v. gift, present
Jos 15:19 and she answered, Grant me a day
Psa 68:18 you went up .. you took d for men
Psa 68:29 your temple .. kings will offer you d
Psa 72:10 The kings of Sheba and Sheba shall offer up
Ecc 3:13 it is God’s will that every man eat and
Ecc 5:19 enjoy your work, this is God’s
Joh 4:10 if you knew the d of God, and who he is
Act 2:38 and you will receive the d of the Holy Spirit
Act 8:20 that the d of God is obtained with money
Act 10:45 the day of the Holy Spirit be poured out
Act 11:17 if God then granted them .. the same d
Rom 1:11 to communicate some spiritual god to you
Rom 5:15 but the d was not like the transgression
Rom 11:29 irrevocable are the d and the .. of God
Rom 12:6 having different d, according to grace
1Co 1:7 so that you lack nothing in any day
1Co 7:7 but each one has his own God
1Co 12:4 have diversity of d, but the Spirit is
1Co 12:31 Seek therefore the d best. more me
1Co 14:1 Seek spiritual d, but above
2Co 9:15 thank God for his ineffable d!
Eph 2:8 this is not of yourselves, it is of God
Eph 3:7 I was made a minister by the day of grace
Eph 4:8 captivity, and gave gives men
1Ti 4:14 do not neglect the d that is in you, which
2Ti 1:6 that you kindle the fire of the d of God that
Heb 6:4 tasted the heavenly day, and were made
1Pe 4:10 each according to the d he has received
See charisma.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(given free).
All the natural or supernatural goods that God has given us for free: eyes, hands, air, sun, faith, the Church, the Bible, his Mother.
(1Co 7:7, Eph 2:8).
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
Gift is what is given. God, as a good Father, gives many good things to men (Mt 7,11); Among these gifts, received from God, the greatest are Jesus Christ, his Son (Jn 3,16; 4,10), and the Holy Spirit (Lk 11,13; Jn 14,16). Jesus Christ has also given us many things: divine filiation (Jn 1,12), living water (Jn 4,14), bread from heaven (Jn 6,3233), eternal life (Jn 10,28), peace A 14,27), the glory (Jn 17,22). But the most precious gift that he has given us has been his own person, his own life (Mt 20,28; Mk 10,45; Lk 22,19); he gave us, and continues to give us every day, his own body, offered as a banquet through bread and wine (Mt 26,26-27; Mk 14,22-23; Lk 22,19; Jn 6, 51). He gave his apostles the power to perform miracles (Mt 10,1; Mk 6,7; Lk 9,10) and authority to bind and loose, to forgive and retain (Mt 16,19; Lk 10,19) . And since He gave them everything for free, they also have to give freely to men (Mt 10,8) and cultic offerings to God (Mt 5,23), and even their own life (Jn 13,37), because He , as a good shepherd, he gave his life for his sheep, which are us (Jn 10,11.15).
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
1. doma (dovma, 1390), emphasizes the concrete character of the gift rather than its beneficial nature (Mat 7:11; Luk 11:13; Eph 4:8; Phi 4:17). See .¶ 2. dorea (dwreav, 1431), denotes free gift, emphasizing its gratuitous character. In the NT it is always used of a spiritual or supernatural gift (Joh 4:10; Act 8:20; 11.17; Rom 5:15; 2Co 9:15; Eph 3:7; Heb 6:4). In Eph 4:7 “according to the measure of the gift of Christ”, the gift is that given by Christ. In Act 2:38 “the gift of the Holy Ghost”, the clause is epexegetical, the gift being the Holy Ghost itself; see 10.45; 11.17, and the phrase: “the gift of justice” (Rom 5:17).¶ 3. dorema (dwvrhma, 1434), which is translated “gift” in Jam 1:17, is thus distinguished, as that which is given, from the preceding word in the verse, dose, the act of giving: “gift.” Also used in Rom 5:16: It is also to be distinguished from doron, a word generally used for gift; see No. 4. 4. doron (dw`ron, 1435), related to didomi, to give. It is used: (a) of gifts presented as an expression of honor (Mat 2:11 “presents”); (b) of gifts or donations for the maintenance of the temple and the needs of the poor (Mat 15:5; Mc 7.11: “offering”; Luk 21:1,4: “offerings”); (c) of the offerings offered to God (Mat 5:23,24; 8.4; 23.18,19; Heb 5:1; 8.3,4; 9.9; 11.4); (d) of salvation by grace, as the gift of God, and translated “gift” (Eph 2:8); (e) of presents for the mutual celebration of an occasion (Rev 11:10). See OFFERING, PRESENT, GIFT.¶ 5. enkrateuomai (ejgkrateuvomai, 1467), (in, in; kratos, power, strength), translates “has no gift of continence” (1Co 7:9); “abstains”, 9.25. See REFRAIN, CONTINENCE.¶ 6. pneuma (pneu`ma, 4151), see , is translated “gifts” in 1Co 14:12, lit.: “since you are eager for spirits”. See also WIND, etc. 7. charisma (cavrisma, 5486), gift of grace, gift involving grace (caris) from God as the giver. It is used: (a) of the free gift of him to sinners (Rom 5: 15,16; 6.23; 11.29); (b) of his gifts to believers by the operations of the Holy Spirit in the church (Rom 12:6; 1Co 1:7; 12.4,9,28,30,31; 1Ti 4:14; 2Ti 1:6; 1Pe 4:10); (c) of that which is imparted by human instruction (Rom 1:11); (d) of the natural gift of continence, consequent to the grace of God as creator (1Co 7:7); (e) of gracious releases granted in response to the prayers of fellow believers (2Co 1:11). See .¶
Source: Vine New Testament Dictionary
At the origin of every gift, the Bible teaches us to recognize a divine initiative. “Every perfect gift… comes down from the Father of lights” (James 1,17; cf. Tob 4,19). God is the one who has the initiative of creation and who gives everyone food and life (Ps 104); God also has the initiative of health (Dt 9,6; Un 4,10). Consequently, generosity goes astray when it claims to precede *grace (cf. Jn 13:37s); the first attitude that is imposed on man is to open himself to the gift of God (Mk 10,15 p). Receiving it, he becomes capable of authentic generosity and is called to practice the gift in turn (Un 3,16).
