Understanding δανείζω (daneidzō) Strong’s G1155: The Divine Principle of Lending That Reveals God’s Generous Heart

Pronunciation Guide: dah-nay-ID-zoh

Basic Definition

Strong’s G1155: The verb δανείζω (daneidzō) fundamentally means “to lend” or “to loan something with the expectation of repayment.” In biblical context, it carries nuances of providing resources to someone in need, with terms that typically involve eventual return. The word appears in contexts discussing both financial transactions between individuals and also metaphorically within teachings about generosity and kingdom economics.

Etymology and Morphology

• Part of Speech: Verb
• Origin: Derived from δάνειον (daneion), “a loan”
• Root Meaning: Related to the concept of giving something that will be returned
• Primary Usage: Teaching sections, particularly in contexts of ethical instruction
• Tense Forms: Appears in present, future, and aorist forms in the NT
• Voice: Active (to lend) and middle (to borrow) forms

δανείζω Morphology:

• δανείζω (present active indicative, 1st person singular) – I lend
• δανείζεις (present active indicative, 2nd person singular) – you lend
• δανείζει (present active indicative, 3rd person singular) – he/she/it lends
• δανείζοντες (present active participle, nominative plural masculine) – those who lend
• δανείσῃ (aorist active subjunctive, 2nd person singular) – you might lend
• δανείσασθε (aorist middle imperative, 2nd person plural) – borrow! (command to multiple people)
• δανειζόμενοι (present middle participle, nominative plural masculine) – those who borrow

Origin & History

The verb δανείζω has pre-biblical roots in classical Greek economic language, where it was commonly used in legal and commercial contexts. In works like Demosthenes’ orations (4th century BCE), the term appears in discussions of loans and financial obligations. Aristotle uses the term in his “Politics” when discussing economic relationships between citizens.

In the Septuagint (LXX), δανείζω appears prominently in passages regulating lending practices within the covenant community, especially in Deuteronomy and Psalms. It became associated with the Torah’s distinctive lending ethics, which were markedly different from surrounding cultures in prohibiting interest on loans to fellow Israelites (Deuteronomy 23:19-20). By New Testament times, the concept had accumulated theological significance through its association with acts of righteousness (as in Psalm 112:5, where the righteous person “lends generously”).

Expanded Definitions & Translation Options

• Commercial lending – To provide money or goods with a formal expectation of repayment
• Charitable lending – To provide resources to someone in need with terms that are favorable to the borrower
• Religious lending – To engage in financial transactions in accordance with divine law
• Metaphorical lending – To give something temporarily, with the understanding it will be repaid or returned in some form

δανείζω Translation Options:

• “To lend” – Most direct equivalent, appropriate in contexts describing straightforward financial transactions
• “To loan” – Slightly more formal alternative, emphasizing the official nature of the transaction
• “To extend credit” – Useful for contexts where the social relationship aspects are emphasized alongside the financial dimension
• “To provide temporarily” – Helpful when translating metaphorical uses, highlighting the non-permanent nature of the arrangement
• “To advance” – Works well when the future expectation of repayment is being emphasized

Biblical Usage

In the New Testament, δανείζω appears primarily in Jesus’ teachings about interpersonal ethics, particularly regarding generosity and kingdom economics. Its first appearance is in Matthew 5:42, where Jesus challenges conventional lending practices by commanding His followers to lend even to those who might not be able to repay. This radical instruction appears in the context of the Sermon on the Mount, where Jesus repeatedly pushes beyond conventional righteousness toward kingdom ethics.

The most theologically significant usage occurs in Luke 6:34-35, where Jesus contrasts worldly lending practices with God’s generosity. Here, δανείζω becomes a vehicle for discussing broader ethical principles about how God’s people should handle resources. The message challenges the transactional, self-interested lending common in the ancient world, replacing it with a vision of generosity that reflects divine character.

Key passages where δανείζω appears include:

• “Give to him who asks of you, and do not turn away from him who wants to borrow [δανείσασθαι] from you.” Matthew 5:42
• “If you lend [δανείζετε] to those from whom you expect to receive, what credit is that to you? Even sinners lend [δανείζουσιν] to sinners in order to receive back the same amount.” Luke 6:34
• “But love your enemies, and do good, and lend [δανείζετε], expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men.” Luke 6:35
• “It is well with the man who deals generously and lends [δανείζει]…” Psalm 112:5 LXX
• “The wicked borrows [δανείζεται] and does not pay back, but the righteous is generous and gives.” Psalm 37:21 LXX

Cultural Insights

In the ancient Near Eastern context, lending practices were often exploitative, with high interest rates that could lead to debt slavery. The Torah’s prohibition against charging interest to fellow Israelites (נֶשֶׁךְ – neshech in Hebrew) represented a radical departure from the economic systems of surrounding nations. When Jesus taught about δανείζω, His first-century Jewish audience would have understood this against the backdrop of these distinctive covenant lending ethics.

