the Week of Proper 28 / Ordinary 33
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Bible Encyclopedias
Gift
Cyclopedia of Biblical, Theological and Ecclesiastical Literature
or the rendering of seven Heb. and four Greek terms (with their variations from the same root) in the A.V., besides being the import of others differently rendered. Several of these have a distinct and special meaning, indicative of the relation of giver and receiver, or of the motive and object of the presentation. They are as follows:
1. Properly and simply מִתִּן, mattan', a gratuity (Proverbs 19:6), to secure favor (Proverbs 18:16; Proverbs 21:14), in religious thankfulness (Numbers 18:11), or in dowry (Genesis 4:12). From the same root (נָתִן, nathan', to bestow, in the widest sense) are also מִתָּנָה, mattanah', a present, e.g. a divine bestowal (Psalms 68:18), in charity (Esther 9:22), in religious consecration (Exodus 28:38; Leviticus 23:38; Numbers 18:6-7; Numbers 18:29; Deuteronomy 16:17; Ezekiel 20:26; Ezekiel 20:31; Ezekiel 20:39), in inheritance (Genesis 25:6; 2 Chronicles 21:3; Ezekiel 46:16-17), or as a bribe (Proverbs 15:27 Ecclesiastes 6:7); with its corresponding Chald מִתְּנָה, mattenah', e.g. a royal bounty (Daniel 2:6; Daniel 2:48; Daniel 5:17); and the synonymous מִתִּת, mattath', e.g. a reward (as rendered in 1 Kings 13:7) or fee (Proverbs 25:14), or simple conferment (Ecclesiastes 3:13; Ecclesiastes 5:19) or contribution (Ezekiel 46:5; Ezekiel 46:11). From the same root likewise the Nethinim (sc. given, i.e., consecrated, Numbers 8:19).
2. From the root נָשָׂא , nasa', to raise, in the "Piel" sense of aiding, sc. by a gift, come מִשְׂאִת, maseth', pecuniary assistance (Esther 2:18; elsewhere in various altered significations, and with different renderings); and נַשֵּׂאת, nisseth, a present in token of respect (2 Samuel 19:42). Perhaps the inherent idea of these terms, however, is rather that of oblation to a superior, i.e., honorary gift; hence the former is also used of a dish of honor sent to special guests ("mess," 43:34; 2 Samuel 11:8), and of a tax or fixed contribution towards the sanctuary ("collection," 2 Chronicles 24:6; 2 Chronicles 24:9), or voluntary first-fruits offered ("oblation," Ezekiel 20:40); like the cognate מִשָּׂא, massa' ("tribute," 2 Chronicles 17:11).
3. More distinctly in the sense of a votive offering is מַנְחָה, minchah', an oblation or propitiatory gift (2 Samuel 8:2; 2 Samuel 8:6; 1 Chronicles 18:2; 1 Chronicles 18:6; 2 Chronicles 26:8; 2 Chronicles 32:23; Psalms 45:12; "present," Genesis 32:13; Genesis 18, 20, 21; Genesis 33:10; Genesis 43:11; Genesis 43:15; Genesis 43:25-26; Judges 3:15; Judges 3:17-18; Judges 6:18; 1 Samuel 10:27; 1 Kings 4:21; 2 Kings 8:8-9; 2 Chronicles 9:24; 2 Chronicles 17:5; 2 Chronicles 17:11; Psalms 72:10; in several of which passages the word has the accessory idea of tribute; elsewhere usually rendered "offering"). Kindred in meaning with the last, but from an entirely different root (שׁוּר, shur, to travel about with a commodity offered in sale), is תְּשׁוּרָה, teshurah', a conciliatory "present," e.g. to a seer-fee (1 Samuel 9:7). Different still is תְּרוּמָה, terumah' (from רוּם, rum, to be h^glh), an oblation (Proverbs 29:4), especially a peace-offering (as usually rendered). The word בְּרָכָה, blessing, is sometimes used of a present (Genesis 33:11; 1 Samuel 25:27; 2 Kings 5:15), munificence (Proverbs 11:25), or benefaction (Genesis 49:25; Isaiah 19:24).
4. Mercenary in character are the following: שֹׁחִר, sho'chad, a bribe, especially given to a judge to obtain a favorable verdict (Exodus 23:8; Deuteronomy 16:19; 2 Chronicles 19:7; Proverbs 6:35; Proverbs 17:8; Proverbs 17:23; Isaiah 1:23; Ezekiel 22:12; elsewhere rendered "bribe," "reward," "present"); אֶשְׁכָּר, eshkar' (from שָׁכִר, to hire), price, i.e., tribute (Psalms 72:10; "present," Ezekiel 27:15). So also שַׁלּוּחַים, shilluchim' (literally sendings away), dotal "presents" (1 Kings 9:16) (See DOWRY); but נֵדֶה, ne'deh (lit. liberality), signifies the prodigal wages of a harlot (Ezekiel 16:35).
