Lexical Summary dórea: Gift, free gift Original Word: δωρεά Strong's Exhaustive Concordance gift. From doron; a gratuity -- gift. see GREEK doron HELPS Word-studies 1431 dōreá (a feminine noun, derived from 1325 /dídōmi) – a gift, freely given and hence not acquired by merit or "entitlement." 1431 /dōreá (a feminine noun) expresses a brand of giving that highlights the beneficent desire of the giver. NAS Exhaustive Concordance Word Originfrom didómi Definition a gift NASB Translation freely (1), gift (12), needlessly (1), without a cause (1), without charge (1), without cost (2), without paying (1). Thayer's Greek Lexicon STRONGS NT 1431: δωρεάδωρεά, δωρεᾶς, ἡ (δίδωμι); from (Aeschyh and) Herodotus down; a gift: John 4:10; Acts 8:20; Acts 11:17; Romans 5:15; 2 Corinthians 9:15; Hebrews 6:4; ἡ χάρις ἐδόθη κατά τό μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ, according to the measure in which Christ gave it, Ephesians 4:7; with an epexegetical genitive of the thing given, viz. τοῦ ἁγίου πνεύματος, Acts 2:38; Acts 10:45; δικαιοσύνης, Romans 5:17 (L WH Tr marginal reading brackets τῆς δωρεᾶς); τῆς χάριτος τοῦ Θεοῦ, Ephesians 3:7. The accusative δωρεάν (properly, as a gift, gift-wise (cf. Winers Grammar, 230 (216); Buttmann, 153 (134))) is used adverbially; the Sept. for חִנָּם; a. freely, for naught, gratis, gratuitously: Matthew 10:8; Romans 3:24; 2 Corinthians 11:7; 2 Thessalonians 3:8; Revelation 21:6; Revelation 22:17 (Polybius 18, 17, 7; Exodus 21:11; δωρεάν ἄνευ ἀργυρίου, Isaiah 52:3). b. by a usage of which as yet no example has been noted from Greek writings, without just cause, unnecessarily: John 15:25 (Psalm 68:5 Dōreá consistently denotes what God sovereignly bestows without negotiation or repayment. Whether it is the Spirit, salvation itself, or specialized ministry endowments, the term underscores divine initiative and sheer grace. Twelve Old Testament passages use מַתָּנָה and related terms similarly, but the New Testament occurrences crystallize the theme in the gospel era. Salvation Grounded in the Free Gift Paul frames the entire doctrine of justification around dōreá. In Romans 5:15–17 he contrasts “the trespass” of Adam with “the gift” of Christ, insisting that the superabounding grace of God not only cancels condemnation but enthrones believers to “reign in life.” The gift can neither be earned nor supplemented; any admixture of human merit would neutralize it (compare Romans 4:4–5). Thus, the word functions as a theological safeguard for sola gratia. The Gift and the Holy Spirit Luke’s narrative theology highlights the inaugural distribution of the Spirit as dōreá. At Pentecost Peter promises, “you will receive the gift of the Holy Spirit” (Acts 2:38). The same terminology reappears with the Samaritan believers (Acts 8:20), Cornelius’s household (Acts 10:45), and Peter’s Jerusalem defense (Acts 11:17). The unifying implication is that every ethnicity and social class receives identical access to the Spirit on the single condition of faith in Jesus Christ. Any attempt, like Simon’s, to commodify the Spirit is rebuked as blasphemous corruption of grace. Christological Focus In John 4:10 Jesus identifies Himself as both Giver and Gift: “If you knew the gift of God…and He would have given you living water.” Here dōreá is synonymous with eternal life mediated through the Messiah. Paul echoes this christocentric emphasis in 2 Corinthians 9:15—“Thanks be to God for His indescribable gift!”—a text often linked to the incarnation (“though He was rich, yet for your sakes He became poor,” verse 9) and therefore celebrating Christ Himself as the ultimate gratuity of heaven. Ecclesial Distribution of Ministry Gifts Ephesians refines the concept by linking dōreá to vocational empowerment. Paul became a “servant of this gospel by the gift of God’s grace” (Ephesians 3:7). Yet “to each one of us grace has been given according to the measure of the gift of Christ” (Ephesians 4:7). Whereas Romans 12 and 1 Corinthians 12 use charisma, Ephesians uses dōreá to remind the Church that diverse offices and abilities arise from the same unmerited source that accomplished redemption. Ministry, therefore, is not a career choice but a stewardship of bestowed grace. Experiential Assurance and Solemn Warning Hebrews 6:4 refers to apostates who “have tasted the heavenly gift.” The text proves both that genuine spiritual experiences can be shared by those who later fall away, and that the gift is tangible, compelling, and life-altering. While controversy persists over whether the group were true believers, the passage undeniably magnifies the privilege involved in encountering the gift, heightening the gravity of apostasy. Historical and Missional Significance 1. Early Church inclusion of Gentiles: Acts 10–11 uses dōreá to validate the missionary expansion beyond Judaism, setting a hermeneutical precedent for global evangelism. Pastoral Application • Assure seekers and doubters that salvation is a gift to be received, not a wage to be earned. Doctrinal Summary Dōreá encapsulates the gospel economy: God freely gives—first His Son, then His Spirit, then diverse ministries—while humanity simply receives. Its eleven New Testament appearances weave a unified tapestry affirming divine generosity, human dependence, and the joyful obligation to steward grace for the glory of Christ and the edification of His body. Englishman's Concordance John 4:10 N-AFSGRK: ᾔδεις τὴν δωρεὰν τοῦ θεοῦ NAS: you knew the gift of God, KJV: If thou knewest the gift of God, and INT: you had known the gift of God Acts 2:38 N-AFS Acts 8:20 N-AFS Acts 10:45 N-NFS Acts 11:17 N-AFS Romans 5:15 N-NFS Romans 5:17 N-GFS 2 Corinthians 9:15 N-DFS Ephesians 3:7 N-AFS Ephesians 4:7 N-GFS Hebrews 6:4 N-GFS Strong's Greek 1431 |
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