| Easton's Bible Dictionary Witch Occurs only in Exodus 22:18, as the rendering of mekhashshepheh , the feminine form of the word, meaning "enchantress" (RSV, "sorceress"), and in Deuteronomy 18:10, as the rendering of mekhashshepheth , the masculine form of the word, meaning "enchanter." |
| > Kashaph The KJV Old Testament Hebrew Lexicon Strong's Number: 03784 Browse Lexicon Original Word Word Origin @Xk a primitive root Transliterated Word TDNT Entry Kashaph TWOT - 1051 Phonetic Spelling Parts of Speech kaw-shaf' Verb Definition (Piel) to practice witchcraft or sorcery, use witchcraft sorcerer, sorceress (participle) King James Word Usage - Total: 6 sorcerers 3, witch 2, witchcraft 1 |
| Exodus 7:11 Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. Ex 22:18 Thou shalt not suffer a witch to live. |
| Deuteromony 18: 10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, 11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 12 For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee. |
| 2 Chronicles 33:6 And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witch craft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger. |
| Malachi 3:5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress F10 the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts. |
| Some people feel that because I call myself a Christian Witch that I don't know what the bible has to say about witchcraft. Well, here it is. This site has a great search engine and you can pick your version of the bible. Try it for yourself. Here is a good point to remind you that when I use magick, I call upon One God/dess.The power comes from the Holy Spirit and works with my faith, the elements of the earth, and/or spirits to help me. http://www.tmbible.com/ |
| Witch, Witchcraft, Magic and the Bible |
| WITCH - Kashaph |
| WITCHCRAFT - Kasheph, Qecem |
| 1Samuel 15:23 - For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king. |
| Galations 5 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. |
| Pharmakeia The KJV New Testament Greek Lexicon Strong's Number: 5331 Browse Lexicon Original Word Word Origin farmakeiva from (5332) Transliterated Word TDNT Entry Pharmakeia None Phonetic Spelling Parts of Speech far-mak-i'-ah Noun Feminine Definition the use or the administering of drugs poisoning sorcery, magical arts, often found in connection with idolatry and fostered by it metaph. the deceptions and seductions of idolatry |
| Smith's Bible Dictionary Magic, Magicians. Magic is "the science or practice of evoking spirits, or educing the occult powers of nature to produce effects apparently supernatural." It formed an essential element in many ancient religions, especially among the Persians, Chaldeans and Egyptians. The Hebrews had no magic of their own. It was so strictly forbidden by the law that it could never afterward have had any: recognized existence, save in times of general heresy or apostasy and the same was doubtless the case in the patriarchal ages. The magical practices which obtained among the Hebrews were therefore borrowed from the nations around. From the first entrance into the land of promise until the destruction of Jerusalem we have constant glimpses of magic practiced in secret, or resorted to not alone by the common but also as the great. It is a distinctive characteristic of the Bible that from first to last it warrants no such trust or dread. Laban attached great value to, and was in the habit of consulting, images. (Genesis 31:30,32) During the plagues in Egypt the magicians appear. (Exodus 7:11; 8:18,19) Balaam also practiced magic. (Numbers 22:7) Saul consulted the witch of Endor. An examination of the various notices of magic in the Bible gives this general result: They do not, act far as can be understood, once state positively that any but illusive results were produced by magical rites. (Even the magicians of Egypt could imitate the plagues sent through Moses only so long as they had previous notice and time to prepare. The time Moses sent the plague unannounced the magicians failed; they "did so with their enchantments," but in vain. So in the case of the witch of Endor. Samuel appearance was apparently unexpected by her; he did not come through the enchantments. --Ed.) The Scriptures therefore afford no evidence that man can gain supernatural powers to use at his will. This consequence goes some way toward showing that we may conclude that there is no such thing se real magic; for although it is dangerous to reason on negative evidence, yet in a case of this kind it is especially strong. |
| MAGIC AND MAGICIANS |
