the same as מַתָּן; Mattan, the name of a priest of Baal, and of an Israelite; Mattan.
Transliteration:Mattân
Pronunciation:mat-tawn'
Detailed Word Study
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### Core Meaning & Semantic Range
The Hebrew word `{{H4977}}` (Mattân) is a proper noun, serving as the name of two distinct individuals in the Old Testament. Its etymology is directly linked to the more common Hebrew noun `{{H4976}}` (mattân), which signifies "a gift" or "a present." Both terms derive from the verbal root `{{H5414}}` (nātan), meaning "to give." Therefore, the name Mattan inherently carries the meaning of "gift" or "given." As a proper noun, its semantic range is limited to its application as a personal name, yet its underlying meaning provides a rich backdrop for theological reflection when considering the individuals who bore it.
### Biblical Occurrences & Contextual Analysis
The name Mattan appears in the biblical text referring to two separate individuals, each with a distinct and significant role:
1. **Mattan, the Priest of Baal:** This individual is mentioned in [[2 Kings 11:18]] and [[2 Chronicles 23:17]]. He served as the priest of Baal in Jerusalem during the reign of Queen Athaliah. His death is recorded as part of the purge initiated by Jehoiada the priest, who led a covenant renewal and the restoration of Yahweh worship after Athaliah's idolatrous rule. The text explicitly states, "And all the people of the land went to the house of Baal and tore it down; his altars and his images they broke in pieces, and Mattan the priest of Baal they killed before the altars." This occurrence highlights the decisive judgment against idolatry and those who propagated it. The irony of a name meaning "gift" being borne by a priest of a false god, whose life was ultimately taken in judgment, is striking.
2. **Mattan, an Israelite Official:** This Mattan is mentioned in [[Jeremiah 38:1]] as one of the princes or officials who accused the prophet Jeremiah and advocated for his imprisonment in a cistern. The verse states, "Now Shephatiah the son of Mattan, Gedaliah the son of Pashhur, Jucal the son of Shelemiah, and Pashhur the son of Malchiah heard the words that Jeremiah was speaking to all the people." While his specific actions are not detailed beyond his association with those who sought to silence Jeremiah, his inclusion among the accusers marks him as an opponent of God's prophetic word. This individual's name, too, stands in stark contrast to his actions, as he was a "gift" to the nation yet sought to suppress the divine message.
### Related Words & Concepts
The primary linguistic connection for `{{H4977}}` is to `{{H4976}}` (mattân), the common noun for "gift" or "present." This noun appears in various contexts, such as the gifts brought to the temple ([[Numbers 18:6]]), or gifts given by kings ([[1 Kings 10:13]]). The ultimate root is the verb `{{H5414}}` (nātan), "to give," which is one of the most frequently occurring verbs in the Hebrew Bible, conveying a vast array of giving, placing, or entrusting actions, both divine and human. Other related words that convey the concept of a gift include `{{H4979}}` (mattānāh), often referring to a portion or offering, and `{{H4503}}` (massat), a portion or tribute. The broader concept of "gift" in the biblical narrative encompasses God's gracious provision (e.g., the land, the Law, salvation) and human offerings or tributes, both voluntary and obligatory.
### Theological Significance
The theological significance of `{{H4977}}` (Mattân) lies less in the name itself and more in the ironic juxtaposition between its meaning ("gift") and the actions of the individuals who bore it.
The case of Mattan, the priest of Baal, serves as a potent theological statement. His name, a positive affirmation of "gift," stands in stark contrast to his devotion to an idolatrous cult. This highlights the perversion of divine purpose when human life and potential, themselves gifts from God, are dedicated to false worship. His violent end symbolizes the divine judgment against idolatry and the ultimate futility of serving anything other than the one true God. His life was a "gift" squandered on an abomination, leading to destruction.
Similarly, the Mattan who opposed Jeremiah represents a "gift" to the nation of Israel, yet he used his influence to persecute God's prophet. This underscores the human capacity to reject divine truth and actively oppose God's will, even when ostensibly blessed or in positions of authority. The name "gift" becomes a poignant reminder of human accountability and the tragic misuse of one's life and influence.
In both instances, the name Mattan serves as a subtle biblical commentary on the nature of human agency and the consequences of one's choices, particularly concerning allegiance to God. It implicitly asks whether one's life truly functions as a "gift" in service to the divine giver or if it is tragically misdirected.
### Summary
`{{H4977}}` (Mattân) is a Hebrew proper noun meaning "gift," derived from the common noun `{{H4976}}` and the verb `{{H5414}}` "to give." The name is borne by two distinct individuals in the Old Testament: a priest of Baal in [[2 Kings 11:18]] and [[2 Chronicles 23:17]], and an Israelite official who opposed the prophet Jeremiah in [[Jeremiah 38:1]]. In both cases, the inherent positive meaning of the name stands in stark contrast to the individuals' actions. The Baal priest met a violent end due to his idolatry, symbolizing divine judgment against false worship. The official contributed to the persecution of God's prophet, illustrating human resistance to divine truth. The study of Mattan thus offers a compelling, albeit subtle, theological reflection on the irony of a name's meaning versus a life's trajectory, emphasizing themes of divine judgment, human responsibility, and the proper stewardship of one's life as a "gift."
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