Bible Lexicons

Girdlestone's Synonyms of the Old TestamentGirdlestone's OT Synonyms

Soothsayer, Enchanter

The Chaldean soothsayer whom we read of in Daniel 2:27; Daniel 4:7; Daniel 5:7; Daniel 5:11, was no doubt an astrologer, who pretended to do what astrologers in many countries and in various er as have professed to do, namely, to calculate the destinies of man by interpreting the movements and conjunctions of the heavenly bodies. Their name is derived from Gezar (גְזַר ), which is literally to cut. Whether this name was applied to them from their marking out the heavens into certain divisions for purposes of observation, or whether they derived it from the fact that they cut off or decided the fate of those who came to them for advice, is a matter which perhaps cannot now be determined.

The astrologer of Daniel 1:20, &c., is Ashaph (אשׁף ), for which the Greek rendering is μάγος. Compare Matthew 2:1, where Wycliffe, rightly puts 'astronomers.'

Another mode of attempting to obtain information was by the, examination of the clouds. Hence the use of the word Anan (ענן ), κληδονίζομαι'to observe the clouds.' These observers are ranked with all the other intruders into unlawful pursuits in Deuteronomy 18:10; Deuteronomy 18:14, under the title of soothsayers. They are mentioned in Isaiah 2:6, where it is said of Israel that 'they are soothsayers like the Philistines.' See also Micah 5:12. They are spoken of in Isaiah 57:3 as the sons of 'the sorceress,' and are classed with the vile, the impure, and the idolater in Jeremiah 27:9, the A. V. calls them 'enchanters;' and in Leviticus 19:26, 2 Kings 21:6, and 2 Chronicles 33:6, they are described as 'the observers of times,' that is to say, persons who by examining the clouds profess to be able to tell at what exact cris is any event is to be expected to take place, and when a good opportunity arrives for doing a certain work.

The word Chever (חֶבֶר ), 'binding' or 'fascination,' is rendered enchantment in Isaiah 47:9; Isaiah 47:12, where reference is made to Babylon; and is rendered 'charmer' in Deuteronomy 18:11, also in Psalms 58:5, where the serpent charmer is referred to in the early part of the same verse, Lachash (לחשׁ ), to whisper, is used for the art of the serpent charmer, and is also used in the same connection in Jeremiah 8:17, and in Ecclesiastes 10:11, where the A. V. has 'enchantment.'

In Isaiah 19:3, 'charmers' are described as Ittim (אטם ), those who speak with a soft low voice. These are perhaps serpent charmers. The word itself is used of Ahab going 'softly' (1 Kings 21:27), as a sign of his humility and repentance.

The 'enchantments' of the Egyptians are Lahathim (להטים ) in Exodus 7:11, and Lath (לט ) in Exodus 7:22; Exodus 8:7; Exodus 8:18. Both of these words signify secrecy, and imply that these learned men practiced what in the Middle Ages would be called 'the black art,' or perhaps what we call 'sleight of hand.'

Only one other word has to be noticed, namely, Nachash (נחשׁ ), which is supposed to signify to whisper or hiss, and hence is applied to the serpent. It is rendered 'enchantment' in Leviticus 19:26; Deuteronomy 18:10; Numbers 23:23; Numbers 24:1 (with reference to Balaam); 2 Kings 17:17; 2 Kings 21:6; 2 Chronicles 33:6. These passages imply that it was Canaanitish rather than Egyptian in its orig in and connection. The word is used in a modified sense in 1 Kings 20:33, 'The men did diligently observe whether anything would come from him;' they prognosticated as to Benhadad's fate from Ahab's words. It is also the word used by Joseph's steward in Genesis 44:5; Genesis 44:15, where the A. V. has 'divine' or 'make trial,' and perhaps was specially used by Joseph's order as a word of Canaanitish origin. The LXX renders it by the word οἰωνισμός, augury, or the interpreting events by the flight of birds; but divination by means of pictures, which were supposed to be formed by liquid in a cup, may be referred to. The verb is used in Genesis 30:27, where Laban says, 'I have learned by experience that the Lord hath blessed me for thy sake.' Two persons mentioned in the O. T; derive their name from this root, namely, Naass on (Nachshon), the son of Amminadab (Exodus 6:23), and Nehushta, the mother of Jehoiach in (2 Kings 24:8).