Strong's g1435

Pronunciation Guide: DOH-ron (with a long “o” as in “bone” and emphasis on the first syllable)

Basic Definition

Strong’s G1435: δῶρον (dōron) refers to a gift, present, or offering—particularly one given as an expression of honor, devotion, or obligation. In biblical contexts, it frequently denotes sacrificial offerings presented to God or gifts given to the Temple. The term carries connotations of voluntary presentation, sacred obligation, and tangible expression of worship or honor.

Etymology and Morphology

• Part of Speech: Noun (neuter)
• Root: From the verb δίδωμι (didōmi) meaning “to give”
• Language Origin: Ancient Greek
• Primary Usage: Found in narrative passages, particularly in contexts of worship, sacrifice, and interpersonal exchanges
• Semantic Field: Worship, sacrifice, social relations, commerce

δῶρον Morphology:

• δῶρον (nominative singular) – a gift, an offering
• δώρου (genitive singular) – of a gift
• δώρῳ (dative singular) – with/by a gift
• δῶρον (accusative singular) – a gift (direct object)
• δῶρα (nominative/accusative plural) – gifts, offerings
• δώρων (genitive plural) – of gifts
• δώροις (dative plural) – with/by gifts

Origin & History

The term δῶρον derives from the Proto-Indo-European root *deh₃- meaning “to give.” In classical Greek literature, it appears in works like Homer’s Iliad and Odyssey, where it frequently denotes gifts exchanged between parties to establish or acknowledge relationships. Herodotus employs the term when describing diplomatic exchanges between rulers, while Plato uses it in philosophical discussions about the nature of gifts and giving.

In the Septuagint (LXX), δῶρον gained significant religious meaning as it became the standard translation for the Hebrew terms מִנְחָה (minchah) and קָרְבָּן (qorban), both referring to offerings presented to God. This semantic shift from primarily social gift-giving to sacred offering established the word’s predominant religious connotation that carried into New Testament usage. The Church Fathers, including Clement of Alexandria in his “Stromata” and Origen in “Contra Celsum,” further developed the concept of δῶρον as representing both material offerings and the spiritual sacrifice of oneself.

Expanded Definitions & Translation Options

• Sacrificial Offering – A gift presented to God as part of Temple worship
• Honorific Gift – A present given to show respect or honor to a superior
• Votive Offering – An item dedicated to God in fulfillment of a vow
• Temple Treasury Contribution – Money or valuables dedicated to sacred use
• Gift Exchange – Items exchanged between individuals as expressions of relationship

δῶρον Translation Options:

• Gift – Appropriate when emphasizing the voluntary nature of what is given
• Offering – Preferred when the context involves worship or sacrifice to God
• Present – Useful when describing gifts exchanged between people
• Sacrifice – Fitting when the emphasis is on something given up at personal cost
• Tribute – Best when highlighting gifts given to acknowledge authority or superiority

Biblical Usage

The term δῶρον appears 19 times in the New Testament, with the highest concentration in Matthew’s Gospel. Its first appearance is in Matthew 2:11, where the Magi present gifts (δῶρα) to the infant Messiah—gold, frankincense, and myrrh. This inaugurates a pattern where δῶρον often connects to Messianic themes. The word appears prominently in Jesus’ teaching about proper worship, particularly in His critique of corrupted religious practices in Matthew 15:5 and Mark 7:11, where He addresses the misuse of the concept of “Corban” (equivalent to δῶρον).

In the Septuagint, δῶρον appears over 200 times, primarily translating the Hebrew terms for offerings made to God. The concept evolves from material gifts in Genesis (Cain and Abel’s offerings) to the elaborate sacrificial system detailed in Leviticus. This semantic journey culminates in prophetic texts like Malachi, where God rejects improper offerings while anticipating a time when pure δῶρον will be presented among all nations—a prophecy Christians understand as fulfilled in Messiah Jesus’ perfect sacrifice.

• “And when they had opened their treasures, they presented unto him gifts [δῶρα].” Matthew 2:11
• “But ye say, If a man shall say to his father or mother, It is Corban [δῶρον], that is to say, a gift.” Mark 7:11
• “Therefore if thou bring thy gift [δῶρόν] to the altar, and there rememberest that thy brother hath ought against thee…” Matthew 5:23
• “Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift [δῶρον] that is upon it, he is guilty.” Matthew 23:18
• “For every high priest is ordained to offer gifts [δῶρά] and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.” Hebrews 8:3
• “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering [δῶρον] thou wouldest not, but a body hast thou prepared me.” Hebrews 10:5

Cultural Insights

In ancient Jewish culture, the concept of δῶρον/קָרְבָּן (qorban) was deeply integrated into daily religious practice. The Temple in Jerusalem functioned as the central location where these offerings were presented, creating a physical link between divine-human interactions. Interestingly, archaeological discoveries at Qumran (Dead Sea Scrolls) reveal that by the first century, the term had evolved to include not just offerings to God but also communal contributions that supported the priestly class and the poor.