| Easton's Bible Dictionary Magic [N] [B] The Jews seem early to have consulted the teraphim (q.v.) for oracular answers (Judges 18:5,6; Zechariah 10:2). There is a remarkable illustration of this divining by teraphim in Ezek. 21:19-22. We read also of the divining cup of Joseph (Genesis 44:5). The magicians of Egypt are frequently referred to in the history of the Exodus. Magic was an inherent part of the ancient Egyptian religion, and entered largely into their daily life. All magical arts were distinctly prohibited under penalty of death in the Mosaic law. The Jews were commanded not to learn the "abomination" of the people of the Promised Land (Leviticus 19:31; Deuteronomy 18:9-14). The history of Saul's consulting the witch of Endor (1 Samuel 28:3-20) gives no warrant for attributing supernatural power to magicians. From the first the witch is here only a bystander. The practice of magic lingered among the people till after the Captivity, when they gradually abandoned it. It is not much referred to in the New Testament. The Magi mentioned in Matthew 2:1-12 were not magicians in the ordinary sense of the word. They belonged to a religious caste, the followers of Zoroaster, the astrologers of the East. Simon, a magician, was found by Philip at Samaria (Acts 8:9-24); and Paul and Barnabas encountered Elymas, a Jewish sorcerer, at Paphos (13:6-12). At Ephesus there was a great destruction of magical books (Acts 19:18,19).Easton's Bible Dictionary Magicians Heb. hartumim, (Daniel 1:20) were sacred scribes who acted as interpreters of omens, or "revealers of secret things." |
| Baker's Evangelical Dictionary of Biblical Theology Magic [N] [E] The Old Testament. Magic—the attempt to exploit supernatural powers by formulaic recitations to achieve goals that were otherwise unrealizable—was seen in a negative light in the Old Testament (Lev 19:26, 31; 20:6; 1 Sam 28:9; Isa 8:19; 44:25; 57:3; Jer 27:9; Ezek 22:28; Micah 5:12; Nahum 3:4; Mal 3:5) and was banned under penalty of death (Exod 22:18; Lev 20:27; Deut 18:10-11). However, many Canaanite magical practices were later widespread in the divided monarchy: Jezebel practiced sorcery (2 Kings 9:22); Manasseh encouraged divination (2 Kings 21:6; 2 Chron 33:6); Hebrew seers and diviners practiced the magic arts (Micah 3:7); and Isaiah condemned women who wore charms (Isa 3:18-23). The multiplicity of terminology used in the bans testifies that magic was a pervasive problem in the Israelite world. However, many of the banned terms (primarily in Deut 18:10-11) have defied easy explanation, including child sacrifice (possibly used for divinatory purposes Deut 18:10; 2 Kings 21:6), types of divination (Num 23:23; Deut 18:10-11; 1 Sam 15:23; 2 Kings 17:17; Micah 3:6), sorceries (Exod 22:18; Deut 18:11; Jer 27:9; Micah 5:12; Mal 3:5), and necromancy (1 Sam 28). Magic was considered an aspect of pagan wisdom; magicians were counted as wise men (Psalm 58:5; Dan 1:20; 2:13) and officials of foreign governments (Gen 41:6; Exod 7:11; Dan 2:2). Different from pagan sources, the Old Testament writers did not see a connection between magic and the gods. Foreign magicians in Scripture did not invoke help of their gods for magical formulas, but often called upon self-operating forces that were independent of the gods (Isa 47:13; the monotheistic Israelites did not accept the existence of the foreign gods ). Moreover, the biblical writers seemed to attribute a reality to magical power that it did not ascribe to the gods. Magic was considered human rebellion that unlocked divine secrets, making humanity equal with God. Although there was a formal ban on magic, Israelite religion appeared on the surface to have adopted some Canaanite magical practices. There are many references scattered throughout the Old Testament to various imitative magical practices, including the use of clothing (2 Kings 2:13-14), magic staffs (Exod 7:9), hands (2 Kings 5:11), mandrakes (Gen 30:14-18), instruments (2 Kings 6:7), hair (Judges 16:17), whispering (2 Sam 12:19), spells (Joshua 10:12), belomancy (1 Sam 20:20-22), hydromancy (Exod 15:25), and various blessings, curses, and dreams. Old Testament ceremonial regulations appear to have had a magical flavor to them. Animals for sacrifice had to be the proper age, sex, and color; many were probably not used because they were utilized in the magic arts of the Canaanites (Deut 14:21). However, foreign materials and technical terms of magic were simply used as vehicles of expression in Israelite religion. The magical features preserved ancient elements whose original meaning had been radically altered. The writers stripped the magical actions of their autonomous power and made them serve as vehicles of God's will. Yahweh's name was invoked by the miracle worker (Exod 7:8-9; 15:25; 1 Kings 17:21; 2 Kings 2:14). Miracles were merely signs validating the mission of the prophet, who did not work by his