Lexical Summary prospheró: To bring, to offer, to present Original Word: προσφέρω Strong's Exhaustive Concordance bring to, deal with, offer untoFrom pros and phero (including its alternate); to bear towards, i.e. Lead to, tender (especially to God), treat -- bring (to, unto), deal with, do, offer (unto, up), present unto, put to. see GREEK pros see GREEK phero NAS Exhaustive Concordance Word Originfrom pros and pheró Definition to bring to, i.e. to offer NASB Translation bringing (2), brought (12), deals (1), get (1), make an offering (1), offer (8), offered (12), offering (4), offers (1), present (2), presented (1), presenting (1). Thayer's Greek Lexicon STRONGS NT 4374: προσφέρωπροσφέρω; imperfect προσέφερον; 1 aorist προσήνεγκα; 2 aorist προσηνεγκον; perfect προσενήνοχα (Hebrews 11:17); passive, present προσφέρομαι; 1 aorist προσηνεχθην; (see references under the word φέρω); from (Pindar), Aeschylus, and Herodotus down; the Sept. often for הִקְרִיב, also for הֵבִיא, הִגִּישׁ, etc., sometimes also for הֶעֱלָה where offering sacrifices is spoken of (as 1 Kings 18:36 Complutensian; 2 Chronicles 29:7; Jeremiah 14:12); 1. to bring to, lead to: τινα τίνι, one to a person who can heal him or is ready to show him some other kindness, Matthew 4:24; Matthew 8:16; Matthew 9:2, 32; Matthew 14:35; Matthew 17:16; Mark 2:4 (namely, τινα) T WH Tr marginal reading; 10:13; Luke 18:15; passive, in Matthew 12:22 (where L WH text act.); 2. The passive with the dative signifies to be borne toward one, to attack, assail; then figuratively, to behave oneself toward one, deal with one: ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός, Hebrews 12:7 (very often so in Attic writings from Thucydides and Xenophon down; Philo de Josepho § 10; de ebrietate § 16; Josephus, b. j. 7, 8, 1; Aelian v. h. 12, 27; Herodian, 1, 13, 14 (7 edition, Bekker)). Prospherō and its cognate forms (appearing forty-seven times in the Greek New Testament) describe any act of “bringing toward” someone of higher authority, whether an object, a person, a sacrifice, a prayer, money, or an accusation. The contexts range from shepherds and parents bringing people to Jesus, to priests offering sacrifices, to Christ offering Himself, to unbelievers imagining they “offer a service to God” by persecution. The single thread is the movement of something or someone into the immediate presence and disposal of another. Old Testament Background In the Septuagint prospherō translates Hebrew qārab (“draw near, present”) and hiphʿil forms of ʽalah (“cause to go up”), the standard verbs for presenting sacrifices at the tabernacle or temple (Leviticus 1–7). The Mosaic pattern—an offerer, a priestly mediator, a substitutionary victim, an altar—sets the frame for all later New Testament uses. Hence every Gospel reader already hears sacrificial overtones when the verb occurs. Sacrificial Fulfillment in Hebrews No book employs the term more densely than Hebrews (eighteen occurrences). The argument is clear: earlier offerings were provisional and repetitive; the self-offering of the incarnate Son is final and effective, bringing worshipers into perfect access (10:19-22). Liturgical and Ethical Worship Jesus applies the verb to personal worship: “Therefore if you are presenting your gift at the altar and there remember that your brother has something against you … first be reconciled” Matthew 5:23-24. Right relationships precede acceptable offerings; piety divorced from righteousness is rejected (cp. Isaiah 1:13). Paul does not use prospherō in Romans 12:1, yet the concept is parallel: the believer’s consecration is the logical outcome of Christ’s self-offering. Hebrews 12:7 even speaks of God “offering” (prospheretai) disciplinary training to His children—parental love acting in priestly fashion. Bringing People to Jesus The Synoptic writers repeatedly picture crowds “bringing” the needy to Christ. Ministerially, the verb underlines evangelistic duty: intercessors and witnesses act as priestly intermediaries, ushering sinners into the presence of the Great High Priest. Objects, Gifts, and Money Magoi “presented Him with gifts of gold and frankincense and myrrh” Matthew 2:11. Later, Simon Magus “offered them money” Acts 8:18, a perversion of sacrificial generosity. Soldiers “offered Him sour wine” Luke 23:36 in mockery, while Joseph of Arimathea “brought” (prosēnegkan, Mark 15:23 in Majority Text) a mixture of myrrh and aloes for burial, showing devotion at great cost. Judicial and Political Presentations Prospherō can introduce accusations or prisoners to authority. Pilate tells the rulers, “You brought this Man to me as one who incites the people to rebellion” Luke 23:14. Paul “took the men, and the next day, purifying himself with them, entered the temple, announcing the completion of the days of purification until the offering was made for each one of them” Acts 21:26. The same verb governs religious and civic procedures, illustrating the unified biblical worldview: all spheres ultimately answer to God’s court. False Worship and Persecution Jesus warns, “A time is coming when anyone who kills you will think he is offering a service to God” John 16:2. Misguided zeal may brand true believers as the sacrifice. Yet even such hostility cannot overturn divine purpose, for the sacrificial pattern climaxes at Calvary where men, in ignorance, “offered” the Lamb designated by God (Acts 2:23). Theology of Access and Mediation 1. God alone defines what may be offered and by whom. Practical Ministry Implications • Evangelism: actively “bring” the hurting to Christ through prayer and proclamation. Eschatological Outlook Hebrews 9:28 unites first and second comings: “so also Christ was offered once to bear the sins of many; and He will appear a second time … to bring salvation to those who eagerly await Him.” The consummation of salvation is pictured as the High Priest emerging from the sanctuary, his once-for-all sacrifice securing eternal communion. Summary Prospherō traces a redemptive arc from Levitical rituals, through everyday acts of bringing needs to Jesus, to the climactic self-offering of the Son of God. It anchors the believer’s worship, service, and hope in the finished work of Christ while motivating continual ministry that ushers others into His saving presence. Englishman's Concordance Matthew 2:11 V-AIA-3PGRK: θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα NAS: their treasures, they presented to Him gifts KJV: treasures, they presented unto him INT: treasures of them they offered to him gifts Matthew 4:24 V-AIA-3P Matthew 5:23 V-PSA-2S Matthew 5:24 V-PMA-2S Matthew 8:4 V-AMA-2S Matthew 8:16 V-AIA-3P Matthew 9:2 V-IIA-3P Matthew 9:32 V-AIA-3P Matthew 12:22 V-AIA-3P Matthew 14:35 V-AIA-3P Matthew 17:16 V-AIA-1S Matthew 18:24 V-AIP Matthew 19:13 V-AIP-3P Matthew 22:19 V-AIA-3P Matthew 25:20 V-AIA-3S Mark 1:44 V-AMA-2S Mark 2:4 V-ANA Mark 10:13 V-IIA-3P Luke 5:14 V-AMA-2S Luke 18:15 V-IIA-3P Luke 23:14 V-AIA-2P Luke 23:36 V-PPA-NMP John 16:2 V-PNA John 19:29 V-AIA-3P Acts 7:42 V-AIA-2P Strong's Greek 4374 |
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