Understanding γίνομαι (ginomai) Strong’s G1096: The Powerful Verb of Becoming That Reveals God’s Transformative Work

Pronunciation Guide: GIN-oh-my (γίν-ο-μαι)

Basic Definition

Strong’s G1096: γίνομαι (ginomai) fundamentally means “to become, to come into existence, to be made, to be created.” It signifies transition from one state or condition to another, emphasizing the process of change or the result of a transformative action. This rich verb captures the essence of coming into being—whether through creation, birth, or development—and stands as one of the most frequently used verbs in the New Testament.

Etymology and Morphology

• Part of Speech: Verb (Deponent Middle/Passive)
• Root: Derived from the primitive root γεν- (gen-), which relates to birth, creation, and generation
• Language Origin: Ancient Greek, with cognates in Indo-European languages
• Primary Usage: Narrative sections, theological discourse, parables, and prophetic literature
• Frequency: Appears over 670 times in the New Testament
• Voice: Middle/Passive deponent (active in meaning but middle/passive in form)

γίνομαι Morphology:

• γίνομαι (present indicative, 1st person singular) – I become/am made
• γίνεται (present indicative, 3rd person singular) – he/she/it becomes
• γίνεσθε (present imperative, 2nd person plural) – become! (command to a group)
• γενέσθαι (aorist infinitive) – to become (completed action)
• γέγονα (perfect, 1st person singular) – I have become/I am (emphasis on resulting state)
• ἐγενόμην (aorist indicative, 1st person singular) – I became (at a point in time)
• γενηθήτω (aorist imperative, 3rd person singular) – let it become/be made! (command)
• γεγονώς (perfect participle, masculine) – having become

Origin & History

The etymology of γίνομαι traces back to the Proto-Indo-European root *ǵenh₁- meaning “to produce, beget, give birth.” This ancient root developed into the Greek γεν- family of words related to birth, creation, and coming into being. In classical Greek literature, the verb appears frequently in the works of Homer, Herodotus, and Plato to describe various forms of becoming and development.

In the Septuagint (LXX), γίνομαι served as the primary translation for the Hebrew הָיָה (hayah), the fundamental verb of being and becoming in Hebrew thought. This connection is profoundly significant, as הָיָה forms the basis of God’s self-revelation to Moses in the Divine Name יהוה (Yahweh) in Exodus 3:14. The early Church Fathers, including Clement of Alexandria in his “Stromata” and Origen in “Contra Celsum,” explored γίνομαι’s theological significance extensively, particularly in discussions of creation, incarnation, and spiritual transformation.

Expanded Definitions & Translation Options

• To come into existence, to be created, to be born
• To be made, to be done, to be performed (of actions, events)
• To become, to be changed into something different
• To come to pass, to happen, to occur
• To arise, to appear in history, to come upon the stage

γίνομαι Translation Options:

• “Become” – Most common translation, emphasizing transformation from one state to another
• “Happen” or “Come to pass” – When referring to events occurring, especially in prophetic contexts
• “Be made” or “Be created” – When indicating a passive result of an action
• “Take place” – When focusing on the realization or actualization of something
• “Be born” or “Arise” – When referring to origin or coming into being

Biblical Usage

The verb γίνομαι appears over 670 times throughout the New Testament, making it one of the most frequently used verbs. It often describes God’s creative and redemptive actions in history. In the Gospel of John, γίνομαι plays a crucial theological role in the prologue: “All things came into being [ἐγένετο] through Him, and apart from Him nothing came into being [ἐγένετο] that has come into being [γέγονεν]” (John 1:3). This repetition emphasizes the Son’s role in creation.

In the Gospels, γίνομαι frequently introduces divine interventions, miraculous events, and the fulfillment of prophecies. Matthew’s Gospel uses a distinctive formula: “Now all this took place [γέγονεν] to fulfill what was spoken by the Lord through the prophet” (Matthew 1:22). This construction underscores that God’s promises actively materialize in history rather than merely being fulfilled in a static sense.

• “This was to fulfill what was spoken by the Lord through the prophet: ‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us).” Matthew 1:22
• “And the Word became [ἐγένετο] flesh and dwelt among us, and we have seen his glory.” John 1:14
• “Therefore if anyone is in Christ, he is a new creation; the old things passed away [παρῆλθεν]; behold, new things have come [γέγονεν].” 2 Corinthians 5:17
• “For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made [ἁγιάζεται] holy by the word of God and prayer.” 1 Timothy 4:4-5
• “By faith we understand that the universe was created [κατηρτίσθαι] by the word of God, so that what is seen was not made [γεγονέναι] out of things that are visible.” Hebrews 11:3
• “They will say, ‘Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.’ For they deliberately overlook this fact, that the heavens existed [ἦσαν] long ago, and the earth was formed out of water and through water by the word of God, through which the world that then existed [γενόμενος] was deluged with water and perished.” 2 Peter 3:4-6
• “And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God… And he who was seated on the throne said, ‘Behold, I am making all things new.’ Also he said, ‘Write this down, for these words are trustworthy and true.’ And he said to me, ‘It is done [Γέγοναν]! I am the Alpha and the Omega, the beginning and the end.'” Revelation 21:3-6

Cultural Insights

In the ancient Mediterranean world, the concept of “becoming” carried profound philosophical significance. Greek philosophers, particularly Heraclitus, emphasized that all reality is in constant flux—”everything flows” (πάντα ῥεῖ). In contrast, Parmenides argued that true reality never changes. This philosophical tension forms an intriguing backdrop to the New Testament’s use of γίνομαι, especially in passages describing spiritual transformation.

