Understanding δίδωμι (didōmi) Strong’s G1325: The Divine Gift-Giving that Reveals God’s Generous Heart

Pronunciation Guide: dee-DO-mee (δί-δω-μι)

Basic Definition

Strong’s G1325: δίδωμι (didōmi) fundamentally means “to give” in the broadest sense of transferring something from oneself to another. It encompasses the act of bestowing, granting, entrusting, yielding, or delivering something to someone else. This word carries significant theological weight as it often describes God’s giving nature toward humanity, including the giving of His Son, the Holy Spirit, grace, and various spiritual gifts.

Etymology and Morphology

• Part of Speech: Verb
• Root Word: Related to the Indo-European root dō- meaning “to give”
• Language Origin: Ancient Greek
• Primary Usage: Narrative passages, teachings of Jesus, Pauline epistles, and theological discourse
• Semantic Domain: Transfer of possession, bestowal of gifts, granting of authority

δίδωμι Morphology:

• δίδωμι (present active indicative, 1st person singular) – I give
• δίδως (present active indicative, 2nd person singular) – you give
• δίδωσι(ν) (present active indicative, 3rd person singular) – he/she/it gives
• δίδομεν (present active indicative, 1st person plural) – we give
• δίδοτε (present active indicative, 2nd person plural) – you (plural) give
• διδόασι(ν) (present active indicative, 3rd person plural) – they give
• δώσω (future active indicative, 1st person singular) – I will give
• ἔδωκα (aorist active indicative, 1st person singular) – I gave
• δέδωκα (perfect active indicative, 1st person singular) – I have given
• δοθῆναι (aorist passive infinitive) – to be given
• διδούς (present active participle, nominative masculine singular) – giving
• δοθείς (aorist passive participle, nominative masculine singular) – having been given

Origin & History

The verb δίδωμι has ancient roots in Greek language and thought. In classical Greek literature, it appears frequently in the works of Homer, Herodotus, and Plato, where it denotes not just physical giving but also the bestowal of honors, privileges, and opportunities. Homer uses it in the Iliad to describe gift exchanges that establish social bonds and obligations between characters, illustrating the cultural significance of giving in ancient Greek society.

In the Septuagint (LXX), δίδωμι appears over 1,400 times, often translating the Hebrew verb נָתַן (natan). This connection is significant as it associates δίδωμι with יהוה (Yahweh)’s covenant-making actions in the Hebrew Bible. For example, in Genesis 17:2, God says to Abraham, “I will make (δώσω) My covenant between Me and you,” establishing a pattern where divine giving becomes the foundation of the relationship between God and His people. The early Church Fathers, particularly Clement of Rome in his First Epistle to the Corinthians and Justin Martyr in his Dialogue with Trypho, further developed this concept to describe God’s giving nature as manifested supremely in the gift of His Son.

Expanded Definitions & Translation Options

• To give physically – The basic act of transferring an object or possession to another person
• To grant or bestow – To confer a privilege, right, blessing, or spiritual gift
• To yield or surrender – To relinquish control or submit oneself
• To appoint or establish – To place someone in a position or role
• To permit or allow – To give permission or opportunity

δίδωμι Translation Options:

• Give – The most common translation, appropriate when a physical object, right, or privilege is transferred (Matthew 4:9)
• Grant – Preferred when emphasizing the bestowal of something desired or requested, especially in prayers or petitions (Ephesians 3:16)
• Bestow – Useful when highlighting the gracious nature of the giving, particularly regarding spiritual gifts or blessings (1 Corinthians 12:7-8)
• Deliver/Hand over – More appropriate when the context involves surrender or yielding of a person (John 18:30)
• Appoint – Better when the giving involves placing someone in a position or role (John 17:22)

Biblical Usage

δίδωμι appears approximately 415 times in the New Testament, making it one of the most frequently used verbs. It has significant theological importance as it often describes God’s actions toward humanity. The first occurrence in Matthew 4:9 is particularly revealing – Satan tempts Jesus by offering to “give” Him all the kingdoms of the world, a counterfeit version of what the Father would truly give His Son. This sets up a contrast between the world’s corrupt giving and God’s perfect giving that unfolds throughout Scripture.

In the Gospels, Jesus frequently uses δίδωμι when speaking of the Father giving Him authority, believers, and glory (John 17:2, 6, 22). It also appears prominently in Jesus’ teachings about prayer, where He encourages disciples to ask because the Father delights to give good gifts (Matthew 7:7-11). Paul employs the term extensively when discussing God’s grace and spiritual gifts (Romans 12:6-8; Ephesians 4:7-8).

• “And he said to Him, ‘All these things I will give [δώσω] You if You fall down and worship me.'” Matthew 4:9
• “For God so loved the world, that He gave [ἔδωκεν] His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.” John 3:16
• “Jesus answered and said to her, ‘If you knew the gift of God, and who it is who says to you, “Give Me a drink,” you would have asked Him, and He would have given [ἔδωκεν] you living water.'” John 4:10
• “For I gave [δέδωκα] you an example that you also should do as I did to you.” John 13:15
• “But to each one of us grace was given [ἐδόθη] according to the measure of Christ’s gift.” Ephesians 4:7
• “See how great a love the Father has given [δέδωκεν] us, that we would be called children of God; and such we are.” 1 John 3:1
• “And He gave [ἔδωκεν] some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers.” Ephesians 4:11

Cultural Insights

In the ancient Near Eastern world, gift-giving was much more than a casual exchange; it was laden with social, political, and religious significance. When kings exchanged gifts, they were establishing or affirming covenant relationships. The value and nature of gifts reflected the status of both giver and recipient. Understanding this cultural backdrop illuminates why δίδωμι carries such theological weight in Scripture—divine giving was understood as covenant-making action.

