Appendix 1 – What, Manna, Mammon, Apportion

Relates to discussion in Post 16, “Testing”

Mammon and Manna Word Families from Biblical Hebrew app (2017) מה, ממ, מנ families of words

• Possibly relevant מה words

מָה -how (long, oft, (-soever)), (no-) thing, what (end, good, purpose, thing), whereby(-fore, -in, -to, – with), (for) why.

מָה -how great (mighty), that which, what(-soever), why.

מָהַהּ -delay, linger, stay selves, tarry.

מָהַר -endow, [idiom] surely.

מהַֹר -dowry.

• Possibly relevant ממ words

מֵמַד -measure.

מָמוֹת -death.

מִמְכָּר -[idiom] ought, (that which cometh of) sale, that which…sold, ware.

מִמְכֶּרֶת -[phrase] sold as.

• Possibly relevant מנ words

מָן -manna. מָן • -what, who(-msoever, [phrase] -so).

מִן -above, after, among, at, because of, by (reason of), from (among), in, [idiom] neither, [idiom] nor, (out) of, over, since, [idiom] then, through, [idiom] whether, with.

מִן -according, after, [phrase] because, [phrase] before, by, for, from, [idiom] him, [idiom] more than, (out) of, part, since, [idiom] these, to, upon, [phrase] when.

מֵן -in (the same) (Psalm 68:23), stringed instrument (Psalm 150:4), whereby (Psalm 45:8 (defective plural)).

מְנָא -number, ordain, set.

מְנֵא -Mene. -knowledge, reason, understanding.

מָנָה -appoint, count, number, prepare, set, tell.

מָנֶה -maneh, pound.

מנֶֹה -time. h4489

מָנָה -such things as belonged, part, portion.

מָנוֹן -son. h4497

מִנְחָה -gift, oblation, (meat) offering, present, sacrifice. מִנְחָה • -oblation, meat offering.

מְנַחֵם -Menahem.

מָנַחַת -Manahath.

מְנִי -number.

מִנִּי -Minni.

מִניְמִָין -Miniamin. Compare מִיָּמִן [Mîyâmin].

מִניְָן -number.

מִנִּית -Minnith.

מִנְלֶה -perfection.

מָנַע -deny, keep (back), refrain, restrain, withhold.

מְנָת -portion.

• MAMMON

ESD g3126. μαμμωνᾶς mammōnas; of Aramaic origin (confidence, i.e. wealth, personified); mammonas, i.e. avarice (deified): — mammon. AV (4) – mammon 4; mammon treasure riches (where it is personified and opposed to God)
CWSBD h3126. μαμμωνᾶς mammōnás, μαμωνᾶς mamōnás; gen. mammōná, masc noun. Wealth, the personification of riches. Mammon, the comprehensive word for all kinds of possessions, earnings, and gains, a designation of material value, the god of materialism. In Luke 16:9, 11, it denotes riches, equivalent to ploútos (G4149), wealth. In Matt. 6:24 and Luke 16:13, κύριος kúrios personifies mammon, the god of materialism.
TDNT (Theological Dictionary of the New Testament (Abrid) μαμωνᾶς mamōnás [wealth, mammon] 1. The Gk. mamōnás seems to come from an Aramaic noun which most probably derives from the root ’mn (‘that in which one trusts’). [h3231 / h0539 / h0540 / h0541 – see discussion Section 2, Chapter 6] 2. The word does not occur in the OT but is used in Jewish writings in the senses a. ‘resources,’ b. ‘gain’ (especially dishonest), and c. ‘compensation’ or ‘ransom,’ but also ‘bribe.’ In general it has an ignoble sense, is often called unrighteous, and is a target of ethical censure and admonition. 3. In the NT the word occurs only on the lips of Jesus. It denotes ‘earthly goods,’ but always with a stress on their materialistic character. When people trust in it (Lk. 12:15ff.) or give their hearts to it (Mt. 6:21), they cannot love God. Believers, then, must break out of enslavement to it and learn to depend on God (Mt. 6:24). From the unjust steward they must learn to use it in the service of love for others (Lk. 16:1ff.). Faithfulness with even a modest amount of mammon is the presupposition of God’s entrusting the true riches to them (Lk. 16:10-11). [F. HAUCK, IV, 388-90]

• WHAT?

