Księga Wyjścia 7:11

Nowe Przymierze Zaremba

Wtedy faraon wezwał swoich mędrców i czarowników - i również oni, wróżbici Egiptu, dokonali tego samego za pomocą swoich tajemnych zaklęć.

Parallel Translations

Biblia Gdańska (1632)
Wezwał też Farao mędrców i czarowników, i uczynili i ci czarownicy Egipscy przez czary swe także.

Biblia Brzeska (1563)
Tedy farao rozkazał też zawołać mędrców i czarowników, a tam oni czarownicy egiptscy swemi czary toż też czynili.

Nowa Biblia Gdańska (2012)
Ale faraon wezwał mędrców i czarowników, i oni wróżbici Micraimu, uczynili to samo swoimi czarami.

Biblia Tysiąclecia
Wezwał też Farao mędrców i czarowników, i uczynili i ci czarownicy Egipscy przez czary swe także.

Uwspółcześniona Biblia Gdańska
Wtedy faraon wezwał mędrców i czarowników. I ci egipscy czarownicy uczynili to samo swoimi czarami.

Biblia Warszawska
Wtedy także faraon wezwał mędrców i czarowników, a czarownicy egipscy uczynili to samo czarami swoimi.

Bible Verse Review
  from Treasury of Scripure Knowledge

wise men: Genesis 41:8, Genesis 41:38, Genesis 41:39, Isaiah 19:11, Isaiah 19:12, Isaiah 47:12, Isaiah 47:13, Daniel 2:2, Daniel 2:27, Daniel 4:7-9, Daniel 5:7, Daniel 5:11, 2 Timothy 3:8, Revelation 19:20

sorcerers: Mechashshaphim, probably from the Arabic kashapha, to discover, reveal, signifies diviners, or those who pretended to reveal futurity, to discover things lost, or to find hidden treasures.

they also: Exodus 7:22, Exodus 8:7, Exodus 8:18, Deuteronomy 13:1-3, Matthew 24:24, Galatians 3:1, Ephesians 4:14, 2 Thessalonians 2:9, Revelation 13:11-15

enchantments: By the word lahatim, from lahat, to burn, may be meant such incantations as required lustral fires, fumigations, etc.

Reciprocal: Exodus 9:11 - General Leviticus 19:26 - use 1 Samuel 6:2 - called Jeremiah 27:9 - hearken Daniel 1:20 - the magicians Acts 8:9 - used Acts 13:8 - withstood Acts 16:16 - possessed Acts 19:19 - used Revelation 13:13 - he doeth

Gill's Notes on the Bible

Then Pharaoh also called the wise men and the sorcerers,.... The cunning men and wizards, a sort of jugglers and deceivers, who pretended to great knowledge of things, to discover secrets, tell fortunes, and predict things to come, and by legerdemain tricks, and casting a mist before people's eyes, pretended to do very wonderful and amazing things; and therefore Pharaoh sent for these, to exercise their art and cunning, and see if they could not vie with Moses and Aaron:

now the magicians of Egypt, they also did in like manner with their enchantments; or by their secret wiles and juggles, making things seem to appear to the sight when they did not really, but by dazzling the eyes of men by their wicked and diabolical art, they fancied they saw things which they did not; for the word has the signification of flames of fire, or of a flaming sword, or lance, which being brandished to and fro dazzles the sight. The Targum of Jonathan gives the names of two of these magicians, whom he calls Jannes and Jambres, as does the apostle,

:-. Josephus t calls these magicians of Egypt priests, and Artapanus u says, they were priests that lived about Memphis. According to the Arabs w, the name of the place where they lived was Ausana, a city very ancient and pleasant, called the city of the magicians, which lay to the east of the Nile: their name in the Hebrew language is either from a word which signifies a style, or greying tool, as Fuller x thinks, because in their enchantments they used superstitious characters and figures; or, as Saadiah Gaon y, from two words, the one signifying a "hole", and the other "stopped"; because they bored a hole in a tree to put witchcrafts into it, and stopped it up, and then declared what should be, or they had to say.

t Antiqu. l. 2. c. 13. sect. 3. u Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 27. p. 435.) w Arab. Geograph. Climat. 2. par. 4. lin. 21. x Miscell. Sacr. l. 5. c. 11. y Comment. in Dan. i. 20.

