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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 îִúִּï , 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 ( ðָúִï , nathan', to bestow, in the widest sense) are also îִúָּðָä , 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 îִúְּðָä , mattenah', e.g. a royal bounty (Dan_2:6; Dan_2:48; Dan_5:17); and the synonymous îִúִּú , 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 ðָùָׂà , nasa', to raise, in the "Piel" sense of aiding, sc. by a gift, come îִùְׂàִú , maseth', pecuniary assistance (Est_2:18; elsewhere in various altered significations, and with different renderings); and ðַùֵּׂàú , 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 îִùָּׂà , massa' ("tribute," 2Ch_17:11).
3. More distinctly in the sense of a votive offering is îַðְçָä , 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 ( ùׁåּø , shur, to travel about with a commodity offered in sale), is úְּùׁåּøָä , teshurah', a conciliatory "present," e.g. to a seer-fee (1Sa_9:7). Different still is úְּøåּîָä , terumah' (from øåּí , rum, to be h^glh), an oblation (Pro_29:4), especially a peace-offering (as usually rendered). The word áְּøָëָä , 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: ùֹׁçִø , 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"); àֶùְׁëָּø , eshkar' (from ùָׁëִø , to hire), price, i.e., tribute (Psa_72:10; "present," Eze_27:15). So also ùַׁìּåּçַéí , shilluchim' (literally sendings away), dotal "presents" (1Ki_9:16) SEE DOWRY; but ðֵãֶä , ne'deh (lit. liberality), signifies the prodigal wages of a harlot (Eze_16:35).
5. In Greek the usual terms are some derivative from äßäùìé , to give, namely äüìá , a gift, simply, it is the thing given (Mat_7:11; Luk_11:13; Eph_4:8; Php_4:17), äüóéò , the act of giving (Jam_1:17); äῶñïí , 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 äùñåÜ , 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 äώñçìá , endowment (Rom_5:16; Jam_1:17), refer to spiritual bestowments, i.e. grace. These significations are distributed in ἀíÜèçìá , a votive offering (Luk_21:5, as being hung up),.and ÷Üñéò (2Co_8:4; "liberality," 1Co_16:3; "benefit," 2Co_1:15), grace (as elsewhere usually rendered), and its cognate ÷Üñéóìá , 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 ìåïéóìüò (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 ( ùַׁìֻּçַéí (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.