• Exodus 16:15 (ESV) 15 When the people of Israel saw it, they said to one another, “What (h4479. מָן mân) is it?” For they did not know what (h4100. מָה mâ) it was. And Moses said to them, “It is the bread that the YHWH has given you to eat. [See h4100. מָה mâ directly below; see h4479. מָן mân in numerical order, later]

ESD h4100. מָה mâ; or מַה mah; or ־ מָ ma; or ־ מַ ma; also מֶה meh; a primitive particle; properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and even relatively, that which); often used with prefixes in various adverbial or conjunctive senses: — how (long, oft, (- soever)), (no-)thing, what (end, good, purpose, thing), whereby(-fore, -in, -to, -with), (for) why. AV (27) – what, how, why, whereby, wherein, how long, how oft, to what end; interr pron what, how, of what kind (interrogative) what? of what kind what? (rhetorical) whatsoever, whatever, what (adverb) how, how now why how! (exclamation) (with prep) wherein?, whereby?, wherewith?, by what means? because of what? the like of what? how much?, how many?, how often? for how long? for what reason?, why?, to what purpose? until when?, how long?, upon what?, wherefore? indef pron anything, aught, what may
CWSBD H4100. מָה māh, מֶה meh: An indefinite interrogative pronoun meaning what? It is used hundreds of times and its exact function must be determined from its contextual usage. The main categories of usage are noted here: (1) as an interrogative meaning what? It is used in a direct question before verbs or nouns (Gen. 4:10; 15:2; 37:26; Ex. 3:13); with zeh (H2088) following, it means what, now? (1 Sam. 10:11); following a word in the construct, of, state, it means of what (Num. 23:3). It is used in indirect questions after such words as see, rā’āh (Gen. 2:19; 37:20); it is used to indicate something of little or no value (Gen. 23:15); it is used in the idiom, “What to me and to you” (Judg. 11:12; 2 Sam. 16:10). (2) It is used as an adverb meaning how? (Gen. 44:16; Num. 23:8; Job 31:1); why? (Ex. 14:15, How! in the sense of an exclamation (Gen. 38:29). It is used as an indefinite pronoun meaning anything, whatever (Num. 23:3; 1 Sam. 19:3). (3) It combines with prepositions to express various nuances of its basic meanings: wherein, whereby, wherewith, by what means, for what reason (Gen. 15:8; Ex. 22:27[26]; 33:16; Judg. 16:5; 2 Sam. 21:3; Isa. 1:5; Mic. 6:6). Kammeh means how many, how much (Gen. 47:8; 2 Sam. 19:34[35]); ‘a¨d-mah (Ps. 4:2[3]) means until when?
TWOT מָה 1149 (mâ) what? This frequently-occurring interrogative pronoun is most significant when associated with the word “name.” “What is your name?” is not a question which inquires after a person’s family or personal name; it endeavors to find what character or quality lies within or behind the person. To ask for simple identification, one would say in Hebrew, “Who ( מִי ) are you?” Thus, the “man” who wrestled with Jacob asked him in Gen 32:27 [H 28], “What is your name?” When he responds, “Jacob” (supplanter), the “man” (called an angel in Hos 12:4 [H 5]) says that it is now “Israel” (Prince of God). In Prov 30:4, Agur asks who has ascended to heaven and then descended? Who has gathered the wind in his fists? Who has bound the waters in a garment? Who has established the ends of the earth? What is his name? What is his son’s name? The speaker is not asking for God’s name. Rather, he seeks to know its character and meaning. Accordingly, the question which Moses anticipates from his enslaved brethren, “What is his name?” (Ex 3:13), corresponds to our discussion above. The Israelites will wish to know Yahweh’s character and qualities which will enable him to prevail over the difficulties they face. So Moses reveals just what the name Yahweh (YHWH) means: He is the God who will dynamically and effectively meet their need. Finally, notice that God brings the animals to Adam to see “what” he will call them (Gen 2:19). As Motyer says, “Verse 20b indicates that qualitative issues are present” (p. 18, fn. 46). Other significant passages in which מָה is associated with persons include Ex 16:7-8; Num 16:11; 2 Sam 9:8; 2 Kgs 8:13; Job 7:17; 15:14; 21:15; Ps 8:4 [H 5]; 144:3; Song 5:9; Isa 45:10; Lam 2:13; Ezek 19:2. It is associated with impersonal items in ten passages: 1 Kgs 9:13; Zech 1:9, 19 [H 2:4]; 4:4, 11; 5:6; 6:4; Est 9:26. Bibliography: Buber, Martin, The Revelation and the Covenant, Harper & Row, 1958, pp. 48-55. Motyer, J. A., The Revelation of the Divine Name, London: Tyndale, 1959, pp. 17-24. W.C.K.

• Genesis 2:19-20 LITV 19 And YHWH God formed every animal of the field, and every bird of the heavens out of the ground. And He brought them to the man, to see what [h4100. מָה mâ ••] he would call it. And all which the man might call it, each living soul, that was its name [h8034. שֵׁם šêm]. 20 And the man called names to all the cattle, and to the birds of the heavens, and to every animal of the field. But no helper suited to him was found for a man.

