Gift

I should not have noticed this word, but with a view to speak of God’s highest and best gift. The sweetest feature in the gospel is, that Christ, the great Author of it, is a gift of God; yea, the greatest and most important of all gifts, and including every other. For where Jesus is, there all blessings abound. Where he is not, it matters not what else there is. Hence Paul exclaims, "Now thanks be unto God for his unspeakable gift!" (2 Cor. ix. 15.)

Gift. The giving and receiving of presents has in all ages been, not only a more frequent, but also a more formal and significant proceeding in the East, than among ourselves. We cannot adduce a more remarkable proof of the important part which presents play in the social life of the East, than the fact that the Hebrew language possesses no less than fifteen different expressions for the one idea. The mode of presentation was with as much parade as possible. The refusal of a present was regarded as a high indignity. No less an insult was it not to bring a present, when the position of the parties demanded it. 1Sa 10:27.

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 (Pro 19:6), to secure favor (Pro 18:16; Pro 21:14), in religious thankfulness (Num 18:11), or in dowry (Gen 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 (Psa 68:18), in charity (Est 9:22), in religious consecration (Exo 28:38; Lev 23:38; Num 18:6-7; Num 18:29; Deu 16:17; Eze 20:26; Eze 20:31; Eze 20:39), in inheritance (Gen 25:6; 2Ch 21:3; Eze 46:16-17), or as a bribe (Pro 15:27 Ecc 6:7); with its corresponding Chald מִתְּנָה, mattenah’, e.g. a royal bounty (Dan 2:6; Dan 2:48; Dan 5:17); and the synonymous מִתִּת, mattath’, e.g. a reward (as rendered in 1Ki 13:7) or fee (Pro 25:14), or simple conferment (Ecc 3:13; Ecc 5:19) or contribution (Eze 46:5; Eze 46:11). From the same root likewise the Nethinim (sc. given, i.e., consecrated, Num 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 (Est 2:18; elsewhere in various altered significations, and with different renderings); and נַשֵּׂאת, nisseth, a present in token of respect (2Sa 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; 2Sa 11:8), and of a tax or fixed contribution towards the sanctuary ("collection," 2Ch 24:6; 2Ch 24:9), or voluntary first-fruits offered ("oblation," Eze 20:40); like the cognate מִשָּׂא, massa’ ("tribute," 2Ch 17:11).

3. More distinctly in the sense of a votive offering is מַנְחָה, minchah’, an oblation or propitiatory gift (2Sa 8:2; 2Sa 8:6; 1Ch 18:2; 1Ch 18:6; 2Ch 26:8; 2Ch 32:23; Psa 45:12; "present," Gen 32:13; Genesis 18, 20, 21; Gen 33:10; Gen 43:11; Gen 43:15; Gen 43:25-26; Jdg 3:15; Jdg 3:17-18; Jdg 6:18; 1Sa 10:27; 1Ki 4:21; 2Ki 8:8-9; 2Ch 9:24; 2Ch 17:5; 2Ch 17:11; Psa 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 (1Sa 9:7). Different still is תְּרוּמָה, terumah’ (from רוּם, rum, to be h^glh), an oblation (Pro 29:4), especially a peace-offering (as usually rendered). The word בְּרָכָה, blessing, is sometimes used of a present (Gen 33:11; 1Sa 25:27; 2Ki 5:15), munificence (Pro 11:25), or benefaction (Gen 49:25; Isa 19:24).

