Deuteronômio 18

Deuteronômio 18

Clarke says of sorcerer: “Those who by means of drugs, herbs, perfumes, and so forth, pretended to bring certain celestial influences to their aid.” Thompson adds, “derived from the root … ‘to cut up’, may denote one who cuts up herbs and brews them for magical purposes (cf. LXX pharmaka, drug). The term is used in Micah 5:12 for some such material as drugs or herbs used superstitiously to produce magical effects.” Sorcerer (03784) כָּשַׁף kāšap̱ A verb meaning to practice magic, to practice sorcery. It occurs with words of similar meaning in Deuteronomy 18:10 and 2 Chronicles 33:6. While the exact meaning of the word is obscure, it involved the use of supernatural powers that hardened hearts against the truth (Ex. 7:11). Those in Israel who used such powers were to be executed (Ex. 22:18[17]). King Manasseh’s involvement in sorcery to the point of making his children pass through fire, helped lead Judah to the breaking point of God’s patience (2 Chr. 33:6; cf. 2 Kgs. 24:3, 4). Judgment is promised against sorcerers when the Messiah returns (Mal. 3:5). However, in a pagan country, where sorcery was practiced with greater ignorance, Daniel acted to save magicians from death while demonstrating that God’s power exceeded that of the sorcerers (Dan. 2:2). (Word Study OT) Kasap - 6v - practiced sorcery(1), sorcerer(1), sorcerers(3), sorceress(1). Exod. 7:11; Exod. 22:18; Deut. 18:10; 2 Chr. 33:6; Dan. 2:2; Mal. 3:5 Kāshaph is a verb, occurring six times in the OT, meaning "to practice sorcery" or "to use witchcraft." This verb is attested in Akkadian, Middle Hebrew and Mandaean with this same meaning. A cognate in Syriac means "to pray." An Arabic cognate means "to cut," while Ethiopic and Tigre have a verb which means "to circumcise." The latter nuances are related to the concept of committing sorcery. Sorcery is a religious act, as communication from the gods is sought. Further, sorcery is often associated with divination and with extispicy (reading various entrails of animals), a prime mode of divination. Extispicy requires cutting open the animal. Kāshaph occurs only in the Piel form, and five of its occurrences are substantive participles. The only finite verb form occurs in 2 Chr. 33:6, where Manasseh is accused of committing numerous sins, one of which is practicing sorcery. Otherwise, kāshaph occurs as a participle meaning "one who practices sorcery" or "sorcerer." The men or advisers that Pharaoh summoned to compete against Aaron were called sorcerers (Exo. 7:11). A similar arrangement is found later in Babylon when king Nebuchadnezzar summoned sorcerers along with magicians to interpret his dream (Dan. 2:2). In the end, only God's servant, Daniel (like Joseph), was able to provide the king with the proper interpretation (cf. 2:14-45). Sorcerers were not to be allowed in Israel, and God's judgment would be against them. The command in Exo. 22:18 is, "You shall not allow a sorceress to live [in Israel]," is once again delivered to the Israelites in Mal. 3:5 (cf. Deut. 18:10). In fact, many of the commands of Mal. 3:5 reflect the commands of Exo. 22:18-24 (e.g., commands not to oppress the widow, the orphan or the alien). This intertextuality validates the Lord's claim in 3:6, "For I, the Lord, do not change." (Complete Biblical Library) Henry