound of γεννάω with the prefix ἀνα- (again). This intensified form specifically refers to spiritual rebirth and appears in Peter’s writings. See G313
• παλιγγενεσία (palingenesia, pronunciation: pah-ling-gen-es-EE-ah) – Regeneration, rebirth, renewal; refers to both personal spiritual rebirth and the cosmic renewal of creation. While γεννάω focuses on the act of generating, this term emphasizes the resulting new state. See G3824
• γένος (genos, pronunciation: GEN-os) – Race, family, offspring, kind; the root from which γεννάω derives. This noun focuses on the result of generation—the family or lineage that is produced—rather than the act itself. See G1085

Did you Know?

• Did you know that the Greek perfect tense of γεννάω (γεγέννηται) used in passages like 1 John 5:1 indicates not only a past event but ongoing results? When Scripture says believers “have been born of God,” it’s communicating that this birth happened at a specific point but continues to have effects in the present. This grammatical nuance powerfully conveys the permanent nature of spiritual rebirth—once you’re truly born of God, that new nature remains and continues developing throughout your life.
• Did you know that the Jewish concept of Abraham’s seed (זֶרַע, zera) being “born again” appears in ancient rabbinic literature? The Talmud (Yevamot 62a) discusses how a proselyte is considered “like a newborn child,” having undergone a spiritual transformation. The same imagery appears in the Dead Sea Scrolls, where members of the Qumran community described themselves as “children of light” who had experienced a type of spiritual rebirth. Yeshua’s teaching on being “born again” would have resonated with these existing concepts while radically transforming their meaning.
• Did you know that γεννάω in modern Greek (γεννώ) is still used for birth and generation but has expanded to include the concept of creating or producing ideas, emotions, and situations? For instance, a Greek might say “Αυτό γεννά ερωτήματα” (This generates questions) or “Η τέχνη γεννήθηκε από την ανάγκη” (Art was born from necessity). This semantic expansion mirrors the biblical usage, where physical birth serves as a powerful metaphor for the generation of spiritual realities.

Remember This

γεννάω reminds us that true spiritual life doesn’t originate from human will or effort but from divine initiative—we don’t achieve new birth; we receive it as God’s gracious gift, transforming us from within as we participate in His very nature.