4. Mercenary in character are the following: שֹׁחִר, sho’chad, a bribe, especially given to a judge to obtain a favorable verdict (Exo 23:8; Deu 16:19; 2Ch 19:7; Pro 6:35; Pro 17:8; Pro 17:23; Isa 1:23; Eze 22:12; elsewhere rendered "bribe," "reward," "present"); אֶשְׁכָּר, eshkar’ (from שָׁכִר, to hire), price, i.e., tribute (Psa 72:10; "present," Eze 27:15). So also שַׁלּוּחַים, shilluchim’ (literally sendings away), dotal "presents" (1Ki 9:16) SEE DOWRY; but נֵדֶה, ne’deh (lit. liberality), signifies the prodigal wages of a harlot (Eze 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 (Mat 7:11; Luk 11:13; Eph 4:8; Php 4:17), δόσις, the act of giving (Jas 1:17); δῶρον, a conferment in token of amity (Mat 2:11; Eph 2:8; Rev 11:10), or sacrificial (Mat 5:23-24; Mat 8:4; Mat 23:18-19; Heb 5:1; Heb 8:3-4; Heb 9:9; Heb 11:4), or merely eleemosynary (Luk 21:1) or in consecration (Mat 15:5; Mar 7:11) SEE CORBAN; whereas δωρεά, a gratuity (Joh 4:10; Act 2:38; Act 8:20; Act 10:45; Act 11:17; Rom 5:15; Rom 5:17; 2Co 9:15; Eph 3:7; Eph 4:7; Heb 6:4), and δώρημα, endowment (Rom 5:16; Jas 1:17), refer to spiritual bestowments, i.e. grace. These significations are distributed in ἀνάθημα, a votive offering (Luk 21:5, as being hung up),.and χάρις (2Co 8:4; "liberality," 1Co 16:3; "benefit," 2Co 1:15), grace (as elsewhere usually rendered), and its cognate χάρισμα, an inpasrtation which is spoken of spiritual and unmerited endowments (Rom 5:15, i6; 6:23), especially the miraculous or special powers granted to the early Christians (Rom 1:11; Rom 12:6; 1Co 1:7; 1Co 7:7; 1Co 12:4; 1Co 12:9; 1Co 12:28; 1Co 12:30-31; 2Co 1:11; 1Ti 4:14; 2Ti 1:6; 1Pe 1:10); while μεοισμός (a dividing, as in Heb 4:12), points out the distribution of these among believers (Heb 2:4). Henderson has admirably analyzed the terms used in the above passage (1Co 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 (Jdg 3:15-18; 2Sa 8:2; 2Sa 8:6; 1Ki 4:21; 2Ki 17:3; 2Ch 17:11; 2Ch 26:8); and hence the expression ’to bring presents’ to own submission (Psa 68:29; Psa 76:11; Isa 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 (1Sa 9:7; comp. 12:3; 2Ki 5:5; 2Ki 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 (Isa 1:23; Isa 5:23; Eze 22:12; Mic 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 (Est 9:19; Est 9:22), those who asked for information or advice to those who gave it (2Ki 8:8), the needy to the wealthy from whom any assistance was expected (Gen 43:11; 2Ki 15:19; 2Ki 16:8), rulers to their favorites (Gen 45:22; 2Sa 11:8), especially to their officers (Est 2:18; Josephus, Ant. 12:2, 15), on to the people generally on festive occasions (2Sa 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 (Gen 34:12; comp. Gen 24:22), while the father of the bride gave her a present on sending her away, as is expressed in the term shilluchîm (שַׁלֻּחַים (1Ki 9:16); and again, the portions of the sons of concubines were paid in the form of presents (Gen 15:6). "The nature of the presents was as various as were the occasions: food (1Sa 9:7; 1Sa 16:20; 1Sa 25:18), sheep, and cattle (Gen 32:13-15; Jdg 15:1), gold (2Sa 18:11; Job 13:11; Mat 2:11), jewels (Gen 24:53), furniture, and vessels for eating and drinking (2Sa 17:28), delicacies, such as spices, honey, etc. (Gen 24:53; 1Ki 10:25; 2Ki 5:22), particularly in the case of persons inducted into high office (Est 6:8; Dan 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 (Jdg 3:18), or, still better on the backs of beasts of burden (2Ki 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 Mat 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 (1Sa 10:27). SEE PRESENT.

anathema (G334) Gift, Donation, Object Devoted to God

anathema (G331) Accursed Object

Many interpreters understand anathema and anathemasimply as different spellings of the same word that may be used interchangeably. If that were true, there would be no point in including these words in a book of synonyms. Like heurema and heurema and epithema and epithema, anathema and anathema probably were once no more than different pronunciations of the same word that eventually came to be spelled in two different ways. And in such cases it is not unusual for words with slightly different spellings to develop different meanings and so to become independent. For example, one member in each of the following pairs of words began as a variant spelling of the other: the Greek thrasos and tharsos, the Latin Thrax (Thracian) and threx (a gladiator), the German rechtlich (just) and redlich (upright), the French harnais (armor) and harnois (harness), and the English frayand frey, allay and alloy, and mettleand metal.Anathema and anathema share that same type of derivation.

Earnest debate about the different meanings of anathema and anathema occurred even among the early Hellenists. Salmasius, for example, was among those who argued that the words had distinct meanings, at least as they were used in Hellenistic Greek; Beza was among those who denied such a distinction. Perhaps the truth lies somewhere in between, though nearer to one side than to the other. After weighing all the evidence, the most reasonable conclusion is that anathema and anathema have distinct meanings that were recognized and observed by many but not by all.

