### Core Meaning & Semantic Range
The Greek adjective γεννητός (gennētós, `{{G1084}}`) is derived directly from the verb γεννάω (gennaō, `{{G1080}}`), which means "to beget," "to give birth," or "to bring forth." As a passive participle or verbal adjective, γεννητός therefore signifies "born," "begotten," or "generated." Its core meaning denotes the state of having come into existence through the process of birth, emphasizing the origin or lineage through natural procreation. While its primary semantic range is rooted in physical birth, in broader theological contexts related to its root γεννάω, it can touch upon concepts of origin and new creation, though γεννητός itself remains quite literal.
### Biblical Occurrences & Contextual Analysis
The term γεννητός (gennētós, `{{G1084}}`) appears in the New Testament in only two parallel passages, both in the context of Jesus' discourse concerning John the Baptist:
* [[Matthew 11:11]]: "Truly, I say to you, among those born of women (ἐν γεννητοῖς γυναικῶν) there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he."
* [[Luke 7:28]]: "I tell you, among those born of women (ἐν γεννητοῖς γυναικῶν) none is greater than John. Yet the one who is least in the kingdom of God is greater than he."
In both instances, γεννητός is used in the genitive plural, "born of women" (γεννητοῖς γυναικῶν). This phrase is a well-established Hebraism (e.g., Job 14:1, 15:14, 25:4) serving as a circumlocution for "humanity" or "mankind." It underscores the natural, earthly origin and the inherent mortality of all human beings. By stating that no one "born of women" is greater than John, Jesus affirms John's unparalleled stature as the greatest prophet and forerunner within the Old Covenant dispensation, the pinnacle of humanity under the law.
### Related Words & Concepts
The most direct lexical relation to γεννητός (gennētós, `{{G1084}}`) is its root verb, γεννάω (gennaō, `{{G1080}}`). This verb is used extensively in the New Testament to describe both physical birth (e.g., [[Matthew 1:2]], [[Luke 1:13]]) and, significantly, spiritual birth or regeneration (e.g., [[John 3:3]], [[John 3:5]], [[John 3:7]], "born again" or "born of God").
Other related terms include:
* γένεσις (genesis, `{{G1078}}`): meaning "origin," "beginning," or "birth."
* γένος (genos, `{{G1085}}`): referring to "race," "kind," "offspring," or "lineage."
The concept of "birth" itself is foundational to biblical anthropology and soteriology. While γεννητός specifically denotes natural human birth and its inherent limitations, its connection to γεννάω opens the door to understanding the contrast with the "new birth" or "spiritual birth" necessary for entry into God's kingdom.
### Theological Significance
The singular use of γεννητός (gennētós, `{{G1084}}`) in the New Testament, specifically in the phrase "born of women," carries profound theological weight.
1. **Affirmation of John the Baptist's Unique Role:** Jesus' declaration establishes John as the greatest figure within the scope of humanity's natural existence and the Old Covenant. John represents the culmination of the prophetic tradition, the final messenger preparing the way for the Messiah. His greatness is measured within the sphere of those who are "born of women," emphasizing his human nature and his place within God's redemptive plan prior to the full inauguration of the Kingdom.
2. **Contrast with the Kingdom of God:** The second part of Jesus' statement in both [[Matthew 11:11]] and [[Luke 7:28]] creates a crucial theological distinction: "Yet the one who is least in the kingdom of God is greater than he." This highlights a radical discontinuity between the Old Covenant order, represented by John, and the new order inaugurated by Christ. Entry into the Kingdom of God is not merely an extension of natural human achievement or lineage ("born of women") but requires a new kind of birth – a spiritual birth (cf. [[John 3:3-8]]) – which transcends the limitations of natural human existence. Thus, γεννητός implicitly defines the boundary of the natural human condition, beyond which lies the realm of divine grace and transformation.
3. **Humanity and Divine Purpose:** The term subtly underscores the universal human condition – all are "born of women." This shared origin points to the need for a divine intervention and a new creation, ultimately fulfilled in Christ and the new birth He offers.
### Summary
The Greek word γεννητός (gennētós, `{{G1084}}`) literally means "born" or "begotten," deriving from the verb γεννάω (`{{G1080}}`). Its sole occurrences in the New Testament are in [[Matthew 11:11]] and [[Luke 7:28]], where it forms the phrase "born of women" (γεννητοῖς γυναικῶν). This phrase is a Hebraism signifying all humanity and its natural, mortal origin. Theologically, its use in reference to John the Baptist underscores his preeminent status among all who have come into existence through natural birth, representing the pinnacle of the Old Covenant. Crucially, it also serves to highlight the profound contrast between the natural human condition and the superior status of those who enter the Kingdom of God through spiritual transformation, implicitly pointing to the necessity of a new birth that transcends the limitations of being merely "born of women."
TRV