Understanding γεννητός (gennētos) Strong’s G1084: Born of Woman – The Divine Boundary of Human Nature

Pronunciation Guide: gen-NAY-tos (γεν-νη-τός)

Basic Definition

Strong’s G1084: γεννητός (gennētos) refers to one who is born or begotten, specifically emphasizing natural human birth. In biblical usage, it specifically denotes those who are “born of women,” highlighting the natural human condition and its inherent limitations. This term creates a profound theological distinction between natural human existence and supernatural divine intervention.

Etymology and Morphology

• Part of Speech: Adjective
• Root Word: γεννάω (gennaō, G1080) – to beget, to give birth to
• Language Origin: Koine Greek
• Primary Usage: Found in narrative and teaching contexts, particularly in contrasting human and divine realms
• Word Formation: Verbal adjective formed from the perfect passive participle of γεννάω

γεννητός Morphology:

• γεννητός (nominative singular masculine) – born, begotten
• γεννητοῦ (genitive singular masculine) – of one born/begotten
• γεννητῷ (dative singular masculine) – to/for one born/begotten
• γεννητόν (accusative singular masculine) – born, begotten (as object)
• γεννητοί (nominative plural masculine) – those born/begotten

Origin & History

The term γεννητός emerges from the rich Greek vocabulary dealing with birth and origins. It derives from the verb γεννάω (gennaō), which appears frequently in classical Greek literature to describe both literal birth and figurative generation or production. In Plato’s “Republic,” the philosopher uses related terms when discussing the generation of ideas and forms. Similarly, Aristotle employs this word family when discussing natural processes of generation in his biological works.

In the Septuagint, the word family appears in significant passages dealing with birth and lineage. For instance, the related term γέννημα is used in Genesis 17:12 regarding circumcision of those “born in the house.” The term γεννητός itself gains particular theological significance in the New Testament, where it appears in Jesus’ teachings about John the Baptist, marking a crucial theological boundary between natural human birth and spiritual rebirth.

Expanded Definitions & Translation Options

• One who is born through natural human processes
• One who is begotten through ordinary generation
• One who bears the limitations of natural human existence
• One who belongs to the earthly realm of human birth

γεννητός Translation Options:

• “Born of woman” – Emphasizing the natural human birth process and highlighting human limitation
• “Woman-born” – A more compact translation that maintains the focus on human origins
• “Naturally born” – Emphasizing the natural process in contrast to supernatural birth
• “Of human birth” – Highlighting the human realm in contrast to divine origins
• “Humanly begotten” – Focusing on the generation aspect while maintaining the human limitation

Biblical Usage

The term γεννητός appears prominently in Matthew 11:11 and Luke 7:28, both recording Jesus’ declaration about John the Baptist: “Among those born of women [γεννητοῖς γυναικῶν] there has not arisen anyone greater than John the Baptist.” This phrase establishes a boundary between the realm of natural human birth and the supernatural realm of the kingdom of heaven. Jesus uses this terminology to position John as the pinnacle of those born naturally while simultaneously pointing to a new reality that transcends natural birth.

The phrase “born of women” (γεννητοὶ γυναικῶν) has Old Testament roots, appearing in similar form in Job 14:1 and 15:14 in the Septuagint, where it emphasizes human frailty and moral limitations. Jesus’ use of this term acknowledges John’s greatness while simultaneously pointing to the greater reality of His kingdom that transcends natural human limitations.

• “[A]mong those born of women [γεννητοῖς γυναικῶν] there has not arisen anyone greater than John the Baptist; yet the one who is least in the kingdom of heaven is greater than he.” Matthew 11:11
• “I say to you, among those born of women [γεννητοῖς γυναικῶν] there is no one greater than John; yet the one who is least in the kingdom of God is greater than he.” Luke 7:28
• “What is man, that he should be pure? And he who is born of a woman [γεννητὸς γυναικός], that he should be righteous?” Job 15:14 (LXX)
• “Man, who is born of woman [γεννητὸς γυναικός], is short-lived and full of trouble.” Job 14:1 (LXX)

Cultural Insights

In ancient Jewish thought, the phrase “born of women” (γεννητοὶ γυναικῶν) carried significant cultural and theological weight. This expression appears in rabbinic literature as “yelud ishah” (ילוד אשה), a term that emphasized human limitations and mortality. The rabbis often contrasted those “born of women” with spiritual beings or with figures who had special divine encounters. This distinction wasn’t merely biological but carried profound theological implications about human nature and divine interaction.