In classical Greek anathema is the predominant form and the only one that Attic writers permitted. It was the technical word for costly offerings that were presented to the gods and then suspended or otherwise displayed in their temples. These offerings were separated from all common and profane uses and were openly dedicated to the honor of the deity to whom they were originally presented.

When the Hebrew Scriptures were translated into Greek, however, a new meaning was needed for anathema, because the Scriptures spoke of two ways in which objects might be holy, that is, set apart for God and devoted to him. The children of Israel were devoted to God, and he was glorified inthem; the wicked Canaanites were devoted to God, and he was glorified onthem. Persons and things might be heremthey might be devoted to God for good or for evil. There was such a thing as being "accursed to the Lord." Part of the spoil of a city might be consecrated to the Lord in his treasury and a part utterly destroyed, though each part was dedicated to him. These distinct concepts were expressed by using anathema and anathema. Those who believe that separation from God is the central idea of anathema are not able to trace a common meaning between it and anathema, which plainly refers to separation to God, or to show the point at which these words diverge. Those who believe that separation to God is implied in both cases face no such difficulty.

In the Septuagint and Apocrypha anathema and anathemawere used in distinct ways. Because of the variety of readings in the various editions, however, it is difficult to determine if the distinction between them was universally observed or to know how consistently the distinction between them was observed. In Tischendorf's critical edition of the Septuagint (G1850), however, the distinction between the two words is maintained in many passages, though that is not the case in some earlier editions of the Septuagint. In the New Testament anathema is always used to express the sacrum (sacred thing) that is pleasing to God, while anathema is used to refer to things that deserve God's wrath. These words are not used frequently enough in the New Testament, however, to convince an opponent of this view. Anathema occurs only once: "Then, as some spoke of the temple, how it was adorned with beautiful stones and donations [anathemasi]"(Luk_21:5). Anathema occurs no more than six times (Act_23:14; Rom_9:3; 1Co_12:3; 1Co_16:22; Gal_1:8-9), and its use in these passages confirms the distinction made above.

Some of the Greek fathers neglected this distinction. Others, however, observed it implicitly, and some explicitly recognized the distinction and accurately and precisely traced its development.

Let us summarize our findings. Based on similar phenomena in all languages, it is probable that anathema and anathema gradually developed distinct meanings. In Scripture the two ways that persons and things may be dedicated to Godfor good or for evilare described by using these two slightly different forms of the same word. Every New Testament use of these words maintains this distinction. The later ecclesiastical books also maintain this distinction, though not perfectly. I conclude, therefore, that the sacred writers of the New Testament deliberately used anathema and anathema in different senses. Luke used anathema (Luk_21:5) because he intended to express that which was dedicated to God for its own honor as well as for God's glory. Paul used anathema in the sense of that which is devoted to God's honor (as were the Canaanites of old) but to its own destruction. And in the end, every intelligent being who is capable of knowing and loving God and who has been called to this knowledge must be either anathema or anathema to him. acceptable and consecrated to himself or as detestable to him and his wrath and as owed and subject to punishment."

GIFT.—Christ continually reminds His disciples that the Father is the source of all gifts. To Him we must trustfully turn. ‘Ask, and it shall be given’ (Mat 7:7); ‘Everyone that asketh receiveth’ (Luk 11:10), and not only ‘daily bread’ (Mat 6:11, Luk 11:3), but ‘whatsoever’ is asked (Joh 15:16; Joh 16:23). He will never refuse the gift of the Holy Spirit to them that ask (Luk 11:11-13, Mat 7:11), for it is His ‘good pleasure’ to give them ‘the kingdom’ (Luk 12:32). When Christ has ascended, it is the Father who will send ‘another Comforter’ (Joh 14:16); and when trials and persecution shall arise, it is the Father by whom, Christ says, ‘it shall be given you in that hour what ye shall say’ (Mat 10:19). We see this confidence inspiring the multitude to glorify God ‘which had given such power unto men’ in the healing of the palsied man (Mat 9:8), and making the practical Martha say, ‘I know that whatsoever thou shalt ask of God, God will give unto thee’ (Joh 11:22).

