γεννάω
a beget: 23.58
b give birth: 23.52
c be born of: 13.56
d cause to happen: 13.129
γεννάω: unit
γεννάω ἄνωθεν
be born again 41.53
Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 2, p. 50). New York: United Bible Societies.
1164 γεννάω (gennaō): vb.; ≡ DBLHebr 3528, 4580; Str 1080; TDNT 1.665—1. LN 23.58 procreate, bring into being, become the father of (Mt 1:2); 2. LN 23.52 give birth (Lk 1:13); 3. LN 13.56 be born of, involving of a radical change in the whole person (Jn 3:5); 4. LN 13.129 cause to happen, produce, give rise to (2Ti 2:23); 5. LN 41.53 γεννάω ἄνωθεν (gennaō anōthen), be born again or be born from above (Jn 3:3, 7+)
Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.).
γεννάω, γέννημα, γεννητός, ἀρτιγέννητος, ἀναγεννάω
γεννάω.
Like τίκτω, this term is used of the “begetting” of the father and the “bearing” of the mother, not only in Gk. generally,1 but also in the LXX and NT Figur. it is used of producing without birth, as at 2 Tm. 2:23 and also Joseph.: γεννᾶται ἐν αὐτῇ φοῖνιξ ὁ κάλλιστος (Ant., 9, 7, cf. Bell., 4, 469); in the religious sense of the old covenant (Gl. 4:24), of Paul in the self-protestations at 1 C. 4:15; Phlm. 10. γεννᾶν with God as subj., Prv. 8:25; Ps. 2:7 (quoted in Lk. 3:22 [west. reading]; Ac. 13:33; Hb. 1:5; 5:5). γεννᾶσθαι (pass.) in Jn. 1:13; 3:3, 5, 6, 8; 1 Jn. 2:29; 3:9; 4:7; 5:1, 4, 18.
A. “Begetting” as an Image of the Relationship of Master and Disciple.
The use of the terms father and son with reference to the master and disciple may be seen already in 2 K. 2:12. At the time of Jesus it was customary for the rabbi to call his pupil and the ordinary member of the community “my son,” cf. the style of address used by Jesus and Mt. 23:8–10. There was here no thought of begetting, as shown by the application to favoured members of the community. It was simply designed to emphasise the superiority and warmth of the “father” on the one side and the reverence of the “son” on the other. The more significant the achievement of the master and his relation to the disciple, the more he is compared to a father, b. San., 19b: “When a man teaches the son of another the Torah, the Scripture treats him as if he had begotten him”; cf. also b. Sanh., 99b. Paul goes further than this when he not only calls himself father but speaks of his γεννᾶν (cf. Gl. 4:19). This is usually derived from the Mysteries. But the mode of expression does not really imply more than that of the Rabbis. Again, though the mystagogue is called the father of the initiates, the word γεννᾶν is not actually used. Moreover, Paul begets through the Gospel (1 C. 4:15), through public preaching, not through a mystery. Furthermore, he begets whole communities and not just individual believers. In 1 C. 4:15 and Phlm. 10 we simply have a rhetorical development of the usual Jewish expression. It is wholly in line with the emotional strength, forcefulness and metaphorical power of the language of Paul. Perhaps some of his contemporaries used similar phrases.
Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). (1964–). Theological dictionary of the New Testament (electronic ed., Vol. 1, pp. 665–666). Grand Rapids, MI: Eerdmans.