For first-century Jewish hearers, γίνομαι carried echoes of creation and God’s covenant faithfulness. When Yeshua (Jesus) used expressions like “Let it be [γενηθήτω] to you according to your faith” (Matthew 8:13), He was invoking creative language reminiscent of God’s commands in Genesis (“Let there be light”). This connection would have been immediately recognizable to Jewish listeners familiar with the Torah and its creation narrative, where God speaks things into existence. The creative power inherent in γίνομαι reflected the Messianic authority to transform reality through spoken word—an authority that belonged uniquely to God in Jewish understanding.

Theological Significance

The theological richness of γίνομαι emerges most powerfully in the doctrine of the Incarnation. The declaration that “the Word became [ἐγένετο] flesh” (John 1:14) represents the most profound transformation conceivable—the eternal, uncreated Son entering into created existence without ceasing to be divine. This paradox of the unchangeable God “becoming” human stands at the heart of Christian faith and reveals God’s extraordinary commitment to redemption through personal identification with humanity.

In Paul’s writings, γίνομαι describes the radical transformation of believers. When he writes that we are to “become [γίνεσθε] imitators of God” (Ephesians 5:1), he employs γίνομαι to indicate an ongoing process of spiritual formation. This usage reveals that salvation is not merely a static status but a dynamic becoming—a gradual conformation to the image of Messiah through the work of the Holy Spirit. The Bible’s emphasis on “becoming” rather than simply “being” underscores that God’s redemptive work transforms believers progressively, not instantaneously, highlighting both divine sovereignty and human participation in the sanctification process.

Personal Application

Understanding γίνομαι invites us to embrace the reality of spiritual transformation. While our culture often promotes self-improvement through human effort, the biblical concept of “becoming” acknowledges our dependence on God’s transformative power. When Paul writes, “Be [γίνεσθε] transformed by the renewing of your mind” (Romans 12:2), he employs a passive form that reminds us that true change comes primarily through God’s work in us, even as we actively participate.

Consider the areas in your life where you desire change but have relied primarily on willpower. What would it mean to instead position yourself to receive God’s transformative power? Rather than striving, we are called to surrender—creating space for יהוה to work as we immerse ourselves in Scripture, prayer, and community. The promise of γίνομαι is that with God, becoming is always possible—no matter how fixed or hopeless our circumstances may appear. The God who spoke creation into existence can speak new life into any situation.

Related Words

• γεννάω (gennao, gen-NAH-oh) – To beget, give birth to, produce; specifically focuses on birth and generation rather than general becoming. This word emphasizes origin and lineage, particularly in genealogies and spiritual rebirth contexts. See G1080
• ποιέω (poieo, poy-EH-oh) – To make, create, produce; emphasizes the action of creating or producing something rather than the process of becoming. While γίνομαι focuses on transformation, ποιέω highlights creative action and accomplishment. See G4160
• κτίζω (ktizo, ktid-ZO) – To create, establish, found; specifically refers to divine creation acts rather than general becoming. This term is more narrowly focused on initial creation rather than ongoing transformation. See G2936
• μεταμορφόω (metamorphoo, met-am-or-FOH-oh) – To transform, transfigure, change form; describes more dramatic and visible transformation than γίνομαι. This word specifically emphasizes outward, visible change that reflects an inward reality. See G3339
• ὑπάρχω (hyparcho, hoop-AR-kho) – To begin, to be ready, to be; emphasizes existing state rather than becoming. While γίνομαι focuses on transition and change, ὑπάρχω highlights established existence and essential qualities. See G5225

Did You Know?

• Did you know that γίνομαι appears in the perfect tense (γέγονα) to describe completed actions with ongoing results? When John writes that “the Word became [ἐγένετο] flesh and dwelt among us” (John 1:14), he uses the aorist tense to mark a specific historical event. But when Paul declares “old things have passed away; behold, all things have become [γέγονεν] new” (2 Corinthians 5:17), he uses the perfect tense to emphasize that this transformation, though initiated at a point in time, continues to have present reality and effect. This grammatical distinction reveals the ongoing impact of Christ’s transformative work in believers’ lives.
• Did you know that the Jewish wedding blessing still used today contains a form of γίνομαι? The phrase “mazel tov” is often mistranslated as “good luck,” but it actually means “may good be [γένοιτο in Greek] unto you” or “may it become a good sign.” This blessing reflects the ancient Near Eastern understanding that words have creative power—not merely expressing wishes but actually helping to bring them into being. When we consider this cultural background, we gain deeper insight into the power of blessing in Scripture and why the biblical writers so frequently employed γίνομαι when describing divine promises and their fulfillment.
• Did you know that modern Greek still uses γίνομαι extensively? In contemporary Greek, the phrase “Τι γίνεσαι;” (Ti ginesai?) means “How are you?” but literally translates as “What are you becoming?” This linguistic survival reflects the enduring Greek philosophical emphasis on life as process rather than static being. This perspective aligns beautifully with biblical theology, which portrays salvation not as a one-time event but as an ongoing transformation—”from glory to glory” (2 Corinthians 3:18)—a becoming that continues until we are fully conformed to the image of Messiah.

Remember This

In the divine economy, “becoming” is not merely change but fulfillment—the realization of God’s eternal purpose whereby all creation moves toward its intended design through the transformative power of His Word.