3097. magos

Lexical Summary

magos: Magi, wise men

Original Word: μάγος
Part of Speech: Noun, Masculine
Transliteration: magos
Pronunciation: MAH-gos
Phonetic Spelling: (mag'-os)
KJV: sorcerer, wise man
NASB: magi, magician
Word Origin: [of foreign origin (H7248 (רַב ־ מָג - Rab-mag))]

1. a Magian, i.e. Oriental scientist
2. (by implication) a magician

Strong's Exhaustive Concordance

sorcerer, magician

Of foreign origin (Rab-Mag); a Magian, i.e. Oriental scientist; by implication, a magician -- sorcerer, wise man.

see HEBREW Rab-Mag

HELPS Word-studies

3097 mágos (plural, magi) – properly, belonging to "the Magoi, a Median tribe (so Herodotus); a Magian, one of a sacred caste, originally Median, who seem to have conformed to the Persian religion, while retaining some of their old beliefs (v. DB, I vol., 565 f.; DB, iii, 203 ff.): Mt 2:1,7,16; a wizard, sorcerer: Ac 13:6,8" (Abbott-Smith).

NAS Exhaustive Concordance

Word Origin
of Pers. origin, cf. Rab-mag
Definition
a Magian, i.e. an (Oriental) astrologer, by impl. a magician
NASB Translation
magi (4), magician (2).

Thayer's Greek Lexicon

STRONGS NT 3097: μάγος

μάγος, μαγου, ὁ (Hebrew מַג, plural מָגִים; a word of Indo-Germanic origin; cf. Gesenius, Thesaurus, ii., p. 786; J. G. Müller in Herzog viii., p. 678; (Vanicek, Fremdwörter, under the word; but the word is now regarded by many as of Babylonian origin; see Schrader, Keilinschriften as above with 2te Aufl., p. 417ff)); from Sophocles and Herodotus down; the Sept. Daniel 2:2 and several times in Theod. ad Dan. for אַשָׁף; a magus; the name given by the Babylonians (Chaldaeans), Medes, Persians, and others, to the wise men, teachers, priests, physicians, astrologers, seers, interpreters of dreams, augurs, soothsayers, sorcerers etc.; cf. Winers RWB, under the word; J. G. Müller in Herzog, the passage cited, pp. 675-685; Holtzmann in Schenkel iv., p. 84f; (BB. DD., under the word ). In the N. T. the name is given:

1. to the oriental wise men (astrologers) who, having discovered by the rising of a remarkable star (see ἀστήρ, and cf. Edersheim, Jesus the Messiah, i. 209ff) that the Messiah had just been born, came to Jerusalem to worship him: Matthew 2:1, 7, 16.

2. to false prophets and sorcerers: Acts 13:6, 8,cf. 8:9,11.

Topical Lexicon

Historical Background

Originally designating a priestly class among the Medes and Persians, the term came to describe specialists in astronomy, dream-interpretation, and sacred writings. By the first century these scholars were scattered throughout the Parthian Empire and beyond, where many retained interest in Jewish prophecy through the legacy of the Babylonian Exile (Daniel 2:48). Their social standing was high; they advised kings and could ratify royal successions. Yet the same word could also denote charlatans who exploited popular fascination with the occult—a semantic breadth that explains its positive use for the Bethlehem visitors and its negative use for Elymas.

Usage in the New Testament

Six occurrences are clustered in two distinct narratives:
• Matthew 2:1, 7, 16 (twice) – respected Eastern sages who seek the newborn King.
• Acts 13:6, 8 – a Jewish false prophet who opposes apostolic preaching.

The Magi and the Nativity Narrative (Matthew 2:1-16)

1. Gentile Witness to Israel’s Messiah. “Magi from the east arrived in Jerusalem” (Matthew 2:1), fulfilling Isaiah 60:3 and prefiguring the global scope of the Gospel.
2. Guidance by Divine Revelation. Their study of the heavens was insufficient; they required Scripture (Micah 5:2) and a God-sent star to reach Bethlehem, underscoring that creation’s witness must be completed by God’s Word.
3. Gifts and Christology. Gold, frankincense, and myrrh point to Jesus’ royalty, deity, and sacrificial death. Matthew’s narrative highlights that true wisdom culminates in worship: “they fell down and worshiped Him” (Matthew 2:11).
4. Conflict with Worldly Power. Herod’s murderous response contrasts with the Magi’s obedience to God’s warning (Matthew 2:12), illustrating how genuine seekers submit to divine authority even against political pressure.

Elymas the Magician (Acts 13:6-12)

1. Spiritual Opposition. As Paul and Barnabas evangelize Cyprus, “a Jewish sorcerer and false prophet named Bar-Jesus” (Acts 13:6) resists the Gospel. His blend of Judaism and occultism perverts revealed truth.
2. Apostolic Authority. Paul confronts him: “You are full of all deceit and trickery… will you not stop perverting the straight ways of the Lord?” (Acts 13:10). The temporary blindness that follows echoes Paul’s own conversion experience and demonstrates Christ’s supremacy over occult powers.
3. Missional Breakthrough. The proconsul’s belief (Acts 13:12) marks the Gospel’s penetration into Roman administration, showing that sorcery is no match for apostolic proclamation.

Old Testament Antecedents

• Daniel 2:2–49 – Daniel excels above Babylonian magicians, foreshadowing Christ’s superiority.
• Numbers 24:17 – “A star will come forth from Jacob” inspires Messianic expectation that likely informed the Matthew 2 Magi.
• Isaiah 47:12-15 – Babylon’s astrologers fail to save, setting precedent for Acts 13.

Theological Significance

1. Universal Scope of Salvation. The first worshipers in Matthew are Gentile scholars; the first opponent in Acts is a Jewish sorcerer, reversing expected roles and highlighting that acceptance or rejection hinges on heart response, not ethnicity.
2. Revelation Versus Occultism. Scripture distinguishes legitimate wisdom that submits to God from occult practices that rival Him; both uses of 3097 expose the boundary.
3. