מַתָּנָה
a present; specifically (in a good sense), a sacrificial offering, (in a bad sense) a bribe
Definition
The Hebrew noun מַתָּנָה (mattânâh) primarily means 'a gift' or 'present,' but its meaning varies significantly by context. In a positive, sacred sense, it often refers to offerings given to God, such as the contributions for the sanctuary (Exodus 28:38) or the offerings of the people (Leviticus 23:38). In a neutral or secular sense, it denotes a simple gift or portion, like the gifts Abraham gave to his other sons (Genesis 25:6). However, in a negative sense, the same word can imply a 'bribe' or corrupt payment, highlighting how the moral quality of a 'gift' depends entirely on the intent and context of the giver and receiver.
Biblical Usage
מַתָּנָה appears 17 times in the Old Testament, predominantly in the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy) and in Chronicles. Its usage spans three main contexts: sacred offerings to God (e.g., Numbers 18:6-7, 29), personal or tribal gifts (Genesis 25:6; 2 Chronicles 21:3), and the potential for bribes (implied in contexts like Exodus 23:8, though the word itself isn't used there for bribe; the negative connotation is inherent in the semantic range). The word is closely tied to priestly and Levitical portions in Numbers, emphasizing their 'gift' from the Israelites.
Etymology
מַתָּנָה is the feminine form of the noun מַתָּן (mattan, H4976), which also means 'gift.' Both derive from the root נ־ת־ן (n-t-n), meaning 'to give.' This connection to the basic act of giving underscores the word's fundamental sense of something given voluntarily. Cognates exist in other Semitic languages, like Aramaic and Ugaritic, with similar meanings of 'gift' or 'offering.'
Semantic Range
מַתָּנָה is theologically significant as it bridges human generosity and divine provision. In its sacred use, it reflects the theology of offering: gifts to God are not payments but voluntary expressions of devotion and acknowledgment that all comes from Him (as seen in the contributions for the Tabernacle). The dual potential meaning—sacred offering versus corrupt bribe—serves as a powerful ethical lesson: the same outward act can be worship or sin based on the heart's condition. Understanding this range deepens reading of texts about offerings and warnings against injustice.
In ancient Israelite culture, gift-giving (מַתָּנָה) was a key social and religious practice. Gifts cemented relationships, sealed agreements, and honored superiors or deities. The line between a generous gift and an obligating bribe was thin and culturally recognized; a 'gift' could unduly influence judges or leaders (Proverbs 15:27). In religious context, gifts to the priesthood (Numbers 18) were not optional charity but divinely mandated portions for the tribe of Levi, which had no land inheritance, framing their sustenance as a 'gift' from God via the people.
מִנְחָה (minchah, H4503) — a gift or offering, often a grain offering, more specifically cultic. שֹׁחַד (shochad, H7810) — specifically a bribe, always negative. תְּרוּמָה (terumah, H8641) — a contribution or heave offering, lifted up to God. קָרְבָּן (qorban, H7133) — an offering or sacrifice brought near to God.
Word Details
How this works
Hebrew definitions are from Brown-Driver-Briggs (1906) and Strong's Exhaustive Concordance (1890), both public domain. BDB was groundbreaking for its era but reflects 19th-century assumptions about Semitic etymology. Modern scholarship (HALOT, DCH) has revised many entries. Use these definitions as a starting point for exploration, not as the final word on a term's meaning in context.
Full methodology & sources →