• Exodus 3:14 NASB 14 God said to Moses, “ I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’” He is the “One who exists.” This is the meaning of YHWH, the “I AM.”

TWOT 1210 מָן (mān) II, what, who, whomsoever. Ex 16:15 contains the only use in the Hebrew OT of the interrogative pronoun מָן . The KJV, ASV (marg), and RSV (marg) translate mān-hûa as “it is manna,” while KJV (Marg) and the texts of ASV and RSV translate “what is it?” The comment “they did not know what it was” indicates that the ASV and RSV translation is to be preferred over the KJV. Most contemporary scholars follow BDB in identifying מָן as a late popular etymology of מָן “manna” based on the late Aramaic usage. מָן is not the common OT word for “what,” but this usage is not unknown in the second millenium B.C. UT 19: no. 1504 lists several occurrences of mn(m), both personal “who” and impersonal “what.” It appears that מָן “what” is a common Semitic word-not a “popular etymology. (See also Huffmon, Herbert B., Amorite Personal Names in the Mari Texts, Johns Hopkins, 1965, pp. 103, 231.) Bibliography: TDNT, IV, pp. 462-65. G.L.C.
ESD h4101. מָה mâ; (Aramaic) corresponding to h4100: — how great (mighty), that which, what(-soever), why. AV (13) – what 6, why 3, that which 1, whatsoever 1, how great 1, how mighty 1; what, whatever what?whatever, what, whatsoever how?, why?, wherefore? (with prefixes) •corresponding to ESD h4100. מָה mâ; or מַה mah; or ־ מָ ma; or ־ מַ ma; also מֶה meh

• MANNA –

ESD h4478. מָן mân; from 4100; literally, a whatness (so to speak), i.e. manna (so called from the question about it): — manna. AV (14) – manna 14; manna the bread from Heaven that fed the Israelites for 40 years of wilderness wanderings means ‘What is it?’
CWSBD h4478. מָן mān: A masculine noun meaning manna, who, or what. This is the reaction that the Israelites had to the substance that YHWH gave them to eat (Ex. 16:15). They asked “What is it?” which translates into mān. This substance is described as wafers made with honey and like white coriander seeds in shape (Ex. 16:31). The manna could be ground into grain and cooked into cakes (see Num. 11:7, 8). When the Israelites entered the Promised Land, God caused the manna to cease (Josh. 5:12). Concordance H4478. I. מָן mān masc. noun (manna) Ex. 16:15 (nasb, niv, see II),31,33,35; Num. 11:6,7,9; Deut. 8:3,16; Josh. 5:12; Neh. 9:20; Ps. 78:24. II. מָן mān interrog. pron. (what?) Ex. 16:15(kjv, see I).
TWOT 1209 מָן (mān) I, manna. Manna was the basic food of the Israelites during their wilderness wanderings. It occurred along with the miraculous provision of water and quail, The English spelling “manna” is derived from the LXX. In Ex 16:14 the LXX reads “man” but elsewhere “manna.” Although manna played a crucial role in the life of the Israelites, the word appears only fourteen times in the OT, all but four of them occurring in Ex 16, Num 11, and Deut 8. Manna is called the “bread” from God (leizem, Ex 16:15), “food” from heaven ( דְּגַן , Ps 78:24, ASV), and “angel’s food” (, אַבִּירִיםלֶחֶם 78:25). The translation “angel’s food,” while picturesque, is not accurate. The ASV “bread of the mighty” is preferable. There is no other instance of “angel” being used to translate אַבִּירִים . “Mighty” or “strong” is more usual, and fits the parallel structure of the Psalm better. Possibly it could be “bread of God” using the word אָבִיר (q.v.) as a surrogate for deity (cf. Jn 6:33). The Israelites ate manna from the middle of the second month after the Exodus (16) until the day of their arrival in Canaan (Josh 5:12; Ex 16:35). Only the portion preserved by Aaron in the tabernacle remained after that time. According to Deut 8:3, 16, the purpose of the giving of the manna was to teach God’s people to depend upon him and his words for their lives and their needs. If the Word of God is his creative instrument in bringing the cosmos into existence (Gen 1:3ff; Ps 33:6, 9), then here too what God utters from his mouth is concretely realized. Man can only survive by depending on his saving creative Word. (Note the use of Deut 8:3 by Jesus in his response to Satan’s temptation to turn stones to bread in Mt 4:4 and Lk 4:4. Jn 6 develops at length the role of Jesus as the true manna.) There have been many attempts to identify manna with some natural edible substance found in western Sinai. The most widely held theory identifies the manna with a secretion from the tamarisk tree (Tamarix gallica). Certain types of insects puncture the bark and small, sticky, light-colored drops of sap crystallize on the twigs or drop to the ground. In the cool of the morning, before the hot sun melts them, these sweet particles can be gathered and eaten. There are obvious resemblances between this natural phenomenon and the biblical manna: both appear in the morning “with the dew” (Num 11:9); the material looks like small white globules or flakes (Ex 16:14, 31; Num 11:7; the description “appearance of bdellium” was interpreted by the rabbi’s as “like pearls,” LXX κρύσταλλος); the taste is sweet, “like wafers made with honey and oil” (Ex 16:31; Num 11:8); and both substances melt in the sun (Ex 16:21). However, there are also differences between these two substances. Manna could be ground or milled, baked or boiled (16:23; Num 11:8); the tamarisk secretion cannot be processed this way. Only on the sabbath could the manna be kept for more than a day without becoming wormy. The tamarisk secretion occurs only for a few weeks in the summer, while manna was a daily provision for forty years in the Negeb as well as western Sinai, suddenly ceasing when Israel entered Canaan. This suggests that in fact the manna was a miraculous provision for the nation. G.L.C.

