Understanding βρῶμα (brōma) Strong’s G1033: The Spiritual Significance of Food in Scripture and Daily Nourishment

Pronunciation Guide: BROH-mah (with a long “o” sound)

Basic Definition

Strong’s G1033: βρῶμα (brōma) refers to that which is eaten, food, or solid nourishment. In biblical usage, it encompasses both physical sustenance necessary for bodily life and metaphorical spiritual nourishment. The term appears in contexts discussing dietary laws, Christian freedom, and spiritual maturity, making it a word with both practical and profound theological significance.

Etymology and Morphology

• Neuter noun
• Derived from the verb βιβρώσκω (bibrōskō), meaning “to eat”
• Related to βρῶσις (brōsis, G1035), which refers to the act of eating
• Used primarily in narrative and teaching passages of the New Testament
• Common in Pauline discussions of Christian liberty and dietary observances
• Found in both literal contexts (physical food) and figurative teaching (spiritual nourishment)

βρῶμα Morphology:

• βρῶμα (nominative/accusative singular) – food
• βρώματος (genitive singular) – of food
• βρώματι (dative singular) – with/by food
• βρώματα (nominative/accusative plural) – foods
• βρωμάτων (genitive plural) – of foods
• βρώμασιν (dative plural) – with/by foods

Origin & History

The term βρῶμα has its roots in classical Greek, where it primarily denoted anything edible or meant for consumption. Xenophon, in his “Memorabilia” (3.14.2), uses the term when discussing proper diet and the importance of moderation in food consumption. Aristotle employs βρῶμα in his “Historia Animalium” when categorizing types of nourishment suitable for different creatures.

In the Septuagint (LXX), βρῶμα appears approximately 29 times, particularly in contexts related to the permissible and forbidden foods outlined in the Torah. For example, in Leviticus 11:34, it refers to food that becomes unclean through contact with impurity. This usage established an important foundation for the New Testament discussions about clean and unclean foods, particularly in the teachings of Yeshua (Jesus) and Paul’s letters addressing dietary concerns among early believers from different cultural backgrounds.

Expanded Definitions & Translation Options

• Physical food or nourishment required for bodily sustenance
• Specific types of food in the context of dietary laws or restrictions
• Metaphorical spiritual nourishment that sustains faith
• Elements of teaching suitable for spiritually mature believers
• Substance that symbolizes the material aspects of life (contrasted with spiritual realities)

βρῶμα Translation Options:

• Food – The most common and straightforward translation, appropriate in contexts discussing physical nourishment
• Solid food – Particularly fitting when contrasted with milk (1 Corinthians 3:2), emphasizing spiritual teaching for the mature
• Meat – Used in some older translations, though less precise as βρῶμα includes all forms of solid food
• Nourishment – Appropriate when emphasizing the sustaining function rather than the specific substance
• Provision – Suitable in contexts emphasizing God’s care through providing sustenance

Biblical Usage

The first appearance of βρῶμα in the New Testament occurs in Matthew 14:15, where the disciples suggest that Yeshua send the crowds away to buy food for themselves before the miraculous feeding of the five thousand. This initial usage establishes the basic meaning of physical sustenance while setting the stage for Yeshua’s demonstration that He is the provider of both physical and spiritual nourishment.

Paul employs βρῶμα extensively in his teachings about Christian liberty, particularly regarding food regulations and their place in the life of believers. In Romans 14:15-17 and 1 Corinthians 8:8-13, he argues that while βρῶμα itself is morally neutral (“the kingdom of God is not eating and drinking”), the way believers handle food matters can profoundly impact community relationships. This elevates βρῶμα from mere physical sustenance to a vehicle for expressing love and consideration within the Body of Messiah.

Key passages featuring βρῶμα include:

• “When it was evening, the disciples came to Him, saying, ‘This place is desolate and the hour is already late; send the crowds away, so that they may go into the villages and buy food [βρῶμα] for themselves.'” Matthew 14:15
• “I gave you milk to drink, not solid food [βρῶμα]; for you were not yet able to receive it.” 1 Corinthians 3:2
• “But food [βρῶμα] will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat.” 1 Corinthians 8:8
• “For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” Romans 14:17 (context discusses βρῶμα)
• “Let no one then judge you in food [βρῶμα] or in drink, or in respect of a feast, or of a new moon, or of sabbaths.” Colossians 2:16
• “For every creature of God is good, and nothing is to be rejected if it is received with gratitude; for it is sanctified by means of the word of God and prayer.” 1 Timothy 4:4-5 (addressing concerns about βρῶμα)
• “It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles.” Romans 14:21 (discussing βρῶμα in the context of love)

Cultural Insights

In the first-century Jewish world, food regulations played a critical role in maintaining communal identity and religious purity. The distinction between “clean” and “unclean” foods (kashrut) wasn’t merely about health or arbitrary restrictions but represented Israel’s unique covenant relationship with יהוה (Yahweh). When early Jewish believers began interacting with Gentile converts who had no history of these dietary distinctions, βρῶμα became a focal point for significant tensions within the early community of faith.