The concept of prosbul (פרוזבול), introduced by Hillel the Elder shortly before Jesus’ time, is particularly relevant to understanding the cultural context of δανείζω. This legal innovation allowed creditors to circumvent the Torah’s command to forgive debts in the Sabbatical year. By Jesus’ day, these technical workarounds had become common, effectively undermining the spirit of Torah’s lending provisions. His teachings on lending without expectation of return can be seen as a direct challenge to these legalistic maneuvers that preserved the letter while violating the spirit of the Law.

Additionally, in Greco-Roman society, lending often functioned as a means of establishing patron-client relationships and social obligations. When wealthy patrons would lend money, they were not merely engaging in financial transactions but cementing social hierarchies and obligations. Jesus’ teaching on δανείζω challenged these cultural power dynamics by advocating lending practices that did not create social indebtedness.

Theological Significance

The concept of δανείζω reveals profound theological truths about God’s character and His expectations for His people. At its core, biblical lending ethics reflect the understanding that everything ultimately belongs to Yahweh, and humans are merely stewards of His resources. When God’s people lend according to covenant principles, they mirror His own generosity in providing resources without exploiting those in need.

The Messiah’s teaching on lending expands this theological foundation by connecting it directly to the character of God. In Luke 6:35, Jesus explicitly links lending without expectation of return to being “sons of the Most High.” This familial language indicates that generous lending is not merely an ethical obligation but a manifestation of divine likeness. When believers lend generously and graciously, they reflect the image of their heavenly Father, who gives freely even to “the ungrateful and evil.”

Furthermore, δανείζω opens a window into understanding God’s economy of grace. Just as human lenders must sometimes write off debts that cannot be repaid, God’s ultimate act of grace was to satisfy our spiritual debt through the sacrificial death of His Son. Our inability to repay what we spiritually “borrowed” from God—life, breath, and being—becomes the stage upon which His mercy shines most brightly. The Messiah’s teaching about lending thus becomes a parable of salvation itself, where we are the debtors who could never repay what we owe, yet find our debts canceled through divine generosity.

Personal Application

Understanding δανείζω challenges believers to examine their attitude toward possessions and generosity. In a world dominated by consumer credit and interest-maximizing investments, Jesus’ teaching calls us to a radically different approach to financial resources. Rather than asking “How can I maximize returns?” the kingdom question becomes “How can my resources serve God’s purposes and people?”

This doesn’t necessarily mean abandoning all expectations of repayment in every financial transaction, but it does mean operating with kingdom priorities rather than merely worldly ones. Practical application might include offering interest-free loans to fellow believers in need, extending generous terms for repayment, or even being prepared to write off debts when repayment would cause hardship. It might mean investing resources in people and kingdom purposes that may not offer financial returns but yield eternal dividends. When we practice this kind of generous lending, we don’t merely transfer resources—we communicate the heart of God and participate in His economy of grace.

Related Words

• δάνειον (daneion, dah’-ni-on) – a loan, debt; the object being lent. This is the noun from which δανείζω derives, focusing on the actual item or money being loaned. See G1156
• δανειστής (daneistēs, dah-nace-tace’) – a moneylender, creditor; one who makes loans. This term appears in the parable of the two debtors in Luke 7:41, representing the one to whom others are indebted. See G1157
• ὀφείλω (opheilō, of-i’-lo) – to owe, be indebted; a broader term for obligation, whether financial or moral. While δανείζω focuses on the act of lending, ὀφείλω emphasizes the resulting state of indebtedness. See G3784
• χρεωφειλέτης (chreōpheiletēs, khreh-o-fi-let’-ace) – a debtor; one who owes money. This compound word literally means “one who owes a debt” and appears in Jesus’ parables about forgiveness. See G5533
• χαρίζομαι (charizomai, khar-id’-zom-ahee) – to show favor, forgive; to cancel a debt out of grace. This word represents the opposite end of the lending spectrum—the gracious cancellation of what is owed. See G5483

Did You Know?

• The Jewish practice of interest-free lending to fellow community members has continued for thousands of years through gemachs (גמ”ח), an acronym for gemilut chasadim (acts of loving-kindness). These free loan societies exist today in Jewish communities worldwide, providing interest-free loans for everything from money to wedding dresses to medical equipment—a living application of the principles behind biblical δανείζω.
• In the ancient world, default on loans could lead to debt slavery, where the borrower or their family members would become servants of the lender until the debt was paid. This reality forms the backdrop for Jesus’ parable of the unmerciful servant in Matthew 18:23-35, deepening our understanding of why lending ethics were so central to biblical social justice.
• The modern practice of microlending, pioneered by Nobel Prize winner Muhammad Yunus, has roots in principles similar to those behind biblical δανείζω. By providing small loans on favorable terms to those typically excluded from traditional banking systems, micro-lending organizations have helped millions escape poverty while maintaining the dignity of borrowers—an approach that resonates with the biblical vision of lending as an act of righteousness rather than merely profit-seeking.

Remember This

δανείζω reminds us that in God’s economy, resources flow through us, not to us—we are channels of His provision, not reservoirs, called to lend generously as those who have freely received from the ultimate Giver.