• Exodus 16:31-35 ESV 31 Now the house of Israel called its name •manna [h4478. מָן mân; from 4100]. It was like coriander seed, white, and the taste of it was like wafers made with honey. 32 Moses said, “This is what YHWH has commanded: ‘Let an omer of it be kept throughout your generations, so that they may see the bread with which I fed you in the wilderness, when I brought you out of the land of Egypt.’” 33 And Moses said to Aaron, “Take a jar, and put an omer of •manna [h4478. מָן mān] in it, and place it before YHWH to be kept throughout your generations.” 34 As YHWH commanded Moses, so Aaron placed it before the testimony to be kept. 35 The people of Israel ate the manna forty years, till they came to a habitable land. They ate the •manna till they came to the border of the land of Canaan.

• Numbers 11:4-9 ESV 4 Now the rabble that was among them had a strong craving. And the people of Israel also wept again and said, “Oh that we had meat to eat! 5 We remember the fish we ate in Egypt that cost nothing, the cucumbers, the melons, the leeks, the onions, and the garlic. 6 But now our strength is dried up, and there is nothing at all but this •manna [h4478. מָן mān] to look at.” 7 Now the •manna [h4478. מָן mān] was like coriander seed, and its appearance like that of bdellium. 8 The people went about and gathered it and ground it in handmills or beat it in mortars and boiled it in pots and made cakes of it. And the taste of it was like the taste of cakes baked with oil. 9 When the dew fell upon the camp in the night, the •manna [h4478. מָן mān] fell with it.

• Deuteronomy 8:3 ESV 3 And he humbled you and let you hunger and fed you with •manna [h4478. מָן mān], which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every (word) that comes from the mouth of YHWH.

• Deuteronomy 8:16 ESV 16 who fed you in the wilderness with •manna [h4478. מָן mān] that your fathers did not know, that he might humble you and test you, to do you good in the end.

• Joshua 5:12 ESV 12 And the •manna [h4478. מָן mān] ceased the day after they ate of the produce of the land. And there was no longer •manna [h4478. מָן mān] for the people of Israel, but they ate of the fruit of the land of Canaan that year.

• Nehemiah 9:20 ESV 20 You gave your good Spirit to instruct them and did not withhold your •manna [h4478. מָן mān] from their mouth and gave them water for their thirst.

• Psalm 78:23-25 ESV 23 Yet he commanded the skies above and opened the doors of heaven, 24 and he rained down on them •manna [h4478. מָן mān] to eat and gave them the grain of heaven. 25 Man ate of the bread of the angels; he sent them food in abundance.

ESD h4479. מָן mân; (Aramaic) from 4101; who or what (properly, interrogatively, hence, also indefinitely and relatively): — what, who(-msoever, + -so). AV (10) – whomsoever 4, who 3, whoso 2, what 1; who?, what?, whoever, whosoever •from h4101. מָה mâ; (Aramaic) corresponding to 4100
CWSBD h4479. מַן man: An Aramaic interrogative pronoun meaning who, whoever, what. It refers to persons, who (Ezra 5:3, 9; Dan. 3:6, 11); to things, e.g., whose names or what names (Ezra 5:4); or to gods (Dan. 3:15). It is used in an indefinite sense, who(m)ever (Dan. 4:17[14], 25[22], 32[29]; 5:21).
TWOT מַן 2832 (man) who. Used also with דִּי , “who is there that?” Cf. Hebrew . מִי

