Pronunciation Guide: ek’-the-tos (emphasis on first syllable)
Basic Definition
Strong’s G1570: ἔκθετος (ekthetos) refers to something or someone that has been exposed, cast out, or abandoned. In its biblical context, it describes infants who were deliberately exposed to the elements or abandoned by their parents, often with the intention that they would die. This term carries strong connotations of vulnerability, rejection, and cruelty toward the helpless.
Etymology and Morphology
- Part of Speech: Verbal adjective
- Root Words: Compound of ἐκ (ek, “out from”) + τίθημι (tithēmi, “to place, put, set”)
- Language Origin: Classical Greek
- Primary Usage: Historical narrative, particularly in contexts describing persecution or cruelty
ἔκθετος Morphology:
- ἔκθετος (nominative singular masculine) – exposed, abandoned
- ἐκθέτου (genitive singular masculine) – of the exposed one
- ἐκθέτῳ (dative singular masculine) – to/for the exposed one
- ἔκθετον (accusative singular masculine) – the exposed one
- ἔκθετα (nominative/accusative plural neuter) – exposed things/children
Origin & History
The term ἔκθετος derives from the Greek verb ἐκτίθημι (ektithēmi), meaning “to expose” or “to place outside.” In ancient Greek society, the practice of infant exposure (ἔκθεσις, ekthesis) was a disturbing but not uncommon practice, particularly for unwanted children, those born with deformities, or female infants when male heirs were desired. This practice was documented by various Greek writers including Aristotle in his “Politics” and Plutarch in “Life of Lycurgus,” describing how in Sparta, newborns deemed unfit were abandoned at the foot of Mount Taygetus.
In the Septuagint and Jewish literature, the term gained particular significance in the narrative of Moses, who was described as an exposed child (though not using this exact term) in Exodus. Philo of Alexandria, in his work “On the Life of Moses,” elaborates on the abandonment of Hebrew children, creating a theological framework for understanding divine providence in the rescue of the exposed. The term emerged as a powerful symbol of both human cruelty and divine intervention in the face of helplessness.
Expanded Definitions & Translation Options
- The deliberate abandonment of infants, usually leading to death
- One who is cast out or rejected by society
- A person or thing intentionally exposed to danger or harm
- Something put on display or made public (in classical usage)
ἔκθετος Translation Options:
- Exposed – Captures the primary meaning of being placed outside, emphasizing vulnerability
- Abandoned – Highlights the intentional desertion aspect, particularly appropriate in the Acts 7:19 context
- Cast out – Emphasizes the forceful rejection component of the term
- Left to die – Though interpretive, this translation conveys the expected outcome of the action in ancient contexts
Biblical Usage
The term ἔκθετος appears only once in the New Testament, in Acts 7:19, where Stephen recounts the persecution of the Israelites in Egypt. The singular usage makes it particularly significant, as it was specifically chosen to convey the horrific nature of Pharaoh’s decree that Hebrew male infants should be abandoned to die. Stephen’s speech emphasizes the extraordinary cruelty of this command, using ἔκθετος to highlight the vulnerability of these infants and the severity of the Egyptian oppression.
Though the exact term appears only once, the concept of exposed children appears elsewhere in Scripture, most notably in the stories of Moses (Exodus 2:3) and in various prophetic passages where Israel is metaphorically described as an abandoned child whom God rescues (Ezekiel 16:5). These narrative parallels enrich our understanding of ἔκθετος beyond its singular appearance.
- “This man dealt treacherously with our people and oppressed our forefathers by forcing them to throw out [ἔκθετος] their newborn babies so that they would die.” Acts 7:19
Cultural Insights
The practice of infant exposure (ἔκθεσις) was disturbingly common in the ancient world, particularly in Greek and Roman societies. Unlike the Hebrew culture which generally prohibited infanticide, Greco-Roman culture often viewed it as a practical solution to various social and economic pressures. Archaeological evidence from sewers and garbage dumps in ancient Roman cities has revealed the remains of numerous newborns, confirming the historical reality behind this term.
The rescue of an exposed child was seen in ancient literature as a mark of divine favor or destiny. The Moses narrative follows this literary pattern, but with a significant theological difference: whereas Greek heroes rescued from exposure were often considered demigods, the biblical narrative presents Moses’ rescue as evidence of God’s providential care for His covenant people rather than any inherent specialness in Moses himself. This contrast highlights the fundamentally different worldview of Hebrew theology compared to surrounding cultures—one centered on God’s sovereign choice and covenant faithfulness rather than human merit or divine parentage.
