Understanding γράμμα (gramma) Strong’s G1121: The Divine Written Word That Reveals God’s Communication and Authority

Pronunciation Guide: GRAM-mah (with emphasis on the first syllable)

Basic Definition

Strong’s G1121: γράμμα (gramma) refers to that which is written—a letter of the alphabet, a written document, a record, or a formal written communication. In biblical usage, it often denotes Scripture or written law, sometimes with emphasis on its formal or external nature as distinct from its spiritual essence. It can also refer to formal learning or literacy in general.

Etymology and Morphology

• Part of Speech: Noun (neuter)
• Root: From γράφω (graphō, “to write”)
• Language Origin: Classical Greek
• Primary Usage: Found in narrative passages, Pauline epistles, and instructional contexts
• Register: Both formal religious contexts and everyday communication references

γράμμα Morphology:

• γράμμα (nominative/accusative singular) – a letter, writing
• γράμματος (genitive singular) – of a letter/writing
• γράμματι (dative singular) – to/with/by a letter/writing
• γράμματα (nominative/accusative plural) – letters, writings, documents
• γραμμάτων (genitive plural) – of letters/writings
• γράμμασιν (dative plural) – to/with/by letters/writings

Origin & History

The term γράμμα derives from the verb γράφω (graphō, “to write”) and has a rich history in classical Greek literature dating back to the 5th century BCE. In pre-biblical Greek writings, Herodotus used γράμματα to refer to formal documents, while Plato employed it in discussing written laws and literacy in his dialogues, particularly in “Phaedrus” where he contrasts written words with living speech.

In the Septuagint (LXX), γράμμα appears primarily in later books like 2 Maccabees, where it refers to official letters and royal documents. The term gained particular theological significance in the writings of Paul, who developed a distinctive contrast between “letter” (γράμμα) and “spirit” (πνεῦμα), most notably in Romans and 2 Corinthians. Early Church Fathers, including Origen and Clement of Alexandria, expanded on this Pauline distinction, with Origen’s “De Principiis” specifically exploring how adhering merely to the γράμμα of Scripture without spiritual understanding leads to misinterpretation.

Expanded Definitions & Translation Options

• A letter of the alphabet, the basic written symbol
• A formal document or letter of communication
• Written text or Scripture, especially the Mosaic Law
• The external, literal aspect of the law (as opposed to its spiritual essence)
• Formal education or literacy

γράμμα Translation Options:

• Letter – Most appropriate when referring to alphabetic characters or written correspondence, capturing the sense of written communication (Luke 23:38)
• Document – Best used when referring to formal written records or certificates, emphasizing official nature (Luke 16:6-7)
• Scripture – Suitable when referring to sacred texts, particularly in contexts discussing the Torah (John 5:47)
• Written code – Preferable when contrasting the external nature of law with its spiritual essence, especially in Pauline theology (Romans 2:27, 7:6)
• Education – Used when referring to formal learning or literacy (Acts 26:24)

Biblical Usage

The word γράμμα appears 15 times in the New Testament, with Paul employing it most frequently and distinctively. In the Gospels and Acts, it often carries a more straightforward denotation of written text or documents. However, in Paul’s epistles, particularly Romans and 2 Corinthians, γράμμα takes on a deeper theological significance as he develops his contrast between the “letter” that kills and the “Spirit” that gives life.

The first biblical occurrence in Luke 16:6 appears in Yeshua’s parable of the unjust steward, where it refers specifically to a written bill or document recording a debt. This practical, everyday usage stands in contrast to Paul’s more theological applications. In John’s Gospel, γράμμα refers to the Scriptures that testify about the Messiah, while in Acts, it relates to formal education and literacy.

• “Take your bill [γράμμα] and sit down quickly and write fifty.” (Luke 16:6)
• “If you do not believe his writings [γράμμασιν], how will you believe My words?” (John 5:47)
• “Paul, are you out of your mind? Your great learning [γράμματα] is driving you mad!” (Acts 26:24)
• “But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter [γράμματι].” (Romans 2:29)
• “But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter [γράμματος].” (Romans 7:6)
• “Who also made us adequate as servants of a new covenant, not of the letter [γράμματος] but of the Spirit; for the letter [γράμμα] kills, but the Spirit gives life.” (2 Corinthians 3:6)
• “For not even those who are circumcised keep the Law, but they desire to have you circumcised so that they may boast in your flesh. But may it never be that I would boast, except in the cross of our Lord Yeshua the Messiah, through which the world has been crucified to me, and I to the world.” (Galatians 6:13-14)

Cultural Insights

In the first-century Jewish context, literacy and the ability to read the Torah scrolls were highly valued skills typically possessed by the religious elite. The common term for those learned in the Scriptures was γραμματεύς (grammateus), often translated as “scribe,” which derives from the same root as γράμμα. These individuals were entrusted not only with copying the sacred texts but with interpreting them for the people. When Yeshua engaged with the γραμματεῖς, He was challenging not just their interpretations but their entire approach to Scripture—one that often emphasized the external letter over the inner spirit and intent.