It is notable that Christ’s only recorded request for a personal favour should have been the occasion of that deep saying concerning ‘the gift of God’ (Joh 4:10). The word used (τὴν δωρεάν) implies a peculiar freedom in the giving; something of bounty not to be purchased. It is used nowhere else in the Gospels (save in the OT quotation in Joh 15:25); but in the Acts and Epistles it usually occurs as the distinguishing word for God’s highest gifts, as of grace itself (Eph 3:7), of the ‘heavenly gift’ (Heb 6:4), of the ‘unspeakable gift’ (2Co 9:15), of the saving power of Christ’s life and death (Rom 5:15), of Christ in us (Eph 4:7), or of the Holy Spirit (Act 2:38; Act 8:20; Act 10:45; Act 11:17). In Joh 4:10 some hold that our Lord spoke of Himself as ‘the gift of God’ (cf. Joh 3:16), others that He meant the unique opportunity the woman now had of gaining religious enlightenment from Him; and the two ideas blend in His words. But the uppermost thought would be the parabolic suggestion of the water for which Jesus had asked, and ‘the gift of God’ would most naturally be that ‘living water’ which He Himself could give her, and which would solve her dimly discerned problems of conduct and worship. The Jews had long connected the precious gift of ‘living water’ with that ever-new and quickening power of the Spirit which, coming from God, can alone satisfy the soul’s thirst for Him (Zec 14:8, Jer 2:13; Jer 17:13). So Christ seems to use it here. If the woman but knew ‘the gift of God,’ that fount of the living Spirit which, springing up within, and independent of Samaritan books of the Law, is the assurance of eternal life (Jer 17:14), and if she could but recognize the supremacy of love and spiritual power in Him who was speaking, then she would not hesitate to ask an infinitely greater gift than He had asked of her. Thus Christ would be the agency; the Eternal Spirit would be ‘the gift.’

The greatest of all gifts would be one’s life. This Christ gave. All other gifts of His are included in this. They are the fruit of this complete self-surrender, which could yield up all things for love of men. True, He gave, and gives His disciples, the unfathomable gift of a Peace which the world could not give (Joh 14:27), a Rest for all weary spirits (Mat 11:28). To His own He is the Living Water (Joh 4:14), the Bread of Life (Joh 6:51). He gives the keys of the Kingdom of Heaven (Mat 16:10), the new commandment of Love (Joh 13:34), and Life Eternal (Joh 10:28). But the highest gift included these and more. It was the gift of His life, ‘a ransom for many’ (Mat 20:28, Mar 10:45). This He offered to the Eternal Father, to that Righteousness whose final decision was beyond the Son of man’s bestowal: ‘To sit on my right hand, and on my left, is not mine to giver (Mat 20:23, Mar 10:40). For the gift of the Holy Spirit see art. Holy Spirit. See also art. Giving.

Edgar Daplyn.

gift (מתּנה, mattānāh, מנחה, minḥāh, שׁחד, shōḥadh; δῶρον, dō̇ron, δωρεά, dōreá, χάρισμα, chárisma): In Gen 25:6; Exo 28:38; Num 18:6, Num 18:7, Num 18:29; Eze 20:26, etc., mattānāh, “a gift,” is so rendered; minḥāh, an offering or present, used especially of the “meat offerings,” is translated “gift” (2Sa 8:2, 2Sa 8:6 the King James Version; 2Ch 26:8), in which passages “tribute” is meant, as the Revised Version (British and American); Eze 32:23; Psa 45:12. A few other words occur singly, e.g. ’eshkar, “a reward” (Psa 72:10); mas’ēth, “lifting up” (Est 2:18); nāthūn is translated “gifts” (Num 8:19; the Revised Version, margin “Hebrew n^ethūnı̄m, given”); nēdheh, nādhān, “impure gifts” (Eze 16:33); nis-sē’th, “a thing lifted up” (2Sa 19:42); ה, shōḥadh means “a bribe” (Exo 23:8; Deu 16:19; 2Ch 19:7; Pro 6:35; Pro 17:8, Pro 17:23; Isa 1:23; Eze 22:12); in each instance the American Standard Revised Version has “bribe” except Pro 6:35, “gifts”; t^erūmāh, “a present” (Pro 29:4), may also mean a bribe, the King James Version “he that receiveth gifts,” the Revised Version (British and American) “he that exacteth gifts,” margin “imposeth tribute, Hebrew a man of offerings.”

