Understanding γεμίζω (gemizō) Strong’s G1072: The Divine Act of Filling That Reveals God’s Abundant Provision

Pronunciation Guide: geh-MID-zo (γε-ΜΙ-ζω)

Basic Definition

Strong’s G1072: γεμίζω (gemizō) refers to the act of filling something completely or to its capacity, often with an emphasis on abundance or completeness. This verb conveys the sense of making something full that was previously empty or partially filled. In biblical contexts, it frequently illustrates God’s provision or the contrast between spiritual emptiness and divine fullness.

Etymology and Morphology

• Part of Speech: Verb
• Root Word: γέμω (gemō, “to be full”)
• Language Origin: Ancient Greek
• Primary Usage: Narrative passages, particularly in the Gospels and Revelation
• Voice: Active and Passive forms
• Tense: Present, Aorist, Perfect

γεμίζω Morphology:

• γεμίζω (present active indicative, 1st person singular) – I fill
• γεμίζεις (present active indicative, 2nd person singular) – you fill
• γεμίζει (present active indicative, 3rd person singular) – he/she/it fills
• γεμίσω (aorist active subjunctive, 1st person singular) – I might fill
• ἐγέμισεν (aorist active indicative, 3rd person singular) – he/she/it filled
• γεμισθῇ (aorist passive subjunctive, 3rd person singular) – it might be filled
• γεμίσατε (aorist active imperative, 2nd person plural) – you all fill!

Origin & History

The verb γεμίζω derives from the root γέμω (gemō), which in classical Greek literature conveyed the idea of being laden, full, or heavily burdened. Homer uses related forms in the Iliad to describe ships laden with cargo, illustrating its early association with abundance and capacity.

In the Septuagint (LXX), the translators employed γεμίζω to render Hebrew terms related to filling, particularly מָלֵא (male) and its derivatives. This usage appears significantly in Exodus 40:34-35 where the glory of יהוה (Yahweh) “filled” the tabernacle. This established an important theological connection between physical filling and divine presence that carried forward into New Testament usage.

The early Church Fathers, particularly Origen in his Commentary on John, expanded on this concept by using γεμίζω metaphorically to describe the soul being filled with divine knowledge and virtue. Clement of Alexandria similarly employs the term in his Stromata when discussing how believers should be “filled with” the Holy Spirit rather than worldly desires.

Expanded Definitions & Translation Options

• To fill completely or to capacity, emphasizing the state of fullness
• To load abundantly, particularly in contexts of supply or provision
• To cause to be thoroughly permeated or saturated with something
• To bring to completion or fullness what was previously lacking
• To furnish in abundance, suggesting overflow rather than mere adequacy

γεμίζω Translation Options:

• Fill completely – Best for contexts emphasizing the state of fullness achieved, as in Mark 4:37 where the boat was being filled with water
• Load – Appropriate when describing the filling of containers or vessels with physical contents, as in John 2:7 with the water jars
• Saturate – Useful when the filling is thorough and permeating, as in Revelation 15:8 where the temple is filled with smoke
• Make full – Ideal when contrasting previous emptiness with new fullness, emphasizing transformation
• Supply abundantly – Best for contexts stressing God’s generous provision

Biblical Usage

The term γεμίζω appears 20 times in the New Testament, with notable concentration in the Gospels and Revelation. Its first appearance comes in Mark 4:37, where during a storm, the waves were breaking over the boat, “so that the boat was already filled.” This physical filling foreshadows the spiritual filling that occurs throughout Scripture.

In the Gospels, γεμίζω frequently appears in contexts of divine provision and abundance, such as the feeding miracles where baskets are filled with leftover fragments. This usage emphasizes the Messiah’s ability to supply beyond mere necessity to overflowing abundance. In Revelation, however, the term takes on more ominous tones, as cups and bowls are filled with God’s wrath (Revelation 15:7), creating a stark contrast between the filling of blessing and judgment.

