Understanding δαπανάω (dapanaō) Strong’s G1159: The Divine Stewardship of Resources that Reveals Kingdom Priorities

Pronunciation Guide: dap-an-ah’-o (with emphasis on the final syllable)

Basic Definition

Strong’s G1159: The Greek word δαπανάω (dapanaō) fundamentally means “to spend, expend, or consume completely.” It refers to the expenditure of resources—whether money, possessions, time, or energy—often with the connotation of significant or even total depletion. In the New Testament, this word carries nuances ranging from necessary spending to wasteful squandering, revealing the biblical perspective on stewardship and priorities.

Etymology and Morphology

• Part of Speech: Verb
• Root Word: δαπάνη (dapanē) – expense, cost
• Language Origin: Classical Greek
• Primary Usage: Narrative passages, parables, and practical teaching sections about stewardship and resources
• Voice/Mood: Typically appears in active voice, indicating direct, intentional action by the subject

δαπανάω Morphology:

• δαπανάω (present active indicative, 1st person singular) – I spend/consume
• δαπανᾷς (present active indicative, 2nd person singular) – you spend/consume
• δαπανᾷ (present active indicative, 3rd person singular) – he/she/it spends/consumes
• δαπανῶμεν (present active indicative, 1st person plural) – we spend/consume
• δαπανήσω (future active indicative, 1st person singular) – I will spend/consume
• ἐδαπάνησα (aorist active indicative, 1st person singular) – I spent/consumed
• δεδαπάνηκα (perfect active indicative, 1st person singular) – I have spent/consumed
• δαπανηθῇ (aorist passive subjunctive, 3rd person singular) – it might be spent/consumed

Origin & History

The verb δαπανάω has deep roots in classical Greek literature, where it originally described the consumption or using up of physical resources. In Homer’s works, particularly the “Odyssey,” forms of this word appear when describing the depletion of provisions or wealth. Herodotus employs it when discussing the expenses of grand building projects or military campaigns. By the time of Aristotle, the word had developed nuanced economic connotations in his discussions of household management (οἰκονομία) in “Politics,” where he discusses proper and improper expenditures.

In the Septuagint (LXX), δαπανάω appears in contexts related to the proper or improper use of resources, particularly in wisdom literature. In Proverbs and Ecclesiastes, it often carries cautionary tones about wasteful spending. The Jewish historian Josephus uses the term extensively in his “Antiquities of the Jews” when describing the lavish expenses of temple construction and royal expenditures, notably relating to Solomon’s building projects and Herod’s expansive architectural endeavors.

Expanded Definitions & Translation Options

• Necessary Expenditure – The neutral use of resources for legitimate purposes
• Sacrificial Giving – The intentional and generous releasing of resources for others’ benefit
• Wasteful Consumption – The imprudent or excessive depletion of resources
• Complete Depletion – The total exhaustion of available resources
• To Bear Expenses – To take responsibility for costs on behalf of others

δαπανάω Translation Options:

• “To spend” – Best used when the context indicates a neutral expenditure without judgment on its wisdom or necessity
• “To expend completely” – Appropriate when emphasizing the thorough or total nature of the expenditure
• “To consume” – Suitable when the focus is on the depletion aspect rather than the purpose
• “To bear the expense” – Particularly fitting in contexts where someone takes financial responsibility for others (as in Acts 21:24)
• “To waste” – Most appropriate in contexts where the spending is portrayed as excessive or misguided (as in Luke 15:14)

Biblical Usage

In the New Testament, δαπανάω appears in pivotal passages where resource management reveals heart priorities and spiritual condition. Its first appearance in Mark 5:26 describes the desperate situation of the woman with the issue of blood who had “spent all that she had” on physicians without receiving healing—highlighting both her desperate need and the insufficiency of worldly solutions apart from the Messiah. In the Parable of the Prodigal Son (Luke 15:14), the son “squandered” his inheritance, illustrating spiritual waywardness through financial wastefulness.

The apostle Paul employs δαπανάω when discussing his willingness to “spend and be spent” for the Corinthian believers (2 Corinthians 12:15), revealing sacrificial love that mirrors the Messiah’s self-giving. James uses the term to rebuke those who pray with wrong motives, intending to “spend” what they receive on their pleasures (James 4:3). In each usage, δαπανάω serves as a window into spiritual priorities, revealing whether one’s expenditures align with Kingdom values or worldly desires.

• “[She] had spent [δαπανήσασα] all that she had, and was no better, but rather grew worse.” Mark 5:26
• “And when he had spent [δαπανήσαντος] everything, a severe famine arose in that country, and he began to be in need.” Luke 15:14
• “Take them and purify yourself along with them and pay their expenses [δαπάνησον] so that they may shave their heads.” Acts 21:24
• “I will most gladly spend [δαπανήσω] and be spent for your souls.” 2 Corinthians 12:15
• “You ask and do not receive, because you ask wrongly, to spend [δαπανήσητε] it on your passions.” James 4:3

Cultural Insights

In the ancient Mediterranean economy, which operated largely on principles of limited good, spending and consumption held profound social implications beyond mere financial transactions. Unlike modern capitalist economics, the ancients generally believed that wealth existed in fixed quantities, meaning one person’s gain necessarily came at another’s expense. Within this cultural framework, δαπανάω could signal not just personal financial choices but one’s position within social hierarchies and patronage systems.