• TO APPORTION, NUMBER

ESD h4487. מָנָה mânâ; a primitive root; properly, to weigh out; by implication, to allot or constitute officially; also to enumerate or enroll: — appoint, count, number, prepare, set, tell. AV (28) – number 14, prepare 5, appointed 4, tell 3, count 1, set 1; to count, reckon, number, assign, tell, appoint, prepare (Qal) to count, number reckon, assign, appoint (Niphal) to be counted, be numbered to be reckoned, be assigned (Piel) to appoint, ordain (Pual) appointed (participle)
BDB מָנָה† vb. count, number, reckon, assign (NH id.; As. manû Dl:HWB 416; Ar. مَني assign, apportion; Aram. מְנָא ,ܐܢܳܡ);-Qal Pf. מָנָה Nu 23:10; וּמָנִ֫יתִי Is 65:12; Impf. 2 ms. 1 ־ תִּמְנֶה K 20:25; 2 וַיִּמְנוּ K 12:11; Imv. 2 מְנֵה S 24:1; Inf. cstr. לִמְנוֹת Gn 13:16 + 4 t.; Pt. מוֹנֶה Je 33:13, Psalm 147:4; -1. count, number (cf. סָפַר ) dust (grains) Gn 13:16 (J), cf. עֲפַר יַעֲקבֹ Nu 23:10 (JE); money 2 K 12:11; stars ( (מ׳ מִסְפָּר לַכּוֹכָבִים Psalm 147:4; flock Je 33:13 (symb. of peace); days Psalm 90:12; people, army 2 S 24:1, 1 Ch 21:1, 21:17, cf. 27:24 (object om.); 1 K 20:25. 2. reckon, assign, appoint לַחֶרֶב Is 65:12 (with play on מְנִי v: 11). Niph. Pf. נִמְנָה Is 53:12; Impf. ימִָּנֶה Gn 13:16, 1 K 3:8; 1 יִמָּנוּ K 8:5 = 2 Ch 5:6; Inf. cstr. הִמָנוֹת Ec 1:15; -1. be counted, numbered, of descendants Gn 13:16 (J), of people 1 K 3:8 (ǁ נִסְפַּר ); of sacrificial animals 1 K 8:5 = 2 Ch 5:6 (both ǁ id.); indef. Ec 1:15. 2. be reckoned, assigned (a place), of servant of ׳י Is 53:12 (c. אֶת פּשְׁעִים ). Pi. (late and poet.) (B Aram. and Targum. מַנִּי );-Pf. מִנָּה Dn. 1:10, 1:11; מִנּוּ Jb 7:3; Impf. וַיְמַן Jon 2:1 + 4 t.; Imv. מַן Psalm 61:8; appoint, ordain, food Dn 1:10, v:5 (sq. לְ), officer v:11 (sq. על ); nights of weariness ( לֵילוֹת עָמָל ) Jb 7:3 (subj. indef.; sq. לְ); in story of Jonah, object. fish Jon 2:1, ricinus 4:6, worm v:7, wind v:8 (all subj. ׳י ); obj. חֶסֶד וֶאֱמֶת Psalm 61:8 (subj. ׳י ). Pu. Pt. pl. 1 מְמֻנִּים Ch 9:29 appointed, of porters (sq. עַל ).a • CWSBD h4487. מָנָה mānāh: A verb meaning to count, to number. It means basically to count up, to tally for oneself or for someone else: to tally up the stars of heaven (Gen. 13:16); to record the bits of dust of Jacob (Num. 23:10); the number of persons in Israel and Judah (2 Sam. 24:1); or money (2 Kgs. 12:10[11]). It takes on the sense of consigning or allotting something for some reason (Job 7:3; Dan. 1:5, 10, 11). It is used figuratively of אֱלֹהִים ’elōhiym’s appointing or establishing kindness and truth (Ps. 61:7[8]); and of persons numbering their days in order to be wise (Ps. 90:12). God has unlimited ability to reckon the stars and to keep track of each one (Ps. 147:4); and He appoints events and experiences for his people (Job 7:3; Jon. 1:17[2:1]; 4:6-8). In its passive sense, it means to be counted (Gen. 13:16; 1 Kgs. 3:8; 8:5; Isa. 53:12). Concordance h4487. מָנָה mānāh verb (to count, to number) Gen. 13:16; Num. 23:10; 2 Sam. 24:1; 1 Kgs. 3:8; 8:5; 20:25; 2 Kgs. 12:10(11); 1 Chr. 9:29; 21:1,17; 27:24; 2 Chr. 5:6; Job 7:3; Ps. 61:7(8); 90:12; 147:4; Eccl. 1:15; Isa. 53:12; 65:12; Jer. 33:13; Dan. 1:5,10,11; Jon. 1:17(2:1); 4:6-8.
HALOT, SamP.M133 Ben-H. māne/i: מנה, →מְנָת ; MHeb, EgArm. Palm. (Jean-H. Dictionnaire 158): , מָנוֹת מָנתֶֹהָ (Bauer-L. Heb. 240t, 252r; Bomberg תֶיהָ ־) Est 29: 1. share, portion (of meat or food offered as a sacrifice) a) of sacrificial meat Ex 2926 Lv 733 829 1S 14f 923; b) of delicacies served on feast days (Dalman Arbeit 1:428f) Est 919.22 Neh 810.12 2C 3119 Sir 4121; c) her obligatory supplies Est 29; 2. fate (Arb. manan, cf. αἶσα, μοῖρα) Sir 263 var. for מתנה (Tarbiz 29:133). †
MED [4948] מָנָה 1 mānâ 28x [Q] to count, number, take a census; [N] to be counted, be numbered; [P] to assign, appoint, provide; [Pu] to be assigned, be appointed [4487] [ מָנֶה [ 4949 māneh 5x mina (unit of weight, about 1.25 pounds [0.6 kg]) [4488] [4950] מָנָה 2 mānâ 12x share, portion, piece [4490] [ מנֶֹה [ 4951 mōneh 2x time, occurrence [4489]
TWOT מָנָה 1213 (mānâ) count, number, tell, appoint, prepare. Derivatives 1213a † מָנָה (mānâ) portion, part. 1213b † מָנֶה (māneh) pound, maneh, mina. 1213c מנֶֹה (mōneh) counted number, time. 1213d † מְנָת (menāt) portion. 1213e † מְנִי (menî) number. 1213f מָנוֹן (mānôn) grief. The primary meaning in the Qal and Niphal is “to count or number.” The intensive stems place heavier stress on the idea of appointing or assigning. מָנָה occurs in parallel with סָפַר (q.v.). The root plus its derivatives occurs some fifty-five times, not counting six uses of the Aramaic cognate menāa or menâ. The normal use of the root in the Qal and Niphal is in the context of arithmetical computations of various sorts. People (2 Sam 24:1), money (2 Kgs 12:11), animals (Jer 33:13), stars (Ps 147:4), days (90:12), dust (Gen 13:16), are all reckoned this way. מָנָה can be used negatively also, in the sense of an infinite number that cannot be computed (e.g. 13:16; Eccl 1:15). Twice the intensive use “reckon” or “assign a place” is apparent in the simple stems. In Isa 53:12, the Servant is assigned a place with sinners. In 65:12 the prophet puns on the name Meni, the god of fate (q.v.), “Destiny,” with the promise that God will “destine” idolaters to the sword. The idea appoint or ordain is usual in the intensive stems. Twice in Dan. (1:5, 10) and four times in Jonah (1:17 [H 2:1]; 4:6-8), inanimate things-Daniel’s food, Jonah’s fish, the gourd, worm, and hot wind-are under the control of God. In Dan. 1:11 and 