In the Septuagint, γεμίζω translates Hebrew terms for filling in contexts ranging from ordinary daily activities to profound theological moments when God’s presence fills the temple. This wide semantic range established important conceptual foundations for New Testament usage.

• “And there arose a fierce gale of wind, and the waves were breaking over the boat so much that the boat was already filled [γεμίζεσθαι].” Mark 4:37
• “Jesus *said to them, ‘Fill [γεμίσατε] the waterpots with water.’ So they filled [ἐγέμισαν] them up to the brim.” John 2:7
• “And He *said to them, ‘Draw some out now and take it to the headwaiter.’ So they took it to him. When the headwaiter tasted the water which had become wine… You have kept the good wine until now.” John 2:8-10
• “So they gathered them up, and filled [ἐγέμισαν] twelve baskets with fragments from the five barley loaves which were left over by those who had eaten.” John 6:13
• “And the temple was filled [ἐγεμίσθη] with smoke from the glory of God and from His power; and no one was able to enter the temple until the seven plagues of the seven angels were finished.” Revelation 15:8
• “Then one of the four living creatures gave to the seven angels seven golden bowls filled [γεμούσας, from related word γέμω] with the wrath of God, who lives forever and ever.” Revelation 15:7
• “Another angel came out from the altar, the one who has power over fire, and he called with a loud voice to him who had the sharp sickle, saying, ‘Put in your sharp sickle and gather the clusters from the vine of the earth, because her grapes are ripe.’ So the angel swung his sickle to the earth and gathered the clusters from the vine of the earth, and threw them into the great wine press of the wrath of God. And the wine press was trodden outside the city, and blood came out from the wine press, up to the horses’ bridles, for a distance of sixteen hundred stadia.” Revelation 14:18-20

Cultural Insights

In the agricultural society of first-century Israel, the concept of filling had profound practical implications. Water jars, grain measures, and wine skins were essential containers whose filling represented provision, celebration, and life itself. The Jewish water ritual of mikveh (ritual immersion) required a natural gathering of water that completely covered the body—a physical filling that symbolized spiritual purification.

The specific usage in Mark 4:37 where γεμίζω describes a boat filling with water would have carried special resonance for Jewish audiences familiar with the metaphorical connection between water and chaos in Hebrew thought. The Sea of Galilee, known for its sudden violent storms, was viewed as a place of danger and potential death. When Yeshua (Jesus) calms this chaotic “filling,” He demonstrates authority over forces traditionally attributed to God alone in the Hebrew Scriptures, particularly in Psalm 107:23-30 where יהוה (Yahweh) calms the stormy sea. The disciples’ boat being “filled” with threatening waters thus forms a dramatic backdrop for revealing the Messiah’s divine identity.

The wine jars “filled to the brim” in John 2:7 would have evoked cultural associations with Jewish wedding celebrations, which typically lasted seven days and where running out of wine would bring tremendous shame to the host family. The generous capacity of the stone jars (holding 20-30 gallons each) and their “filling to the brim” emphasized the extravagant nature of the Messiah’s provision—turning water used for ritual purification into the finest wine, symbolizing the transformation from the old covenant to the new.

Theological Significance

The theological richness of γεμίζω emerges when we observe its consistent connection to divine activity throughout Scripture. When physical objects are filled in the Gospels—whether boats, baskets, or jars—the filling often points beyond the physical to spiritual realities. The Messiah who fills baskets with bread after feeding thousands is the same One who describes Himself as the Bread of Life (John 6:35).

The dual nature of filling in Scripture reveals important aspects of God’s character. On one hand, filling represents His abundant provision and blessing—the cups that “run over” (Psalm 23:5). On the other hand, the “filling” of cups with wrath in Revelation demonstrates His perfect justice that must ultimately address sin. This paradoxical filling—both of mercy and judgment—is resolved at the cross, where the Messiah’s cup of suffering (Mark 14:36) was filled so that our cups might overflow with salvation.

