תְּשׁוּרָה

From the study of 1 Samuel 9:7

Range of meaning

This word appears only here in the Hebrew Bible, so its meaning comes from context and from the root it seems to be built on. The context makes it clear that it is something you bring to the man of God when you go to consult him: a present for an audience. The most common explanation links it to the verb shur, 'to see, behold, regard' (Numbers 23:9; 24:17; Job 35:13). On that view it is the gift that comes with 'seeing' someone, that is, being admitted to their presence. Others connect it to shur 'to travel, journey' (compare Isaiah 57:9), which would make it a present carried on a journey, but this is less widely held.

Against the English

KJV and WEB say 'present'; BSB says 'gift'. These are accurate. A modern reader, though, may hear 'gift' as something optional and spontaneous. Here it is a customary courtesy that is socially expected. It sits somewhere between a gift and a consultation fee, without being a wage or a bribe.

How it drifted

There is no real drift. The English is simply less specific than the Hebrew, which names a particular kind of social gift.

Used elsewhere in the period

The word has no other occurrence in the Hebrew Bible. The Greek Septuagint seems to sidestep it, which suggests the translators were not sure of it. The Latin Vulgate (as far as can be told) uses sportula, a little basket or gift-handout. The custom itself is well attested. Jeroboam's wife brings ten loaves, cakes and a jar of honey to the prophet Ahijah (1 Kings 14:3). Ben-hadad sends Hazael with forty camel-loads of goods to Elisha (2 Kings 8:8–9). Naaman brings silver and clothing to Elisha (2 Kings 5:5, 15). Amos is told to 'eat bread' as a prophet in Judah (Amos 7:12), and Micah attacks prophets who 'divine for silver' (Micah 3:5, 11). Paying for consultation was normal across the ancient Near East. Diviners and temple personnel in Mesopotamia and elsewhere received fees and gifts.