skill but by the power of Yahweh (Exod 3:14-17; Deut 13:2-3; Judges 6:17, 36; 1 Kings 18:36; Isa 7:10-11). The writers took great pains to show that Moses was helpless without God (Exod 4:10; 6:12, 30). Even Balaam, both a magician and prophet, could only do God's will (Num 23:12). God could overturn a curse and make it a blessing (Psalm 109:28). The man of God healed the sick, revealed hidden things, performed wonders, and pronounced curses and blessings, just like a pagan magician. However, it was not done with any technical skill, nor were these people praised for any wisdom (2 Kings 5:11). All procedures were commonplace and untraditional. The Israelites viewed divination as a subsidiary of magic. The biblical writers banned all of the foreign techniques employed for divinatory oracles (Lev 20:6, 27; Deut 18:10; 1 Sam 28:3; 2 Kings 23:24; Isa 2:6; 8:19; 57:3; Ezek 13:17), including hydromancy (Gen 44:5,15) and astrology (Isa 47:13; Jer 10:2). They were distinguished from inquiries of Yahweh (Urim and Thummin, Num 27:21; ephod, 1 Sam 23:9; lots, Num 26:55; dreams, 1 Sam 28:6) on the grounds that divination was a custom of the nations. However, the Israelites believed in its power (1 Sam 28:8-20). As with magic, the biblical writers did not view divination as connected with the gods, but instead considered it a magic or wisdom art that revealed secrets of God in a wrong way (Isa 19:3; Ezek 21:26; Hosea 4:12). Thus, the divinatory technician trusted in omens and in human wisdom, rather than in God. Inquiry was acceptable, as long as it was only to God and confirmed by him (Judges 6:36; 7:4; 2 Sam 5:23). The Israelites preferred the simple technique of lot inquiry, addressing God and relying on his decision instead of going through an elaborate system of ritual. In sum, they did not reject divination in the strictest sense, but approved of the technique of inquiring of God to learn of his decisions. The New Testament. Magical practices were also prevalent in the New Testament world. Although the New Testament writers did not explicitly condemn magic, none who practiced magic arts were described in a flattering way. There were numerous warnings against sorcery (Gk. pharmakos [farmakov"], one who dealt with drugs and potions Gal 5:20; Rev 9:21; 18:23; 21:8; 22:15). New Testament Christians viewed magical practices like their Old Testament counterparts. Although Simon the magician (Gk. magos [mavgo"] originally a term for an Iranian priestly group, it came to have a technical meaning cf. Herodotus, The Histories 1.101,132; Matt 2:1-16; Acts 13:6-8) was severely criticized by Peter (Acts 8:9-24), the efficacy of his power was not denied, and he was considered dangerous. The story of Bar-Jesus (who attempted to resist Paul and Barnabas Acts 13:4-12) was used by the writer to exhibit the differences between Christ and magic. The only other magicians mentioned by name were Jannes and Jambres, the Egyptian priests of Moses' time (2 Tim 3:6-8); these names were noted in later Jewish writings and even by Pliny the Elder, who thought Moses was one of the Egyptian magicians (Natural History 30, 1 11). These two were looked upon by Paul as examples of those who opposed the truth. The one who had a spirit of divination (Gk. pneuma python normally a spirit connected with the Delphic oracle Acts 16:16) was forced to acknowledge Jesus, but the apostles did not accept this testimony because of the ungodly source. The burning of books on magic arts (Acts 19:19-20) was seen as a sign that the word of the Lord was growing. Seducers (a term that probably signified a spell-binding magician 2 Tim 3:13) were thought by Paul to be deceived, and Paul claimed figuratively that the Galatians had been bewitched (Gal 3:1). He likely alluded to magical practices in his treatment of heresy in Colossians 2:8-23. Many of the accepted practices in the New Testament (exorcisms, faith healing, and the use of lots Acts 1:26) could have been construed by the Gentiles as similar to their own rituals. In fact, there were some linguistic similarities between words used for exorcism and healing in the New Testament and pagan magical rites. The Gentiles saw miracles as magical in nature, and thus confused those of the apostles with their own magic (Acts 8:9-11). The exorcisms of Jesus appeared to some as magical (Matt 12:25-37; Mark 3:23-30; Luke 11:17-20), as well as his use of saliva to heal the blind (Mark 7:33). In fact, some rabbinical references claimed that Jesus was a magician. But the New Testament writers regarded Jesus and the apostles' miraculous Acts as of divine origin. The healing of the woman with the issue of blood was done because of her faith (Matt 9:20-22; Mark 5:25-34; Luke 9:34-38), not by magic. Mark W. Chavalas |