1 Chr 9:29, a hierarchy of authority is identified by מָנָה as men or other creatures are given specific responsibilities. Dahood (in Psalms, AB, XVII), following the Ugaritic example, identifies the mn of Ps 61:7 [H 8] and mnw of Job 7:3 as Qal forms rather than as Piels. However he retains the sense of appoint rather than the more usual Qal idea of computation. Similarly, although in Ps 68:23 [H 24], KJV translates מִנּהֵוּ “in the same” (i.e. “in the blood of thine enemies”), ASV and RSV “their portion” take the word as from this root. There may be some suggestion in this use of מָנָה that the power to number, count, or ordain is a somewhat mysterious power, particularly where large numbers are concerned, and is of divine origin. The role of God in ordering the universe and its creatures is evident in the reference to the stars (Ps 147:4) and the numbering of the descendants of Abraham (Gen 13:16). The specific idea conveyed by (e.g.) the Jonah passages reflects this divine activity. This perspective illuminates the statement in 1 Chr 21:1 that Satan provoked David to “number” Israel. If “numbering” is, in fact, a divine activity, Satan’s incursion into this field is another of his attempts to usurp the divine prerogatives. [On the other hand, according to the superscription of Ps 30, this lament psalm may be associated with the dedication of the temple site, an event that took place in connection with the sin of numbering the people (cf. 1 Chr 21:1). Here David confesses that he sinned in thinking and acting as though he had no need of YHWH: “I said in my prosperity, I will never be moved” (Ps 30:6 [H 7]). There is also the possibility that David’s sin was not merely counting the people, but mustering them ( פָּקַד ) for war (R. L. Harris, Man-God’s Eternal Creation, Moody, 1971, p. 150-51). R.L.H.] All of the derivatives seem to reflect the concept of numbering, i.e. reckoning up the constituent parts.
מָנָה. Portion, part. This feminine noun identifies the choice parts of the sacrificial animals that were to be given to the priests and Levites. In other instances (e.g. Hannah, Esther, Nehemiah), the distribution of “portions” indicates the unity of the family or community, and emphasizes the high regard the giver had for the recipient. מָנֶה . Pound. A unit of weight. BDB suggests that the original meaning may have been a “specific part” of another known weight. The Hebrew unit was the equivalent of fifty shekels (cf. Ex 38:25-26) or about one and a quarter pounds. Ezek 45:12 defines the value following the old Mesopotamian usage at sixty shekels to the mdneh, i.e. about one and a half pounds. Except for those in Ezek, all uses of the term are of weights of gold or silver. [The famous handwriting on the wall was the enigmatic mene, mene, tekel, uparsin. It is probable that Belshazzar was puzzled not because he could not read it, but because the writing could be taken various ways. it could be simply denominations of weight (i.e. money). A mina, a tekel (Aramaic of shekel), and (the conj. “u”) smaller pieces (Aramaic pl. for פֶּרֶס , halo. But what would this mean? It could be taken verbally, one who counts, weighs, and those who divide. The last word could be a play on the Persians then attacking. Belshazzar was mystified and terrified until Daniel told him the full and fateful interpretation. See article Mene, mene, tekel uparsin by D. J. Wiseman in ZPEB with Bibliography, IV, 184-5. R.L.H.] מְנָת . Portion. Identified by BDB as a late Aramaism, but mnth has been identified in the Ugaritic texts in the sense of a “portion” of the sacrifice. RSV in 2 Chr 31:3 translates the king’s מְנָת as his “contribution” to the sacrifice. Ps 63:10 [H 11] is paraphrased by RSV as “be prey for jackals.” The prayer here is not just for a violent death and no burial, but rather for the wicked to be as a sacrifice for the wild beasts. מְנִי . Number. This is a hapax legomenon which occurs only in Isa 65:11. The KJV derives מְנִי from ,מָנַה “count, number,” etc., translating the text, “But ye are they that forsake YHWH, that forget my holy mountain, that prepare a table for that troop, that furnish the drink offering unto that number.” (marg. “a table for Gad… drink offering to Meni”). The ASV and RSV translate the two words as proper names “Fortune” and “Destiny.” Jerusalem Bible simply transliterates “Gad” and “Meni.” While the general thrust of the text is clear that Israel has turned from Yahweh to idolatry and is in table fellowship with idols, there is considerable diversity in the identification of the deities in question. Some relate them to the sun and moon (LXX Δαίμονι and Τύχῃ), two of the four Egyptian gods who presided over the birth of men. Others suggest two of the planets, usually Jupiter and Venus, worshipped in Babylon as Marduk, the god of the fate of the city, and Ishtar, the fertility goddess. Both names appear in the Mari texts where mn appears to be related to a root meaning “to love.” In Ugaritic the personal name bn mnyy, from the root “to be weakened” or “to lower,” is found. These themes fit either with Venus or the moon, both inconstant heavenly bodies. Bibliography: Alexander, Joseph Addison, Commentary on the Prophecies of Isaiah, Zondervan, 1953, pp. 445-47. Delitzsch, Franz, Isaiah, II, Eerdmans, 1950, pp. 482-85. Muilenberg, James, “Exegesis: Isaiah 40-66” in IB. Gordon, C. H., UT 19: nos. 1496, 1502, 561, 571. Huffmon, Herbert B., Amorite Personal Names in the Mari Texts, Johns Hopkins, 1965, pp. 179, 231. G.L.C.