The context of Jesus’ statement about John the Baptist takes on deeper significance in light of Jewish expectations about Elijah’s return. Many Jews believed that Elijah, who never died but was taken to heaven (2 Kings 2:11), would return before the Messiah. By describing John as the greatest “born of women,” Jesus subtly affirms John’s role as the Elijah-figure (Matthew 11:14) while maintaining the distinction between natural human birth and supernatural intervention. This creates a fascinating tension in the text: John is simultaneously identified as fulfilling the Elijah role while being distinguished from Elijah by his natural birth.

Theological Significance

The term γεννητός creates a profound theological boundary in Jesus’ teaching, separating the old covenant era (represented by those “born of women”) from the new kingdom reality. When Jesus declares that “the least in the kingdom of heaven is greater than” John the Baptist, He establishes a revolutionary truth: membership in His kingdom transcends even the greatest achievements possible through natural birth. This is not a diminishment of John’s significance but rather an exaltation of the supernatural reality Jesus brings.

This theological boundary illuminates the miracle of spiritual rebirth that Jesus later describes to Nicodemus (John 3:3-5). The limitation of being merely “born of women” requires the divine solution of being “born from above” or “born of the Spirit.” Here we see Yahweh’s gracious provision for humanity’s fundamental limitation. Through the Messiah, God does not simply improve human nature but transforms it entirely through spiritual rebirth. This reveals both the glory of God’s creative power and His profound love for humanity—He doesn’t abandon us to our natural limitations but provides supernatural transformation.

Personal Application

The concept of γεννητός (born of women) invites us to honestly assess our natural limitations while simultaneously embracing the supernatural possibilities available through the Messiah. Like John the Baptist, we may excel within the natural realm, but our greatest potential is only realized when we submit to the transforming work of God’s Spirit. This humbling realization liberates us from the exhausting pursuit of self-perfection and opens us to divine transformation.

When we find ourselves frustrated by our natural limitations—whether physical, intellectual, emotional, or spiritual—we can remember that these boundaries were never meant to be the final word on our existence. The distinction Jesus makes between natural birth and kingdom citizenship reminds us that our identity and potential in Him infinitely exceed what is possible through natural means alone. This truth calls us to live with both humility about our natural state and confidence in His supernatural empowerment.

Related Words

• γεννάω (gennaō, pronounced gen-NAH-oh) – to beget, to give birth, to produce; the verb from which γεννητός is derived, focusing on the act of generation rather than the resulting state. See G1080
• γέννημα (gennēma, pronounced GEN-nay-mah) – that which is produced or born, offspring, fruit; emphasizing the product of generation rather than the state of being born. See G1081
• γενεά (genea, pronounced gen-eh-AH) – generation, age, race; focusing on the collective group of those born in a particular time period rather than the individual state of being born. See G1074
• παλιγγενεσία (palingenesia, pronounced pah-ling-gen-es-EE-ah) – regeneration, rebirth; explicitly contrasting with natural birth by emphasizing a second or new birth. See G3824
• ἀναγεννάω (anagennaō, pronounced an-ah-gen-NAH-oh) – to beget again, to be born again; directly addressing the spiritual rebirth that transcends natural birth. See G313

Did You Know?

• In ancient Greek medical texts by Hippocrates and Galen, terms from the same word family as γεννητός were used extensively to describe human reproduction and embryonic development. These technical medical uses informed the broader cultural understanding of birth and human nature, adding scientific precision to what we might consider merely theological concepts.
• The contrast Jesus makes between those “born of women” and the kingdom of heaven parallels a fascinating rabbinical debate about Moses. Some rabbis suggested that Moses transcended ordinary human limitations because he spoke “face to face” with God. By placing John the Baptist—not Moses—as the pinnacle of those “born of women,” Jesus subtly challenges established hierarchies while establishing His kingdom as the true path to divine intimacy.
• The phrase “born of women” appears in various ancient philosophical traditions beyond Judaism. Stoic philosophers used similar terminology when discussing human limitations and the universal human condition. This broader cultural context helps us understand how Jesus’ words would have resonated with both Jewish and Gentile audiences in the first century, addressing a universally recognized aspect of human existence.

Remember This

γεννητός marks the boundary of human nature that the Messiah crossed to reach us and the boundary we cross through Him to enter the kingdom—reminding us that our limitations are never the end of the story with Yahweh.