The concept of γράμμα also connects to the Jewish reverence for the written Torah. In ancient Jewish practice, the physical scrolls containing the Torah were treated with extraordinary reverence—they could not touch the ground, required special handling, and were stored in the most honored place in the synagogue, the Aron Kodesh (Holy Ark). This veneration of the physical text illustrates how the γράμμα itself became sacred in Jewish tradition. Paul’s juxtaposition of γράμμα and πνεῦμα (spirit) in his epistles would have been particularly striking to Jewish readers accustomed to this profound reverence for the written word.

Theological Significance

Paul’s contrast between γράμμα and πνεῦμα in 2 Corinthians 3:6 represents one of the most profound theological developments in the New Testament. When he declares that “the letter kills, but the Spirit gives life,” he is not diminishing the importance of Scripture but rather emphasizing that a purely external, legalistic approach to God’s Word misses its ultimate purpose. The γράμμα, when divorced from the Spirit’s illumination, becomes a means of condemnation rather than life.

This theological distinction reveals a fundamental aspect of God’s character and His redemptive plan. יהוה (Yahweh) has always been concerned with the heart condition of His people, not merely external compliance. The prophets consistently emphasized this truth, as in Jeremiah 31:33 where God promises to write His law on the hearts of His people. The incarnation of Yeshua represents the ultimate expression of this divine principle—the Word became flesh (John 1:14), transforming what was written into a living reality. In this way, γράμμα points us toward understanding how God communicates His truth not merely through static text but through the living, dynamic work of His Spirit, demonstrating His desire for relationship over ritual.

Personal Application

Understanding the biblical concept of γράμμα challenges us to examine our own approach to Scripture and spiritual growth. We may ask ourselves: Am I relating to God’s Word as mere γράμμα—treating it as an external set of rules or intellectual knowledge—or am I allowing the Spirit to breathe life into these words and transform me from within? Paul’s warning about the killing power of the letter reminds us that even the most diligent Bible study, if approached legalistically or merely academically, can lead to spiritual pride rather than Christlikeness.

This distinction invites us to approach Scripture with both reverence for its divine authority and openness to the Spirit’s illumination. When we read God’s Word, we should pray as David did: “Open my eyes, that I may behold wonderful things from Your law” (Psalm 119:18). The goal is not merely to know what is written but to encounter the Living Word, Yeshua Himself, and to be transformed by that encounter. As we allow the Spirit to interpret and apply the γράμμα to our hearts, what was once external becomes internal, and what was law becomes love.

Related Words

• γράφω (graphō) [GRAF-oh] – To write, inscribe, or record; the action that produces γράμμα. While γράμμα focuses on the written result, γράφω emphasizes the act of writing itself. See G1125
• γραφή (graphē) [graf-AY] – Scripture, the sacred writings; specifically refers to divinely inspired texts. Unlike the broader γράμμα, γραφή is almost exclusively used for the authoritative sacred texts. See G1124
• γραμματεύς (grammateus) [gram-mat-YOOS] – Scribe, one skilled in the γράμματα (writings); an official interpreter of Scripture in Jewish society. Derives directly from γράμμα but refers to the person rather than the writing. See G1122
• ἐπιστολή (epistolē) [ep-is-tol-AY] – A letter, epistle; a specific type of γράμμα used for personal or communal communication. More specific than γράμμα in referring to correspondence. See G1992
• ῥῆμα (rhēma) [RAY-ma] – A spoken word, saying, or utterance; often contrasted with γράμμα as the spoken rather than written form of communication. Represents divine communication that is living and active rather than fixed in written form. See G4487

Did you Know?

• During the time of Yeshua, literacy rates in the Roman Empire were estimated at only 10-15% of the population, making those who could read and interpret γράμματα (written texts) extremely influential in society. This helps explain why the religious leaders who controlled the interpretation of Scripture held such power and why Yeshua’s ability to read and teach the Scriptures as an untrained rabbi (John 7:15) was so astonishing to His contemporaries.
• The physical process of creating γράμματα in the ancient world was both labor-intensive and expensive. The production of a single Torah scroll required the skins of over 60 animals and took a skilled scribe approximately one year to complete. Each letter had to be perfectly formed according to tradition, and a single mistake could render an entire section invalid. This painstaking process reflected the reverence with which the Jewish people treated the written word of God.
• The modern English word “grammar” derives directly from the Greek γράμματα. In ancient Greek educational systems, learning one’s γράμματα (letters) was the first stage of education, followed by learning to read and write. This connection highlights how foundational written communication has been to human intellectual development across cultures and centuries, reminding us that God chose written revelation as a primary means of communicating His truth to humanity.

Remember This

γράμμα represents the profound mystery of divine communication—God’s eternal truth encoded in human language, a bridge between heaven and earth that, when illuminated by His Spirit, transforms from mere text into living revelation that renews our minds and reshapes our hearts.