Meni being a Babylonian god renders it probable that some planet was worshipped under this name: but there is much diversity of opinion as to the particular planet to which the designation of destiny would be most applicable (see Lakemacher, Observ. philol. 4:18 sq.; David Mill's diss. on the subject in his Dissert. selectee, p. 81-132). Miinter considers it to be Venus (see Gesenius, Comment. ad loc.), as the lesser star of good fortune (the Naneea of the Persians [2 Macc. 1:13] or Anctis [Strabo, 15:733] of the Armenians [xi. 532.; 12:559]); Ewald takes it to be Saturn, the chief dispenser of evil influences; and Movers (Phonic. 1:650) has returned to the old opinion that Meni is the moon which was also supposed to be an arbitress of fortune: the best arguments for which last view are collected by Vitringa (ad loc.). It also deserves notice that there are some, among whom is Hitzig, who consider Gad and Meni to be names for one and the same god, and who chiefly differ as to whether the sun or the moon is the god intended. It would seem on the whole that, in the passage under consideration, the prophet reproaches the idolatrous Jews with setting up a table to Fortune, and with making libations to Fate; and Jerome (ad loc.) observes that it was the custom as late as his time, in all cities, especially in Egypt, to set tables before the gods, and furnish them with various luxurious articles of food, and with goblets containing a mixture of new wine, on the last day of the month and of the year, and that the people drew omens from them in respect to the fruitfulness of the year; but in honor of what god these things were done he does not state. Numerous examples of this practice occur on the monuments of Egypt (Wilkinson, Anc. Eg. 1:265). SEE GAD.