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This article argues that the term  is a representational term used by the redactor of Exod 22:18 to reflect the semantic range of idolatrous practices condemned by Yhwh among the Israelites. This understanding is made clear when the term is understood as synonymous6 with other ot related terms used within their context
The article also purposes to show that the phrase does not necessarily mean to kill the offender. Finally, the article aims to show that Exod 22:18 should be interpreted within its immediate context, vv. 18-20.
The article begins with the literary context of Exod 22:18. I then examine the concept behind the use of the Hebrew word within the literary context under consideration and generally in the ot to show that the mt and the lxx included among others, the practitioners of sorcery, magic, divination and enchanters.
I will then show that the problem emerges from the Vulgate translation of This is followed by an analysis of Exod 22:18 within the context of Exod 22:18-20. The theoretical framework governing this article is a comparative and analytical approach using literary critical methodology7 and finally I will make some recommendations.
C TRANSLATION OF THE TERM מכעזפה
1 Hebrew - The Masoretic Text (mt)
The word comes from the root which means "to mutter magical words or incantations," "to practice sorcery," 21 "to practice magic."22 Unger explains that this Hebrew word denotes "one who practices magic by using occult formulas, incantations, and mystic mutterings."23 Some lexicons note the word is "probably herbs shredded into a magic brew."24 Kenneth Kitchen points out that this root verb "probably means 'to cut,' and could refer to herbs cut for charms and spells."25 So the root verbal term could signify "to mutter," and consequently "to mutter charms" whilst cutting up herbs or drugs in order to produce a magic brew,26 a process which may as well refer to healing potions as well as to harmful concoctions.27
is a participial feminine singular in the pi 'el stem which suggests the idea of a feminine practitioner. This feminine form occurs only here in Exod 22:18.28 Brevard Childs notes that the feminine form "sorceress" would indicate the frequency with which the practice was identified with women.29 It has been strongly contended that the Hebrew feminine term used in the full text of Exod 22:18 and usually translated "sorceress," means either a mixer of drugs or someone who cuts up herbs for poison.30 In terms of the participial form, it can also quite simply and effectively be translated "a woman practicing magic."
Masculine forms of the root also occur, which have been variously translated as "magician, sorcerer, incantation, sorcery"31 enchanter, witchcraft, wizard, soothsayer, diviner, wonder worker, fortune teller, or spell caster.32 In 2 Chr 33:6 (practised sorcery) was among the sins of king Manasseh. This pi'el demonstrative form expresses the king's deep involvement in the practice of various forms of magic.33 In Jer 27:9 the plural of which occurs only here is used to refer to "sorcerers" and similar practitioners in the court of the corrupt monarchy on the eve of the Babylonian invasion of the kingdom.34a masculine noun form occurs six times in the ot, and always in the plural form "sorceries" or "incantations" (2 Kgs 9:22; Isa 47:9, 12; Mic 5:11; Nah 3:4 twice).35 It is used in two ways: In Mic 5:11 it is used literally of Israel - " - "I will cut off sorceries from your hands." And in Isa 47:9 and 12 it is used with a suffix that refers to Babylon , "In spite of your many sorceries; in spite of the great power of your spells" (v. 9); - "Stand fast now in your spells; and in your many sorceries" (v. 12).36 In addition, it is used figuratively of seductive and corrupting influences of Jezebel in 2 Kgs 9:22 (, " her sorceries" and her "harlotries"); also in Nah 3:4 the word is used in the plural "her sorceries" along with the word "her harlotries" of Nineveh personified as harlot.
According to Exod 7:11, the Egyptian Pharaoh of the exodus had in his entourage of advisers. They are grouped with the "wise men" and "magicians."37 In Deut 18:10 the term is used once only in the participle as substantive masculine singular Here, along with other proscribed practices, Israel is forbidden to practice magic. Another occurrence of the participle is in Dan 2:2, where King Nebuchadnezzar commanded his along with his "magicians," "enchanters" and "Chaldeans" to tell and interpret his dream. Malachi saw these being judged in the end along with adulterers, liars, and oppressors of widows, orphans, and foreigners (Mai 3:5).
In sum, in all the variant forms of the word in the ot, the reference is always to the use of magic for the manipulation of situations or circumstances. Its practice in Israel was prohibited because it was against Yhwh and his divine will and purpose among his covenant people. As Sprinkle notes, Yhwh does not even tolerate quasi-religious practices such as sorcery.38
The Septuagint (lxx) was translated during the 3rd century b.c.e.. The Septua gint translation of the feminine is φαρμακους masculine plural (from φαρμακευς or φαρμακος). It refers to those who use drugs either for sorcery or magic practices. Hence, it has been translated as "sorcerers, sorceries."39 In all the references in the mt to the root form of the LXX translates with the root φαρμακος. The Greek word φαρμακος, shares the same meaning with the Hebrew in the sense of divination or magical incantation involving the use of herbs for medicinal purposes or for the control of nature and situations.40The Greek translation seems to understand the apparent gender bias in the Hebrew and gives its translation a masculine plural rendering.41
It is interesting to notice that the Septuagint translation of the word in Exod 7:11 is φαρμακειαις and in some other verses (cf. Exod 7:22; 8:3, 14).42 is a term used consistently to refer to both Egyptian and Babylonian magicians (cf. Exod 7:11, 12, 22; 8:3, 14; Dan 1:20; 2:2). The word comes from "stylus" and literally means "scribe" or "engravers." They were
men of the priestly caste, who occupied themselves with the sacred arts and sciences of the Egyptians, the hieroglyphic writings, astrology, the interpretation of dreams, the foretelling of events, magic, and conjuring, and who were regarded as the possessors of secret arts ... 43
Derek Kidner suggests these magicians were "expert in handling the ritual books of priesthood and magic."44 This implies that shares the same semantic range as 45
3 Latin - The Vulgate
The Latin (Vulgate) was based on the Hebrew, Greek and Old Latin translations available in the time of Jerome.46 It translates as maleficos. The translation of the Bible into Latin have had a decisive influence on the eventual interpretation of Exod 22:18. This, in particular, centres on the insertion of the word maleficos and its associated terms into the text which, by the time of the Reformation, came to imply all kinds of depraved and abominable practices.47
A maleficus was simply an "evil-doer" and the verb meant "to harm," "to practise mischief," unlike the Greek translation that rendered a more appropriate meaning by the word φαρμακους "one who uses drugs either for sorcery or magic practices.
this is a testing sandbox for us, as an AI could be tested in a simulation. The difference is, we are to follow God’s commands and then upload out of the simulation and into real hardware in the bas reality, which we call the “afterlife”.
originally posted by: Naytral
I am familiar with stoned ape theory but we don't see that happening with animals that eat hallucinogenic plants in the wild. Additionally, my experiences with hallucinogenic substances granted me no powers beyond some I perceived to have while intoxicated. Another point is the chimps that use tools and make shrines do not eat hallucinogenic plants.
As for what mario and religion have in common, well the most obvious is that they were made for profit. From the enuma elish to exodus, people write that the gods want your money.
I personally find the way queen ants maintain control over workers outside phermone range more magical that writing or talking.