Perhaps most profoundly, γεμίζω appears in contexts that foreshadow the filling of believers with the Holy Spirit. Just as water jars were filled to the brim before transformation into wine, so too must believers be emptied of self and filled completely with God’s Spirit to experience transformation. The passive forms of γεμίζω (to be filled) remind us that this filling is ultimately God’s work, not our own—we position ourselves as empty vessels, but He performs the filling.

Personal Application

When we understand the richness of γεμίζω, we begin to recognize areas in our lives that are only partially filled—with substitutes, distractions, or self-effort—rather than filled to capacity with God’s presence. The command to the servants at Cana was specific: “Fill the jars to the brim” (John 2:7). No partial measures would do. Similarly, God invites us to be filled completely, not holding back portions of our hearts or lives from His transforming work.

Consider what areas of your life need to be emptied before they can be properly filled by God. Just as the disciples’ boat had to be emptied of the threatening waters before they could continue their journey, we too must sometimes undergo a process of emptying—of fears, false securities, and worldly attachments—before experiencing the true filling that only comes from the Messiah. When we allow Him to fill us completely, even our storms become opportunities to witness His power and provision in unprecedented ways.

Related Words

• πληρόω (plēroō) – (pleh-ROH-oh) To fill, fulfill, complete, or make full; focuses on fulfillment and completion, particularly of prophecy or purpose, whereas γεμίζω emphasizes the process of filling a container or space. See G4137
• πίμπλημι (pimplēmi) – (PIMP-leh-mee) To fill, fulfill, or complete; often used for filling people (rather than objects) with emotions or the Holy Spirit, while γεμίζω more commonly describes filling physical vessels. See G4130
• μεστόω (mestoō) – (mes-TOH-oh) To fill, fill up completely; emphasizes the state of being full rather than the process of filling that γεμίζω highlights. See G3325
• γέμω (gemō) – (GEH-moh) To be full of, be filled with; the root verb from which γεμίζω derives, focusing on the state of fullness rather than the action of filling. See G1073
• πλήρης (plērēs) – (PLAY-race) Full, complete, filled with; an adjective describing the state resulting from the action of γεμίζω. See G4134

Did you Know?

• Did you know that the stone water jars mentioned in John 2:7 that Yeshua commanded to be “filled” (γεμίσατε) were specifically used for Jewish purification rituals? These massive containers could hold between 20-30 gallons each, meaning that when Yeshua transformed the water into wine, He produced approximately 120-180 gallons of the finest wine! This extravagant amount far exceeded what would be needed even for a large wedding celebration, symbolizing how the Messiah’s provision always exceeds our expectations and needs. The transformation from water used for ritual purification to celebratory wine also beautifully foreshadowed how the Messiah would transform the old covenant system of ceremonial cleansing into the joy-filled new covenant established through His blood.
• Did you know that in Mark 4:37, when the Gospel writer describes the boat “filling” (γεμίζεσθαι) with water during the storm, he uses the present passive infinitive form? This grammatical choice emphasizes the ongoing, progressive nature of the filling—the situation was continuously worsening moment by moment—highlighting the increasing desperation of the disciples and the seemingly hopeless situation from which only divine intervention could save them. This progressive filling creates dramatic tension in the narrative, making the Messiah’s calm authority over creation even more striking when He simply speaks and the chaos ceases.
• Did you know that modern Greek still uses forms of γεμίζω in everyday contexts? Today in Greece, when you go to a gas station, you might hear “Να σας το γεμίσω;” (Na sas to gemiso?), meaning “Shall I fill it up for you?” This linguistic continuity across thousands of years reminds us how the biblical authors used common, everyday language to convey profound theological truths. The same word used for filling a car’s gas tank today was used to describe God’s glory filling the temple—a beautiful reminder that divine truth isn’t confined to specialized religious vocabulary but permeates the ordinary experiences of daily life.

Remember This

γεμίζω reminds us that God never partially fills what He has purposed to complete—where human resources end and our vessels seem empty, His abundant provision begins, filling not merely to sufficiency but to overflowing capacity.