Barnes' Notes on the Bible

Three names for the magicians of Egypt are given in this verse. The “wise men” are men who know occult arts. The “sorcerers” are they who “mutter magic formulae,” especially when driving away crocodiles, snakes, asps, etc. It was natural that Pharaoh should have sent for such persons. The “magicians” are the “bearers of sacred words,” scribes and interpreters of hieroglyphic writings. Books containing magic formulae belonged exclusively to the king; no one was permitted to consult them but the priests and wise men, who formed a council or college, and were called in by the Pharaoh on all occasions of difficulty.

The names of the two principal magicians, Jannes and Jambres, who “withstood Moses,” are preserved by Paul, 2 Timothy 3:8. Both names are Egyptian.

Enchantments - The original expression implies a deceptive appearance, an illusion, a juggler’s trick, not an actual putting forth of magic power. Pharaoh may or may not have believed in a real transformation; but in either case he would naturally consider that if the portent performed by Aaron differed from that of the magicians, it was a difference of degree only, implying merely superiority in a common art. The miracle which followed Exodus 7:12 was sufficient to convince him had he been open to conviction. It was a miracle which showed the truth and power of Yahweh in contrast with that of others.

Clarke's Notes on the Bible

Verse Exodus 7:11. Pharaoh - called the wise men — חכמים chacamim, the men of learning. Sorcerers, כשפים cashshephim, those who reveal hidden things; probably from the Arabic root [Arabic] kashafa, to reveal, uncover, c., signifying diviners, or those who pretended to reveal what was in futurity, to discover things lost, to find hidden treasures, &c. Magicians, חרטמי chartummey, decypherers of abstruse writings. Genesis 41:8.

They also did in like manner with their enchantments. — The word להתים lahatim, comes from להט lahat, to burn, to set on fire and probably signifies such incantations as required lustral fires, sacrifices, fumigations, burning of incense, aromatic and odoriferous drugs, c., as the means of evoking departed spirits or assistant demons, by whose ministry, it is probable, the magicians in question wrought some of their deceptive miracles: for as the term miracle signifies properly something which exceeds the powers of nature or art to produce, (see Exodus 7:9,) hence there could be no miracle in this case but those wrought, through the power of God, by the ministry of Moses and Aaron. There can be no doubt that real serpents were produced by the magicians. On this subject there are two opinions:

1st, That the serpents were such as they, either by juggling or sleight of hand, had brought to the place, and had secreted till the time of exhibition, as our common conjurers do in the public fairs, &c.

2dly, That the serpents were brought by the ministry of a familiar spirit, which, by the magic flames already referred to, they had evoked for the purpose.

Both these opinions admit the serpents to be real, and no illusion of the sight, as some have supposed. The first opinion appears to me insufficient to account for the phenomena of the case referred to. If the magicians threw down their rods, and they became serpents after they were thrown down, as the text expressly says, Exodus 7:12, juggling or sleight of hand had nothing farther to do in the business, as the rods were then out of their hands. If Aaron's rod swallowed up their rods, their sleight of hand was no longer concerned. A man, by dexterity of hand, may so far impose on his spectators as to appear to eat a rod but for rods lying on the ground to become serpents, and one of these to devour all the rest so that it alone remained, required something more than juggling. How much more rational at once to allow that these magicians had familiar spirits who could assume all shapes, change the appearances of the subjects on which they operated, or suddenly convey one thing away and substitute another in its place! Nature has no such power, and art no such influence as to produce the effects attributed here and in the succeeding chapters to the Egyptian magicians.