Greek · G4690

σπέρμα

Seed: offspring

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σπέρμα G4690
Pronunciation spérma

What does σπέρμα (spérma) mean in the Bible?

G4690 names seed that is sown and, by extension, offspring or descendants. Its forty-three governed forms move among agricultural seed, human descendants, family continuity, Abrahamic promise, Davidic descent, new birth, and apocalyptic offspring.

Reader summary

Full entry for σπέρμα (G4690) · Open the biblical lexicon

Questions this entry answers

What does σπέρμα (spérma) mean in the Bible?

G4690 names seed that is sown and, by extension, offspring or descendants. Its forty-three governed forms move among agricultural seed, human descendants, family continuity, Abrahamic promise, Davidic descent, new birth, and apocalyptic offspring.

How does the BSB render G4690?

The BSB source-word alignment has 43 aligned rows for this entry. Common renderings include offspring (10), seed (10), descendants (9), children (4), seeds (2).

Where does σπέρμα (spérma) appear in Scripture?

The source-word alignment first shows this entry at Matthew 13:24. Its strongest book concentrations include Romans (9), Matthew (7), Galatians (5), Mark (5).

What This Word Actually Means

G4690 names seed that is sown and, by extension, offspring or descendants. Its forty-three governed forms move among agricultural seed, human descendants, family continuity, Abrahamic promise, Davidic descent, new birth, and apocalyptic offspring. Context must decide whether the noun is literal, collective, genealogical, covenantal, christological, or figurative. No single use should be made to carry the entire range.

Agricultural passages speak of seed placed in a field, the small mustard seed, and the distinct bodies God gives to kinds of seed. The marriage questions in Matthew 22, Mark 12, and Luke 20 use offspring language within an ancient levirate-law dispute. These texts do not authorize coerced marriage, sexual access, reproductive pressure, or the treatment of widows and children as property. Hebrews 11:11 must not make fertility, pregnancy, childlessness, miscarriage, or medical treatment a test of faith.

Promise and descent dominate Acts, Romans, Galatians, Hebrews, and several Gospel settings. Within Galatians 3, Paul identifies the promised referent with the Messiah in verse 16. At the chapter's close, covenantal heirship embraces everyone united to him in verse 29. Because σπέρμα can function as a collective singular, Paul's contrast must be read as his inspired argument in context, not reduced to an English number lesson or used to deny the continuing dignity of Jewish people. Romans 9 distinguishes physical descent from promise, and Romans 11 immediately refuses the claim that God rejected his people.

John 8 addresses particular speakers whose conduct contradicts their claim to Abrahamic identity. It cannot support collective Jewish guilt, racial theology, antisemitism, or violence. First John 3:9 uses God's abiding seed within new-birth teaching and does not teach effortless sinlessness or justify shaming a struggling believer. Revelation 12:17 portrays the dragon's war against the woman's remaining offspring, but the image cannot by itself settle every question about Israel, Mary, the church, or end-time chronology.

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