AT. 1. The gifts of God. The OT is, more than the time of the gift, the time of the *promise. The gifts themselves do nothing but prefigure and prepare the definitive gift.
“To your posterity I give this country” Yahweh says to Abraham (Gen 15, 18). The echo of this word resounds throughout the Pentateuch. Deuteronomy applies itself to making such a gift appreciated (Dt 8,7; 11,10), but it also announces that infidelities will lead to exile; another gift is necessary: *circumcision of the heart, condition of return and life (Dt 29,21-30,6).
Through Moses God gives his people the *law (Dt 5,22),. excellent gift among all (Ps 147,19s), because it is a participation in his own wisdom (Ecclesiastes 24,23; cf. Dt 4,5-8). But the law is powerless if the heart that receives it is evil (cf. Neh 9, 13.26). Israel needs a *new heart; such is the future gift, towards which the prophets orient their aspirations (Jer 24,7; Ez 36, 26ss).
The same can be said of all the gifts of the OT: some seem to be interrupted (Davidic dynasty, presence of the *glory in the temple) and successive disappointments force hopes to be directed further on; the others are nothing more than memories that stir desires, *bread from heaven (Wis 16,20s), *water from the rock (Sal 105,41). Israel has received much, but expects even more.
2. The gifts of God. Israel, in order to recognize Yahweh’s sovereign dominion and benefits, offers him *first fruits, tithes (Dt 26) and *sacrifices_ (Lev 1…). He also brings gifts to compensate for the infidelities of the alliance (Lev 4; 5) and restore himself in Yahveh’s favor (2Sa 24,21-25).
The offerings to God are situated, then, in a perspective of reciprocity (Eclo 35,9s).
3. Reciprocal gifts. In this perspective, most of the time, the gift between individuals, families or peoples is understood. Where hesed is manifested, that mutual benevolence and beneficence, which are the rule between allies or friends. The one who accepts the gift accepts the *covenant and any hostile attitude is forbidden (Gen 32,14; Jos 9,12ss; 2Sa 17,27…; 19,32…). But the gifts that could tend to corrupt are severely excluded (Ex 23,8; Is 5,23). The perspective is therefore not without nobility, insofar as the reciprocity of benefits normally bears witness to the reciprocity of sentiments.
The gift to the poor, recommended in magnificent terms (*alms), also tends to be assimilated to reciprocal gifts. It is expected that the poor have one day with which to reciprocate ‘(Eclo 22,23) or that Yahveh compensates in his place (Prov 19,17). It is strongly discouraged to give to the bad man (Tob 4,17): such a gift will result in pure loss (Ecclesiastes 12,1-7). The TA is careful to associate a very real generosity with reasonable prudence.
NT. “If you knew the gift of God”… (Jn 4,10). The NT, emphasizing fully the crazy generosity of God (Rom 5,7s) upsets human perspectives. It is truly the time of the gift.
1. The gift of God in Jesus Christ. The Father reveals his *love to us by giving us his Son (Jn 3,16), and in the Son the Father himself is given, for Jesus is totally filled with the Father’s wealth (Jn 1,14): words and deeds, power to judge and give life, name, glory, love, everything that belongs to the Father is given to Jesus (Jn 17).
In his fidelity to the love that unites him to the Father (Jn 15,10), Jesus makes the complete gift of himself: “he gives his life” (Mt 20,28 p). “True bread from heaven given by the Father”, he gives “his flesh for the life of the world” (Jn 6,32.51; cf. Lk 22,19: “This is my body given for you-others.” By his sacrifice he obtains that the promised *Spirit be communicated to us (Act 2,33), “gift of God” par excellence (Act 8,20; 11,17). Already on this earth we thus possess the earnest of our *inheritance: we are enriched with everything spiritual gift (lCor 1,5ss) and the superabundance of the gift of *grace will never be celebrated enough (Rom 5,15-21).In a secret, but real way (Col 3,3s) we already live from eternal *life, ” free gift of God” (Rom 6:23).
2. The gift to God in Jesus Christ. Since the sacrifice of Christ, both God’s gift to humanity (Jn 3, 16) and humanity’s gift to God (Heb 2,16s), men no longer have to present other gifts. The perfect victim suffices forever (Heb 7,27). But they must join this victim and present themselves to God (Rom 12,1), make themselves available for the service of others (Gal 5,13-16; Heb 13,16). Because grace is not received as a gift that one could keep for oneself; it is received so that it may bear fruit (Jn 15; cf. Mt 13:12).
3. The unrequited gift. The movement of the gift to others acquires, then, an amplitude and an intensity never known. The “greed”, which opposes the gift, must be fought relentlessly. Now, instead of seeking the reciprocity of benefits, there is rather to avoid it (Lk 14,12ss). When you have received so much from God, all calculation, all narrowness of heart are scandalous (Mt I8,32s).
“Give to those who ask you” (Mt 5,42). “You have freely received, freely give” (Mt 10,8). The Christian is called to consider everything, material goods or spiritual gifts, as * riches of which he alone is the administrator and which have been entrusted to him for the service of others (IPe 4,10s). And, unheard of advice, to…