γένεσις

Pronunciation Guide: GEN-eh-sis (with a hard ‘g’ as in “get”)

Basic Definition

Strong’s G1078: The Greek word γένεσις (genesis) fundamentally refers to origin, source, birth, or the process of coming into being. It denotes both the act of generating and the lineage or genealogical history that results from this origination. In the New Testament, it appears in contexts related to natural birth, ancestry, and the ordered sequence of generations that comprise a family line.

Etymology and Morphology

• Part of Speech: Feminine noun
• Root: Derived from the verb γίνομαι (ginomai, G1096) meaning “to become, to come into existence”
• Language Origin: Classical Greek
• Primary Usage: Historical narrative, genealogical records, theological discourse
• Related Forms: γενεά (genea, G1074) – generation; γένος (genos, G1085) – family, race, kind

γένεσις Morphology:

• γένεσις (nominative singular) – origin, birth, genealogy
• γενέσεως (genitive singular) – of origin/birth/genealogy
• γενέσει (dative singular) – in/with/by origin/birth/genealogy
• γένεσιν (accusative singular) – origin/birth/genealogy (as direct object)

Origin & History

The term γένεσις has deep roots in classical Greek literature, where it was used to describe the origin or coming into being of anything. Plato employs it in his “Timaeus” when discussing the generation of the cosmos. Aristotle uses it in his philosophical works to distinguish between being (οὐσία, ousia) and becoming (γένεσις, genesis). The concept was fundamental to Greek thought about how things come into existence.

In the Septuagint (LXX), γένεσις gained particular significance as the Greek title for the first book of Torah, בְּרֵאשִׁית (Bereshit) in Hebrew. The Alexandrian Jewish translators chose this term to capture the book’s focus on origins—of the world, humanity, sin, and the chosen people of Israel. Throughout the LXX, γένεσις appears in contexts of genealogical records and birth narratives, establishing a pattern of usage that would continue into the New Testament writings.

Expanded Definitions & Translation Options

• Origin/Beginning – The process by which something comes into existence; the starting point of creation or formation
• Birth/Nativity – The actual event of being born; entrance into physical life
• Genealogy/Lineage – A record of ancestry showing family relationships across generations
• Nature/Natural Qualities – The inherent characteristics with which something is created
• Life History – The record of one’s existence from birth through development

γένεσις Translation Options:

• “Origin” – Best when emphasizing the source or beginning point of something, capturing the philosophical dimension of causation
• “Birth” – Most appropriate when referring to the actual nativity event of a person, emphasizing the moment of entrance into the world
• “Genealogy” – Preferred when referring to family records or ancestral histories, particularly in Matthew’s usage
• “Creation” – Useful when discussing the broader concept of how things came to be, especially in cosmological contexts
• “Nature” – Appropriate when referring to the inherent qualities with which something is endowed from its beginning

Biblical Usage

In the New Testament, γένεσις appears only four times, but each usage is theologically significant. Its first appearance is in Matthew 1:1, where it introduces the genealogical record of Yeshua the Messiah, establishing His legal claim to David’s throne and Abraham’s covenant. Here, γένεσις serves to connect the Messiah to the broader redemptive history of Israel.

James employs γένεσις twice in his epistle to describe the natural realm and human existence. In James 1:23, he uses the phrase “τὸ πρόσωπον τῆς γενέσεως” (the face of his birth/nature) to describe a person looking at their natural appearance in a mirror—a powerful metaphor for self-examination. In James 3:6, he describes how the tongue can defile the entire “τροχὸν τῆς γενέσεως” (wheel of nature/existence), suggesting the tongue’s influence throughout one’s life course.

• “The book of the genealogy [βίβλος γενέσεως] of Jesus Christ, the son of David, the son of Abraham.” Matthew 1:1
• “For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face [τὸ πρόσωπον τῆς γενέσεως] in a mirror.” James 1:23
• “And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life [τὸν τροχὸν τῆς γενέσεως].” James 3:6
• “Now the birth [γένεσις] of Jesus Christ took place in this way.” Matthew 1:18

Cultural Insights

The concept of γένεσις carried immense importance in the ancient world, particularly in Jewish culture where genealogical records were meticulously maintained. For the Jewish people, one’s lineage determined everything from tribal affiliation to inheritance rights to eligibility for priesthood. This explains why Matthew begins his Gospel with a detailed genealogy of Yeshua—he is establishing the Messiah’s credentials for his primarily Jewish audience.

The phrase “βίβλος γενέσεως” (book of genesis) in Matthew 1:1 deliberately echoes similar phrases found in the Septuagint, particularly in Genesis 2:4 and 5:1. This literary technique, called gezerah shavah in rabbinic hermeneutics, creates an intentional connection between Yeshua’s arrival and the creation of the world. Just as Genesis records the beginning of all creation, Matthew’s Gospel presents the beginning of the new creation in the Messiah. Matthew is signaling to his Jewish readers that in Yeshua, God is doing something as significant as the original creation—initiating a new beginning for humanity.