• Jonah 4 1 But it greatly displeased Jonah and he became angry. 2 He prayed to YHWH and said, “Please YHWH, was not this what I said while I was still in my own country? Therefore in order to forestall this I fled to Tarshish, for I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity. 3 Therefore now, O YHWH, please take my life from me, for death is better to me than life.” 4 YHWH said, “Do you have good reason to be angry?” 5 Then Jonah went out from the city and sat east of it. There he made a shelter for himself and sat under it in the shade until he could see what would happen in the city. 6 So YHWH God appointed [h4487. מָנָה mânâ] a plant and it grew up over Jonah to be a shade over his head to deliver him from his discomfort. And Jonah was extremely happy about the plant. 7 But God appointed [h4487. מָנָה mânâ] a worm when dawn came the next day and it attacked the plant and it withered. 8 When the sun came up God appointed [h4487. מָנָה mânâ] a scorching east wind, and the sun beat down on Jonah’s head so that he became faint and begged with all his soul to die, saying, “Death is better to me than life.” 9 Then God said to Jonah, “Do you have good reason to be angry about the plant?” And he said, “I have good reason to be angry, even to death.” 10 Then YHWH said, “You had compassion on the plant for which you did not work and which you did not cause to grow, which came up overnight and perished overnight. 11 Should I not have compassion on Nineveh, the great city in which there are more than 120,000 persons who do not know the difference between their right and left hand, as well as many animals?”