The Jewish practice of tzedakah (righteous giving) provides another important cultural context for understanding δίδωμι. Unlike the Greco-Roman world where giving often expected reciprocation, Jewish tradition emphasized giving without expectation of return, especially to those who could not repay. This aligns with Jesus’ teaching in Luke 6:38, “Give, and it will be given to you.” Within this cultural framework, the Messiah’s teaching was revolutionary—He elevated giving to the level of reflecting God’s character, not merely fulfilling religious obligation.

Theological Significance

At the heart of biblical theology lies the truth that God is fundamentally a giver. δίδωμι appears at pivotal moments in salvation history, revealing that God’s default posture toward humanity is one of generosity. The incarnation itself is framed as an act of divine giving in John 3:16, where God “gave His only begotten Son.” This pattern of divine giving reaches its climax at the cross, where the Messiah “gave Himself for us” (Titus 2:14), demonstrating that selfless giving is not merely what God does but who He is.

The theological implications of δίδωμι extend to our understanding of grace. In Ephesians 2:8, Paul writes, “For by grace you have been saved through faith; and that not of yourselves, it is the gift [δῶρον, from the same root as δίδωμι] of God.” This emphasizes that salvation is entirely God’s giving, not our earning. Furthermore, the Holy Spirit is described as God’s gift (Acts 2:38), and spiritual gifts are “given” to believers (1 Corinthians 12:7-11). This creates a theological pattern: God gives so that we might give to others, mirroring His generous character and extending His kingdom through continued acts of giving.

Personal Application

Understanding δίδωμι transforms our approach to generosity. Rather than viewing giving as an obligation or loss, we can see it as participation in the divine nature. When we give—whether our time, resources, forgiveness, or love—we reflect the image of our giving God. This perspective shifts giving from duty to delight, from obligation to opportunity.

Consider where you might be holding back from giving in your own life. Are there resources you’re clinging to out of fear? Forgiveness you’re withholding? Love you’re reserving? Remember that God’s economy operates on the principle that giving leads to receiving (Luke 6:38). As you cultivate a lifestyle of giving, you enter more deeply into the flow of God’s abundant provision and experience the joy that comes from reflecting His generous character.

Related Words

• δῶρον (dōron) – a gift, present, offering – Specifically refers to a gift presented as an expression of honor. While δίδωμι is the act of giving, δῶρον is the thing given, often in religious contexts as offerings to God. See G1435
• χαρίζομαι (charizomai) – to show favor, give freely, forgive – Emphasizes the gracious nature of giving, often without expectation of return. While δίδωμι is more general, χαρίζομαι specifically conveys giving motivated by grace and goodwill. See G5483
• μεταδίδωμι (metadidōmi) – to share, impart – A compound of δίδωμι that specifically conveys the idea of sharing what one has with others. It emphasizes giving that creates partnership and participation. See G3330
• παραδίδωμι (paradidōmi) – to hand over, deliver, betray – Another compound of δίδωμι that focuses on the transfer of something or someone into another’s control or custody. Used both positively (tradition handed down) and negatively (betrayal). See G3860
• ἀποδίδωμι (apodidōmi) – to give back, repay, render – Emphasizes the return or repayment aspect of giving, often in contexts of obligation, justice, or reciprocity. See G591

Did you Know?

• Did you know that in ancient Greek culture, the concept of gift-giving (δίδωμι) was deeply connected to the establishment of reciprocal relationships? Unlike our modern concept of “no strings attached” gifts, when someone “gave” (ἐδίδου) something in ancient Greek society, it created social bonds and mutual obligations. This cultural background illuminates why Paul was careful to maintain his independence by sometimes refusing financial gifts that might have created inappropriate obligations (1 Corinthians 9:15).
• Did you know that the Jewish concept of “giving” as expressed in the Hebrew verb נָתַן (natan) and translated as δίδωμι in the Septuagint had strong covenantal implications? When יהוה (Yahweh) “gives” the land to Israel or “gives” the Torah, He is not merely transferring ownership but establishing covenant relationship. This helps explain why in the New Testament, God’s “giving” of His Son (John 3:16) carries such profound covenantal significance—it’s the ultimate expression of God’s commitment to His people.
• Did you know that δίδωμι appears in a fascinating pattern throughout the Gospel of John? John uses the verb 76 times, often in contexts where Jesus speaks of what the Father has “given” Him (authority, work, disciples) and what He in turn “gives” to His followers (eternal life, commands, the Holy Spirit). This creates a theological flow of giving that originates with the Father, passes through the Son, and extends to believers—revealing that participation in the divine life involves receiving in order to give.

Remember This

δίδωμι reveals the beating heart of our God—a God who gives Himself completely for those He loves, inviting us into a divine cycle of receiving and giving that transforms us into His image and extends His kingdom through every generous act.