5. In Greek the usual terms are some derivative from δίδωμι , to give, namely δόμα, a gift, simply, it is the thing given (Matthew 7:11; Luke 11:13; Ephesians 4:8; Philippians 4:17), δόσις, the act of giving (James 1:17); δῶρον, a conferment in token of amity (Matthew 2:11; Ephesians 2:8; Revelation 11:10), or sacrificial (Matthew 5:23-24; Matthew 8:4; Matthew 23:18-19; Hebrews 5:1; Hebrews 8:3-4; Hebrews 9:9; Hebrews 11:4), or merely eleemosynary (Luke 21:1) or in consecration (Matthew 15:5; Mark 7:11) (See CORBAN); whereas δωρεά, a gratuity (John 4:10; Acts 2:38; Acts 8:20; Acts 10:45; Acts 11:17; Romans 5:15; Romans 5:17; 2 Corinthians 9:15; Ephesians 3:7; Ephesians 4:7; Hebrews 6:4), and δώρημα, endowment (Romans 5:16; James 1:17), refer to spiritual bestowments, i.e. grace. These significations are distributed in ἀνάθημα , a votive offering (Luke 21:5, as being hung up),.and χάρις (2 Corinthians 8:4; "liberality," 1 Corinthians 16:3; "benefit," 2 Corinthians 1:15), grace (as elsewhere usually rendered), and its cognate χάρισμα, an inpasrtation which is spoken of spiritual and unmerited endowments (Romans 5:15, i6; 6:23), especially the miraculous or special powers granted to the early Christians (Romans 1:11; Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 7:7; 1 Corinthians 12:4; 1 Corinthians 12:9; 1 Corinthians 12:28; 1 Corinthians 12:30-31; 2 Corinthians 1:11; 1 Timothy 4:14; 2 Timothy 1:6; 1 Peter 1:10); while μεοισμός (a dividing, as in Hebrews 4:12), points out the distribution of these among believers (Hebrews 2:4). Henderson has admirably analyzed the terms used in the above passage (1 Corinthians 12:4-6) for these various "operations" in his work on Divine Inspiration (Lond. 1847), lect. 4. (See SPIRITUAL GIFTS).
"The giving and receiving of presents has in all ages been not only a usore frequent, but also a more formal and significant proceeding in the East than among ourselves. It enters largely into the ordinary transactions of life: no negotiation, alliance, or contract of any kind can be entered into between states or sovereigns without a previous interchange of presents: none of the important events of private life, betrothal, marriage, coming of age, birth, take place without presents: even a visit, if of a formal nature, must be prefaced by a present. The extent to which the custom prevailed admits of some explanation from the peculiar usages of the East: it is clear that the term 'gift' is frequently used where we would substitute 'tribute' or 'fee.' The tribute of subject states was paid, not in a fixed sum of money, but in kind, each nation presenting its particular product — a custom which is frequently illustrated in the sculptures of Assyria and Egypt; hence the numerous instances in which the present was no voluntary act, but an exaction (Judges 3:15-18; 2 Samuel 8:2; 2 Samuel 8:6; 1 Kings 4:21; 2 Kings 17:3; 2 Chronicles 17:11; 2 Chronicles 26:8); and hence the expression 'to bring presents' to own submission (Psalms 68:29; Psalms 76:11; Isaiah 18:7).
Again, the present taken to a prophet-was viewed very much in the light of a consulting 'fee,' and conveyed no idea of bribery (1 Samuel 9:7; comp. 12:3; 2 Kings 5:5; 2 Kings 8:9): it was only when false prophets and corrupt judges arose that the present was prostituted, and became, instead of a minchah (as in the instances quoted), a shockad or bribe (Isaiah 1:23; Isaiah 5:23; Ezekiel 22:12; Micah 3:11). But even allowing for these cases, which are hardly 'gifts' in our sense of the term, there is still a large excess remaining in the practice of the East: friends brought presents to friends on any joyful occasion (Esther 9:19; Esther 9:22), those who asked for information or advice to those who gave it (2 Kings 8:8), the needy to the wealthy from whom any assistance was expected (Genesis 43:11; 2 Kings 15:19; 2 Kings 16:8), rulers to their favorites (Genesis 45:22; 2 Samuel 11:8), especially to their officers (Esther 2:18; Josephus, Ant. 12:2, 15), on to the people generally on festive occasions (2 Samuel 6:19): on the occasion of a marriage,,the bridegroom not only paid the parents for his bride (A.V. 'dowry'), but also gave the bride certain presents (Genesis 34:12; comp. Genesis 24:22), while the father of the bride gave her a present on sending her away, as is expressed in the term shilluchî m (שַׁלֻּחַים (1 Kings 9:16); and again, the portions of the sons of concubines were paid in the form of presents (Genesis 15:6). "The nature of the presents was as various as were the occasions: food (1 Samuel 9:7; 1 Samuel 16:20; 1 Samuel 25:18), sheep, and cattle (Genesis 32:13-15; Judges 15:1), gold (2 Samuel 18:11; Job 13:11; Matthew 2:11), jewels (Genesis 24:53), furniture, and vessels for eating and drinking (2 Samuel 17:28), delicacies, such as spices, honey, etc. (Genesis 24:53; 1 Kings 10:25; 2 Kings 5:22), particularly in the case of persons inducted into high office (Esther 6:8; Daniel 5:16; comp. Herod. 3:20). The mode of presentation was with as much parade as possible; the presents were conveyed by the hands of servants (Judges 3:18), or, still better on the backs of beasts of burden (2 Kings 8:9), even when such a mode of conveyance was unnecessary. The refusal of a present was regarded as a high indignity, and this constituted the aggravated insult noticed in Matthew 22:11, the marriage robe having been offered and refused (Trench, Parables). No less an insult was it not to bring a present when the position of the, parties demanded it (1 Samuel 10:27). (See PRESENT).
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McClintock, John. Strong, James. Entry for 'Gift'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. https://www.studylight.org/encyclopedias/eng/tce/g/gift.html. Harper & Brothers. New York. 1870.