Theological Significance
The use of ἔκθετος in Acts 7:19 serves as a powerful theological motif that contrasts human cruelty with divine compassion. The exposure of Hebrew infants represents the extreme of human oppression and evil, while God’s rescue of Moses from this fate demonstrates His sovereign power to preserve life even in the most hopeless circumstances. This creates a theological framework for understanding God’s character as One who sees the suffering of the vulnerable and intervenes on their behalf.
Stephen’s use of this term in his speech before the Sanhedrin also creates a parallel between Moses and the Messiah Yeshua. Just as Moses was rejected by his own people yet became their deliverer, so too was Yeshua rejected by many of His own people yet became the ultimate Deliverer. Both were marked for death as infants (Moses through exposure, Yeshua through Herod’s decree), yet preserved by divine intervention. This parallel reinforces Stephen’s argument that the rejection of Yeshua follows a tragic pattern in Israel’s history of initially rejecting those whom God has sent to save them.
The concept of ἔκθετος also connects to the broader biblical theme of God’s special concern for the most vulnerable members of society. Throughout Scripture, Yahweh is portrayed as the defender of the weak, the orphan, and the abandoned—precisely those who would have been candidates for exposure in ancient societies. This reveals a God whose justice and compassion stand in stark contrast to the utilitarian ethics of the surrounding cultures.
Personal Application
The concept of ἔκθετος invites us to consider how we might be participating in modern forms of “exposure”—ways in which the vulnerable are abandoned or cast aside in our society. While we may not practice literal infant exposure, our culture often discards those deemed inconvenient, unproductive, or burdensome. As followers of the Messiah, we are called to embody God’s heart for the exposed and abandoned, extending protection and care to those our society would leave behind.
On a spiritual level, we can also remember that many of us were once spiritually “exposed”—cast out and separated from God by our sin. Yet in His mercy, He did not leave us to perish but rescued us through the Messiah Yeshua. Like Moses who was drawn from the water, we too have been drawn from the waters of destruction into new life. This should inspire both gratitude for our own rescue and compassion toward others who remain in vulnerable positions, whether physically, emotionally, or spiritually.
Related Words
- ἐκτίθημι (ektithēmi) – to expose, set forth, declare; the verb form from which ἔκθετος derives. Pronounced ek-tith’-ay-mee. This term is used in Acts 7:21 to describe Moses being “set out” or exposed. See G1620
- ἀπωθέω (apōtheō) – to push away, reject, repudiate. Pronounced ap-o-theh’-o. This term conveys rejection but lacks the specific connotation of abandonment to death that ἔκθετος carries. See G683
- ἐκβάλλω (ekballō) – to cast out, drive out, expel. Pronounced ek-bal’-lo. While similar in containing the concept of rejection, this term generally implies active expulsion rather than passive abandonment. See G1544
- ἀποτίθημι (apotithēmi) – to put away, lay aside, renounce. Pronounced ap-ot-ith’-ay-mee. This term shares the root τίθημι but emphasizes setting something aside rather than exposing it to harm. See G659
- ῥίπτω (rhiptō) – to throw, cast, hurl. Pronounced hrip’-to. This term appears in similar contexts of abandonment but emphasizes the forceful action of throwing away rather than the state of being exposed. See G4496
Did you Know?
- The practice of infant exposure was so common in the ancient world that special sites called “exposure grounds” existed outside many Greek and Roman cities. These were designated locations where unwanted infants would be left, sometimes with the hope that someone might take them in as slaves or adoptees, but often simply to perish.
- In contrast to Greco-Roman practices, ancient Jewish law and custom expressly forbade the exposure of infants. The Hebrew value for life, rooted in the belief that humans are created in God’s image, led to a significantly different ethic regarding children. This cultural difference made Pharaoh’s decree particularly heinous in the eyes of the Israelites and serves as an important backdrop to understanding the full weight of Stephen’s accusation in Acts 7:19.
- The rescue of exposed infants became a recognized act of mercy in early Christian communities. As Christianity spread throughout the Roman Empire, Christians became known for rescuing abandoned children—a practice that aligned with their theology of God’s care for the vulnerable and stood as a powerful counter-witness to prevailing cultural values. Many early church fathers, including Justin Martyr and Tertullian, specifically condemned the practice of infant exposure in their apologetic writings.
Remember This
ἔκθετος reminds us that what human cruelty intends for death, God can transform into deliverance—for in the very act of abandonment, the stage is set for divine rescue and redemption.