The declaration of something as δῶρον (corban) carried legal weight in Jewish society. Jesus critiqued a practice where individuals would declare possessions as “corban”—technically dedicated to God—while continuing to use them personally. This legal fiction allowed people to avoid using those resources to support aging parents, effectively nullifying the command to honor father and mother. This demonstrates how the sacred concept of gift-giving to God could be manipulated to circumvent moral obligations, a distortion of its intended purpose that moved it from honor to dishonor.

Theological Significance

The trajectory of δῶρον throughout Scripture reveals a profound theological narrative about God’s relationship with humanity. In the Old Testament sacrificial system, δῶρον represents humanity’s perpetual need to approach God with proper honor and acknowledgment of His holiness. These gifts, while valuable, were inherently inadequate—pointing forward to a perfect δῶρον that would truly reconcile humanity with God.

This theological arc reaches its climax in the New Testament’s presentation of Jesus Himself as the ultimate δῶρον. In Hebrews 10:5-10, the author cites Psalm 40, contrasting the inadequate δῶρον of the old covenant with the perfect self-offering of the Messiah. Jesus becomes both the gift and the giver—the one perfect δῶρον that satisfies divine justice while demonstrating divine love. The word thus encapsulates the gospel itself: God’s gift to humanity in the person of Jesus, offered without compulsion yet at tremendous cost. This redemptive understanding transforms our concept of giving from obligation to joyful participation in God’s own generous nature.

Personal Application

Understanding δῶρον challenges us to examine our own attitudes toward giving. Are our gifts to God perfunctory obligations, or heartfelt expressions of honor and devotion? The biblical concept invites us to recognize that all true giving flows from a prior recognition of what we have received. We love because He first loved us; we give because He first gave to us.

The Messiah’s teaching about δῶρον also reminds us that our vertical relationship with God cannot be separated from our horizontal relationships with others. When we bring our δῶρον to the altar but harbor unforgiveness or resentment toward others, our gift loses its meaning. True worship requires integrity in all relationships. As you consider your own practices of giving—whether financial offerings, service, or worship—remember that the quality of your gift is measured not by its size but by the heart from which it flows, and the reconciliation it represents both with God and neighbor.

Related Words

• δόσις (dosis) – “a giving” or “gift” with emphasis on the act of giving rather than the gift itself. While δῶρον focuses on the item presented, δόσις highlights the process of transfer or bestowal. See G1394
• δόμα (doma) – “gift” with connotations of beneficence, often used for gifts from God to humans. This term appears in Jesus’ teaching about God’s giving good gifts to His children, emphasizing divine generosity. See G1390
• χάρισμα (charisma) – “gift” with emphasis on its gratuitous nature and connection to divine grace (χάρις). Unlike δῶρον, which may be given out of obligation, χάρισμα always indicates a freely given gift motivated by favor or love. See G5486
• ἀνάθημα (anathema) – “offering” or “votive gift” dedicated in a temple setting. While similar to δῶρον, this term specifically denotes items permanently consecrated to sacred use and displayed in the temple. See G334
• λατρεία (latreia) – “service” or “worship” that includes but extends beyond material offerings. This term encompasses the broader concept of devotional service to God, of which δῶρον might be one expression. See G2999

Did you Know?

• The concept of δῶρον played a central role in ancient diplomacy. When representatives from one nation visited another, the presentation of appropriate gifts was considered essential to establishing diplomatic relations. The Magi’s gifts to Jesus thus carried not just material value but diplomatic significance—acknowledging Him as a sovereign worthy of international recognition, an extraordinary honor for a child born in humble circumstances.
• The Jewish custom of declaring something “corban” (δῶρον) eventually became so problematic that rabbinical authorities after the destruction of the Temple in 70 CE significantly restricted its use. The Mishnah (compiled around 200 CE) contains specific regulations limiting vows of corban, suggesting that the abuse Jesus criticized had become widespread enough to require formal religious reform.
• In modern Greek, the word δώρο (evolved from δῶρον) is still commonly used today to refer to presents or gifts, particularly those exchanged during holidays or special occasions. This continuity demonstrates how deeply gift-giving as a concept is embedded in human cultures across millennia, though modern usage has largely lost the sacrificial and sacred connotations that were central to its biblical meaning.

Remember This

δῶρον reminds us that in the divine economy, true honor is expressed through sacrifice—culminating in the Messiah’s perfect self-giving that transforms our inadequate offerings into acceptable worship.