In the New Testament dōron, “a present,” “gift” (from dı́dōmi, “to give”), is translated “gift” (Mat 2:11; Mat 5:23, Mat 5:14 bis; Mar 7:11 the King James Version; Heb 5:1; Rev 11:10, etc., referring chiefly to gifts or offerings to God); dōrea, “a free gift” (Joh 4:10; Act 2:38; Rom 5:15, Rom 5:17; 2Co 9:15; Heb 6:4, etc., referring to the gifts of God); dō̇rēma, “a free gift” (Rom 5:16; Jas 1:17, the English Revised Version “boon”); dósis, “giving” (Jas 1:17, “every good gift,” the Revised Version, margin “giving”); charisma, “grace,” “favor,” a benefit or good conferred, is also used of Divine gifts and favors, especially of the supernatural gifts imparted by the Holy Spirit (charı́smata) enumerated in Rom 12; 1 Cor 12; the word occurs translated “gift, gifts” (Rom 1:11), “some spiritual gift” (Rom 5:15, Rom 5:16, “free gift”; Rom 6:23, “The gift of God is eternal life,” the Revised Version (British and American) “free gift”; Rom 11:29; 1Co 1:7; 1Co 7:7; 2Co 1:11; 1Ti 4:14; 2Ti 1:6; 1Pe 4:10); cháris, “grace,” “favor” (2Co 8:4, the Revised Version (British and American) “grace”); merismós, “distribution,” “parting” (Heb 2:4, the Revised Version, margin “distributions”); anáthēma, “a thing devoted to God,” is once (Luk 21:5) used of “the goodly gifts” (the Revised Version (British and American) “offerings”) which adorned the Temple at Jerusalem.

In the Revised Version (British and American) “gift” is substituted in the text of Gen 33:11 for blessing, margin Hebrew “blessing”; “boasteth himself of his gifts falsely” (Pro 25:14) for “boasteth himself of a false gift,” margin Hebrew “in a gift of falsehood”; “a parting gift” for “presents” (Mic 1:14); “Given to God” for “a gift” (Mar 7:11).

Exo 23:8 (a) This refers to any bribe of any kind whatsoever that would cause the recipient to be warped or to be partial in his judgment.

Psa 68:18 (b) This refers to the talents and various abilities given to Christians to fit them for special and efficient service. (See also 1Co 12:4; Eph 4:8).

Pro 18:16 (a) This gift may refer to money. The giving of money obtains a hearing among great people of the earth and the wealthy are given places of honor which are not granted to the poor.

(b) It may refer also to the talents and attainments of an individual through the exercise of which he becomes famous. Edison exercised his gift of invention and was brought before great men; Houdini exercised his gift of magic and appeared before the wealthy; Paderewski exercised his musical talent and played for royalty. So the Christian may develop a gift for GOD under the leadership of the Spirit and be greatly in demand by those who are seeking for the best in Christian service. Some are gifted to teach prophecy or to unfold the Scriptures analytically or to develop and promote Sunday School work or to lead young people in their Christian ministry or to sing GOD’s praises. All of these gifts give one a great place among the people of GOD and are in demand for the ministry and service of the King.

Pro 25:14 (a) A reference to one who boasts of an ability which he does not possess. GIFT is used as a type far a number of rich blessings from GOD. The Holy Spirit is called a gift. Eternal life is called a gift. Special blessings and equipment for service are called gifts. Money is also called a gift.

Some of these are listed as follows:

THE GIFT OF THE HOLY SPIRIT Joh 4:10; Act 2:38; Act 8:20; Act 10:45; Act 11:17.

In 2Co 9:15 we read about the "unspeakable gift." This is usually described as referring to the Lord JESUS CHRIST. All Bible students do not agree with this, but rather think that it refers to the Holy Spirit. The word "gift" that is used in this passage is the Greek word that is always used in those passages which plainly state the Holy Spirit is a gift. The word "unspeakable" is a difficult one to analyze. The Lord JESUS spoke often, and so did the Holy Spirit speak often. Neither of these two persons could be adequately described by human speech. We get no help from this word in deciding who is under consideration in this statement. Some think it may refer to "eternal life." The word that is used, however, probably indicates that the Holy Spirit is the one under consideration.

THE GIFT OF ETERNAL LIFE, SALVATION, RICHTEOUSNESS Rom 5:15-18; Rom 6:23; Eph 2:8.

THE GIFT OF SPECIAL BLESSINGS AND EQUIPMENT FOR SERVICE Rom 1:11; 1Co 1:7; 1Co 7:7; 1Co 13:2; Eph 3:7; Eph 4:7; 1Ti 4:14.

THE GIFT OF MONEY 2Co 1:11; 2Co 8:4; Php 4:17.