The Jerusalem Council’s decision (Acts 15:20) to require only minimal food restrictions for Gentile believers—abstaining from food polluted by idols, from sexual immorality, from the meat of strangled animals, and from blood—represents a watershed moment in how the early community understood βρῶμα. This minimal set of requirements (which echo aspects of the Noahide laws given to all humanity) made table fellowship possible between Jewish and Gentile believers while respecting the sensitivities of the Jewish believers who still observed the fuller Torah dietary regulations. The theological implications of this decision regarding βρῶμα were profound, signaling that fellowship with God and one another transcended the specific foods one consumed.

Theological Significance

The theological treatment of βρῶμα in Scripture reveals a beautiful progression in God’s redemptive plan. In the Torah, food laws served multiple purposes: they distinguished Israel as a holy people, promoted physical health, and taught spiritual principles through physical disciplines. When Yeshua declared all foods clean (Mark 7:19), He wasn’t dismissing the wisdom embedded in Torah dietary laws but was signaling a new covenant reality where ritual purity would be superseded by heart purity.

Paul’s extensive teaching about βρῶμα unveils an even deeper theological reality: that in Messiah, the kingdom of God transcends external practices while simultaneously caring deeply about how external practices impact community relationships. When he declares that “the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (Romans 14:17), he establishes a hierarchy of values that places love for God and others above personal freedoms regarding food. This paradoxically elevates βρῶμα from mere physicality to a vehicle through which believers can express the self-sacrificial love of Messiah.

Most profoundly, the biblical treatment of βρῶμα points toward a future reality where physical and spiritual nourishment are perfectly united. In Yeshua’s declaration, “I am the bread of life” (John 6:35), and in the institution of the Lord’s Supper, we glimpse how βρῶμα can become sacramental—a physical reality that conveys spiritual truth and grace. This foreshadows the eschatological banquet where God’s people will feast at His table in perfect communion.

Personal Application

How we understand and apply the biblical teaching about βρῶμα has profound implications for our daily walk with God. The Scriptural perspective on food invites us to receive our daily bread with gratitude, recognizing it as God’s loving provision rather than something we’re entitled to or have secured through our own efforts. This cultivates a posture of thankfulness that transforms even ordinary meals into opportunities for communion with our Creator.

Moreover, the New Testament’s emphasis on the relational dimensions of food choices challenges us to consider how our eating habits affect others. Are we willing to limit our freedom for the sake of those whose faith might be damaged by our choices? Do we use shared meals as opportunities to build bridges across cultural or socioeconomic divides, as Yeshua did? By viewing our food practices through the lens of love rather than personal preference or convenience, we participate in the kingdom values that transcend βρῶμα while paradoxically being expressed through our approach to it.

Related Words

• βρῶσις (brōsis, pronunciation: BROH-sis) – Refers to the act of eating or food consumption rather than the food itself. While βρῶμα emphasizes the substance consumed, βρῶσις focuses on the process or activity of eating. Used when discussing eating practices rather than food items. See G1035
• τροφή (trophē, pronunciation: tro-FAY) – Denotes nourishment or sustenance more generally. While βρῶμα typically refers to solid food, τροφή encompasses all forms of nourishment, including drink. Often used in contexts emphasizing God’s provision for physical needs. See G5160
• ἄρτος (artos, pronunciation: AR-toss) – Specifically refers to bread or a loaf. Unlike the more general βρῶμα, ἄρτος identifies a particular food that held central cultural and symbolic significance in biblical times. Features prominently in miracle accounts and the Last Supper. See G740
• κρέας (kreas, pronunciation: KRAY-ass) – Specifically means meat or flesh food. While βρῶμα includes all types of solid food, κρέας specifically refers to animal flesh, which was a particular point of controversy in early Christian communities due to associations with idol sacrifices. See G2907
• γάλα (gala, pronunciation: GAH-lah) – Means milk, and appears in contrast to βρῶμα in Paul’s teaching about spiritual maturity. While βρῶμα represents solid food suitable for the mature, γάλα symbolizes elementary teaching appropriate for new believers. See G1051

Did you Know?

• The Jewish concept of “kosher” foods extends far beyond simply identifying permitted and forbidden foods. Traditional kashrut includes detailed regulations about how animals must be slaughtered (shechitah), the separation of meat and dairy products, and even the proper waiting time between consuming meat and dairy. When Paul addresses issues related to βρῶμα, he’s engaging with a complex system of identity markers that had developed over centuries, not simply a list of forbidden foods.
• In the ancient world, sharing βρῶμα (food) at a common table created a powerful bond of fellowship and mutual obligation. This explains why table fellowship was so contentious in the early church—to eat with someone was to accept them as an equal and to enter into community with them. When Peter withdrew from eating with Gentiles after previously sharing meals with them (Galatians 2:11-14), Paul recognized this not merely as dietary inconsistency but as a profound theological statement that undermined the gospel’s inclusive message.
• The Greek word βρῶμα appears in modern Greek as well, though with a somewhat narrowed meaning. In contemporary Greek, it typically refers specifically to food with an unpleasant smell or taste. This semantic narrowing reminds us how words evolve over time and across cultural contexts—a phenomenon that makes careful biblical word studies all the more important for understanding Scripture accurately.

Remember This

βρῶμα reminds us that in God’s economy, even the most ordinary elements of daily life—like the food we eat—can become vessels of profound spiritual truth, opportunities to express sacrificial love, and foretastes of the heavenly banquet where we will feast at the Messiah’s table in perfect communion.