Theological Significance

The theological implications of γένεσις reach to the heart of redemptive history. By using this term in the opening of his Gospel, Matthew establishes that the coming of Yeshua is not a disruption of God’s plan but its fulfillment—the culmination of a divine purpose that stretches back to creation itself. The genealogy demonstrates Yahweh’s faithfulness in preserving the Messianic line despite human failings and historical challenges.

The concept of γένεσις also points to the incarnation—the miraculous reality that the eternal Word took on flesh and entered human history through birth. In Matthew 1:18, the use of γένεσις to describe Yeshua’s nativity carries profound meaning, as it represents the unprecedented moment when the Creator entered His creation. This origin story reveals both the humility of God in assuming human form and the dignity He confers upon human nature by sanctifying the birth process.

James’ usage of γένεσις further contributes to our understanding of regeneration. His image of the “wheel of nature” suggests that our natural birth sets in motion a cycle that needs redemption. Just as we have experienced natural birth (γένεσις), believers undergo spiritual rebirth (παλιγγενεσία, palingenesia) through the Messiah. This new genesis transforms not just our future destiny but our present nature and conduct.

Personal Application

Understanding γένεσις invites us to consider our own origins—both natural and spiritual. We each have a lineage that connects us to human history, but in the Messiah, we also receive a new genesis that connects us to God’s redemptive future. Just as Matthew traces Yeshua’s ancestry to demonstrate God’s faithful work across generations, we too can recognize the hand of Providence in our family histories, acknowledging that Yahweh has been working long before we were aware.

The concept of γένεσις also reminds us that beginnings matter. How we start a relationship, a project, or a spiritual discipline often sets the trajectory for what follows. In our walk with God, we should regularly return to first principles—remembering our redemptive origins and the fundamental truths that birthed our faith. When we lose our way, recalling how Yahweh first called us can rekindle the passion and purpose that may have dimmed over time.

Related Words

• γεννάω (gennaō) – to beget, give birth to, bring forth (pronounced: gen-NAH-oh) – This verb describes the actual act of begetting or giving birth, whereas γένεσις refers to the event or record of origin. See G1080
• παλιγγενεσία (palingenesia) – regeneration, rebirth, renewal (pronounced: pah-ling-gen-eh-SEE-ah) – This term combines “palin” (again) with “genesis” to describe spiritual rebirth or the future renewal of creation. While γένεσις refers to natural birth, παλιγγενεσία refers to supernatural renewal. See G3824
• γενεά (genea) – generation, age, family (pronounced: gen-eh-AH) – Refers to people born and living during the same time period or a stage in a family lineage. While γένεσις focuses on origin or birth, γενεά emphasizes the collective group or time period. See G1074
• γένος (genos) – family, race, kind, offspring (pronounced: GEN-os) – Denotes a group connected by common ancestry or qualities. γένεσις is the process or record of coming into being, while γένος is the resultant group that shares common origin. See G1085
• ἀρχή (archē) – beginning, origin, first cause, ruler (pronounced: ar-KHAY) – Refers to the absolute beginning or first principle of something. While γένεσις emphasizes the process of coming into being, ἀρχή emphasizes the starting point or first principle. See G746

Did you Know?

• The English word “genetics” derives from the same root as γένεσις, reflecting how our modern scientific understanding of heredity connects to the ancient concept of origins and genealogical descent. The emergence of genetic science has given us new appreciation for how biblical genealogies preserve not just names but genetic heritage that shapes physical characteristics across generations.
• The Jewish custom of naming children after relatives, evident in the New Testament (e.g., the naming of John the Baptist in Luke 1:59-63), reflects the importance of γένεσις in preserving family identity. When Zechariah and Elizabeth named their son “John” instead of after a family member, they were signaling a break with genealogical expectation because this child would inaugurate a new chapter in redemptive history.
• Matthew’s genealogy of Yeshua includes four women (Tamar, Rahab, Ruth, and Bathsheba) who were either Gentiles or involved in irregular circumstances. This unusual inclusion in a patrilineal γένεσις record hints at the Messiah’s mission to redeem all peoples and situations. By highlighting these women, Matthew subtly prepares his readers for the radical inclusivity of the gospel, showing that Yahweh works through unexpected channels to accomplish His purposes.

Remember This

γένεσις reminds us that in the Messiah, our origin story intersects with God’s eternal narrative—we are both the product of divine creation and participants in ongoing recreation, descendants of Adam by birth and descendants of the Messiah by faith.