EDBH – A number of associated words…

מדד – Measure length or distance

Explanation/commentary 1. Measuring Nm 35:5, also Dt 6:4 2. Measured garment Lv 6:3 3. Great stature Nm 13:32 4. Estimating tribute Ne 5:4 Soncino Press Gradational variants מדד measure; מוד prolong Cognate meaning: limit [phonetic cognates(B54) מטט waver; מתת cause death]

מוד – Prolong

Explanation/commentary 1. Constantly; always Ex 25:30 2. Permanent Ek 39:14 Daat Mikra Gradational variants מדד measure; מוד prolong Cognate meaning: limit/extend [phonetic cognates(B58) מוט totter; מות die]

מון – Define group or species

Explanation/commentary 1. Species Gn 1:11 2. Picture; outline of specific form Ex 20:4 Gradational variants מנן hold back; מנה apportion; מון define; ימן sidle right

ימן – Sidle to the right

Explanation/commentary 1. Directing to the right Gn 13:9 also Ps 142:5 2. South, to the right when facing Jerusalem Ex 26:18 Gradational variants מנן distance; מנה apportion; מון define; ימן sidle right Cognate meaning: hide [phonetic cognate(C53) כמן hide]

אמן – Depend upon; rely upon

Explanation/commentary 1. Believing Gn 15:6 also Ex 4:31 2. Being trustworthy Nm 12:7 also Ps 12:2, 31:24 3. Lasting Dt 28:59 4. Caring; nursing Nm 11:12 5. Rearing; bringing up Is 60:4 Mendel Hirsch 6. Covenant and 10:1 Soncino Press 7. Door posts 2K 18:16 Daat Mikra 8. Amen; confirmation of terms of declaration Nm 5:22 9. Dependable worker; craftsman Ss 7:2 Daat Mikra 10. Truth Ex 34:6 11. Actually Ps 58:2 12. Trust; belief Ps 119:30 Derivational variants: מנן distance; מנה apportion; מון define > אמן

מנה – Apportion; divide and limit

Explanation/commentary 1. Counting; fixing numbers Gn 13:16 also Ps 90:12 2. Allocating for a particular purpose •Ex 16:15 also Lv 2:1, Dt 8:3 3. Partitioning; meting out Ps 11:6 also Gn 43:11, Nm 22:16 4. Appointing Ps 61:8 5. Unit of weight or value 1K 10:17 David Kimchi 6. Time and again; repeatedly Gn 31:41 7. Numbered string instrument Ps 150:4 Gradational variants מנן hold back; מנה apportion; מון define; ימן sidle right Cognate meaning: give/withhold [phonetic cognates(B67) מנח gift; מנע withhold]

מנח – Give willingly

Explanation/commentary 1. Donating; paying homage Lv 2:1 also Gn 43:11, Nm 22:16 2. Temple offering Ps 141:2 Cognate meaning: give/withhold [phonetic cognates(B67) מנה apportion; מנע withhold] מנן • Hold back Explanation/commentary 1. Distancing; holding back Pr 29:21 2. Abstaining Dt 33:11 3. From; causative preposition Ps 12:6 Gradational variants מנן hold back; מנה apportion; מון define; ימן sidle right

מנע – Withhold

Explanation/commentary 1. Refusing Nm 22:16 2. Withholding Gn 30:2 also Gn 13:16, Lv2:1 Cognate meaning: give/withhold [phonetic cognates(B67) מנה apportion; מנח gift]

מהה – Be unknown; doubt

Explanation/commentary 1. Lingering; tarrying in decision Gn 19:16 also Gn 43:10 2. What; asking the nature of Gn 20:9 also Gn 6:7, 16:4 3. Who; asking identify Gn 33:8 also Nm 24:24 4. Why; to what purpose Ex 32:11 5. Why; asking reason Gn 27:27 (Two roots: (ידע + מהה Cognate meaning: have/lack substance [phonetic cognate (B55) מחח add substance]