Magi in Other Literature

Magi appear in various ancient texts as wise counselors who provide rulers with divine guidance:

• The LXX of Daniel includes magi among the various people whom King Nebuchadnezzar used to interpret dreams (Dan 2:2). The LXX presumably includes Daniel as one of this group without any sort of censure, since the result of his successful interpretation of Nebuchadnezzar’s dream is his appointment as leader over all the wise men of Babylon (Dan 2:48).

• Xenophon tells of magi who interpret the will of the gods for Cyrus the Great (Xenophon, Cyropaedia 4.5.51).

• Plato associates magi with corrupt and manipulative royal court officials who are the enemies of the republican government he describes (Plato, Republic, 9.572e).

• Plutarch tells of magi who interpreted dreams for King Darius III, the Persian opponent of Alexander the Great (Plutarch, Alexander, 18.3).

All of these references point to a class of royal court officials who were consulted when the king needed divine guidance. Therefore, the designation of magi as “wise men” is not entirely misguided, although it may be misleading for modern English speakers.

The book of Acts presents more problematic references, as the apostles oppose men described as magi:

• Acts 8:5–25 tells of Simon Magus, a Samaritan who “practices magic” (μαγεύω, mageuō). He is said to have amazed the people by his acts of magic (μαγεία, mageia). No indication is given as to whether Simon’s works are trickery or if he is drawing on some evil power.

• Acts 13:6–12 describes a Jewish man named Bar-Jesus (or Elymas) as ὁ μάγος (ho magos), which some English versions translate as “the sorcerer.” Although Bar-Jesus is soundly condemned by Paul, there is no evidence that he practices as a sorcerer; he could simply be a court adviser who gives wicked counsel to the proconsul, Sergius Paulus. This may be the remotely posted proconsul’s way of creating something like a royal court and including a “wise man” from a foreign land (Judaea).