The concept of honorable spending versus shameful waste was deeply ingrained in Jewish culture. The Talmudic principle of bal tashchit (do not destroy or waste) derived from Deuteronomy 20:19-20 taught responsible stewardship of resources as a religious obligation. However, the Jewish concept of tzedakah (righteous giving) simultaneously encouraged generous expenditure for those in need. These complementary principles illuminated the spiritual dimension of spending seen in δαπανάω—wise stewardship balanced with sacrificial generosity, reflecting the character of Yahweh Himself who both created with abundant provision and established boundaries for proper use.

Theological Significance

The theological implications of δαπανάω reveal the divine economy of the Kingdom, where value, expenditure, and consumption find their proper meaning in light of God’s character and purposes. The Messiah Jesus’ teaching on where our treasure is, there our heart will be also (Matthew 6:21) finds practical expression in how we δαπανάω—how we spend, consume, and invest our resources. Our expenditures become a tangible expression of our spiritual priorities and values.

The ultimate theological paradigm for understanding δαπανάω is found in God’s own “spending” of His Son for our redemption. While the exact term isn’t used, the concept is powerfully present in passages like John 3:16 where God “gave” His only begotten Son—the costliest expenditure in cosmic history. This divine example transforms our understanding from mere financial stewardship to spiritual investment principles. Just as the Messiah “spent Himself” completely for us, Paul’s willingness to “spend and be spent” (2 Corinthians 12:15) reflects the sacrificial economic model of the Kingdom, challenging believers to evaluate all expenditures in light of eternal rather than temporal returns.

Personal Application

When we examine how we δαπανάω our resources—whether money, time, talents, or energy—we confront profound questions about our spiritual priorities. The pattern of our spending reveals the true orientation of our hearts. Do we, like the Prodigal Son, δαπανάω our inheritance on temporary pleasures? Or do we, like Paul, gladly δαπανάω ourselves for the spiritual welfare of others? Each financial decision becomes a spiritual crossroads, an opportunity to align our resource allocation with eternal values.

Consider conducting a “δαπανάω audit” of your life. Examine your bank statements, calendar, and energy expenditures through the lens of Kingdom priorities. Where are you investing the resources God has entrusted to you? Remember that God does not call us to asceticism or joyless frugality, but to wise stewardship that reflects His generous yet purposeful character. Like the woman who “spent all she had” to seek healing, there are times when extravagant expenditure reflects righteous desperation for God’s intervention. The question is not “Are you spending?” but “Are your expenditures advancing the Kingdom and reflecting the heart of your Heavenly Father?”

Related Words

• δαπάνη (dapanē) – expense, cost; the noun form from which δαπανάω derives, referring to the actual expenditure rather than the act of spending. Used when calculating the cost of discipleship in Luke 14:28. See G1160
• ἀναλίσκω (analiskō) – to consume, use up, destroy; carries a more destructive connotation than δαπανάω, often describing consumption by fire or complete destruction. See G355
• δαπανάω ἑαυτόν (dapanaō heauton) – to spend oneself; a specialized usage referring to personal sacrifice, as seen in Paul’s willingness to be “spent out” for others, suggesting complete self-giving. Technically a phrase rather than a distinct word. See G1159
• καταναλίσκω (katanaliskō) – to consume entirely; an intensified form that emphasizes complete consumption, particularly in the context of God as a consuming fire in Hebrews 12:29. See G2654
• προσδαπανάω (prosdapanaō) – to spend additionally; used only once in the New Testament when Paul tells the innkeeper he will repay whatever more he “spends” on the wounded man’s care in the Good Samaritan parable. See G4325

Did You Know?

• The economic implications of δαπανάω were well understood in the first-century Mediterranean world, where approximately 90% of the population lived at or near subsistence level. For most people hearing Jesus’ teachings, the idea of “spending everything” as the woman with the issue of blood had done would represent a catastrophic financial situation that could threaten survival itself, heightening the desperation and faith displayed in her reaching for the Messiah’s garment.
• Modern Greek still uses forms of δαπανάω in financial terminology. The Greek Ministry of Finance is called “Υπουργείο Οικονομικών” but governmental expenditures are often referred to as “δημόσιες δαπάνες” (public expenditures). This linguistic continuity demonstrates how deeply embedded economic concepts of spending have remained in Greek culture from biblical times to the present day.
• In rabbinic tradition, there was a concept known as הוצאת שבת (hotzaat Shabbat), or “Sabbath expenditures,” which taught that expenses incurred for honoring the Sabbath were exempt from the normal restrictions on spending. This cultural background illuminates how certain “expenditures” could be considered spiritually beneficial rather than wasteful in Jewish thought, providing context for Jesus’ teachings on Kingdom economics that often challenged conventional wisdom about proper spending.

Remember This

Δαπανάω reveals not merely what we do with our resources but who we truly are, for our patterns of expenditure form the economic autobiography of our hearts in the divine ledger of the Kingdom.