The Greek word gennao is rendered into English by both "born" and "beget." Sometimes Bible translators use these terms as though they were totally interchangeable. But that is just not so—and this seemingly small matter can lead to great confusion and result in a major error in understanding.
Thayer’s Greek-English Lexicon of the New Testament says that gennao means "properly: of men begetting children… more rarely of women giving birth to children" (Strong’s no. 1,080).
The Interpreter’s Bible, a 12-volume commentary, gives a simple but clear rule regarding when gennao should be rendered "born," and when "beget" would be preferable. "Birth can be considered either from the father’s side, in which the verb is to ‘beget,’ or from the mother’s side, in which the verb is to ‘bear’" (vol. 8, Abingdon Press, p. 505). To "bear" is the active form of the passive "to be born."
The English word "beget" refers to the father’s causal action that generates offspring. Synonymous verbs would be "engender," "sire" or "father." To "bear" refers to the mother’s role in producing offspring—i.e., carrying to term and bringing forth into the world. In English, "begettal" by the Father is limited to conception. In Greek, however, gennao has a broader meaning and can be used to cover the entire range of the process of "bringing forth" a child into the world. We find one example of this when we note that in Matthew 1:20 gennao is translated "conceived," while in Matthew 2:1 it is rendered "was born." In each case the context makes obvious the proper translation into English.
how can the same word could be used to describe both a man engendering a child and a woman giving birth to a child??? The answer is that the process is viewed as a whole. A conceived child in the womb is seen as gennao—"brought forth"—of its father. (If the child dies before birth, it was "brought forth" but is no longer.) A born child is also "brought forth" of its mother. For this reason, "brought forth"—which covers every aspect of the birth process from both parents’ sides—is probably the best translation of gennao. True Christians are "brought forth" of God right now. We will remain "brought forth" of Him as long as we continue to grow with God’s Spirit. Then, if we are overcomers (Revelation 2:26), we will finally be fully "brought forth" when we are spiritually born at the resurrection!
The term gennao can also be found in combination with other prefixes or words to refer to regeneration or a new birth. One such term is anagennan, which literally means "rebeget" or "rebear." It occurs only in 1 Peter (1:3, 23), and refers to our having been brought forth anew by "incorruptible seed"—a process seen as beginning with spiritual conception and culminating in the resurrection (vv. 4–5).
Another word, palingenesia (literally "becoming again"), is used in Matthew 19:28 and Titus 3:5. From these two verses we again learn of a process that begins with spiritual renewal, symbolized by baptism, and culminates in the resurrection—when the 12 Apostles will have literally "become anew," having received glorified spirit bodies (1 Corinthians 15:43–44). This is when they will sit on 12 thrones judging the 12 tribes of Israel.
A form of this expression, palin genomai, is the only Greek expression ever used in the Septuagint (a Greek translation of the Old Testament in use at the time of Christ) to refer to a new birth. It is used in Job 14:14, where Job anticipates the resurrection: "If a man die, shall he live again? All the days of my appointed time will I wait, till my change [palin genomai, ‘rebirth’] come" (KJV).
The last expression we will examine is genan anothen in John 3:3. It is often rendered "born again," but many scholars believe it is best rendered "begotten from above." Thayer’s Lexicon explains anothen as meaning "from above… from the top… Often… from heaven, or from God." But the next definition given is "from the first… Hence… anew, over again, indicating repetition (a use somewhat rare, but wrongly denied by many)" (Strong’s no. 509). Thayer’s Lexicon advocates this second definition for John 3:3 based on Nicodemus’ response, in which he thought Christ meant he would have to "enter the second time into his mother’s womb and be born" (v. 4)—a repeat of the human birth experience.
This, of course, is not the crux of the matter. Both ideas are correct. We must be brought forth again—only this time it must be from above. It is a process that originates with our Heavenly Father—not from below with an earthly father. The important point to understand about John 3 is what stage of the process is being described. In another context, genan anothen might have referred simply to our present stage of being "brought forth" or "fathered" of God right now. But, based on Christ’s words in John 3, we can determine that He is indicating a completed process. Those who are genan anothen are seen here as composed of spirit (v. 3) and invisible like the wind (v. 8). So the phrase genan anothen, in the immediate context of John 3, is best rendered "fully brought forth again"—i.e., born again as "children of God, being the children of the resurrection" (Luke 20:36, KJV)!
God Bless
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