Magic

The Old Testament. Magicthe attempt to exploit supernatural powers by formulaic recitations to achieve goals that were otherwise unrealizablewas seen in a negative light in the Old Testament ( Leviticus 19:26 Leviticus 19:31 ; 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.