Soothsayer, Enchanter
Soothsayer, Enchanter
The Chaldean soothsayer whom we read of in Dan 2:27; Dan 4:7; Dan 5:7; Dan 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 (), 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 Dan 1:20, &c., is Ashaph (), for which the Greek rendering is . Compare Mat 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 (), ‘to observe the clouds.’ These observers are ranked with all the other intruders into unlawful pursuits in Deu 18:10; Deu 18:14, under the title of soothsayers. They are mentioned in Isa 2:6, where it is said of Israel that ‘they are soothsayers like the Philistines.’ See also Mic 5:12. They are spoken of in Isa 57:3 as the sons of ‘the sorceress,’ and are classed with the vile, the impure, and the idolater in Jer 27:9, the A. V. calls them ‘enchanters;’ and in Lev 19:26, 2Ki 21:6, and 2Ch 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 (), ‘binding’ or ‘fascination,’ is rendered enchantment in Isa 47:9; Isa 47:12, where reference is made to Babylon; and is rendered ‘charmer’ in Deu 18:11, also in Psa 58:5, where the serpent charmer is referred to in the early part of the same verse, Lachash (), to whisper, is used for the art of the serpent charmer, and is also used in the same connection in Jer 8:17, and in Ecc 10:11, where the A. V. has ‘enchantment.’
In Isa 19:3, ‘charmers’ are described as Ittim (), those who speak with a soft low voice. These are perhaps serpent charmers. The word itself is used of Ahab going ‘softly’ (1Ki 21:27), as a sign of his humility and repentance.
The ‘enchantments’ of the Egyptians are Lahathim () in Exo 7:11, and Lath () in Exo 7:22; Exo 8:7; Exo 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 (), which is supposed to signify to whisper or hiss, and hence is applied to the serpent. It is rendered ‘enchantment’ in Lev 19:26; Deu 18:10; Num 23:23; Num 24:1 (with reference to Balaam); 2Ki 17:17; 2Ki 21:6; 2Ch 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 1Ki 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 Gen 44:5; Gen 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 , 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 Gen 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 (Exo 6:23), and Nehushta, the mother of Jehoiach in (2Ki 24:8).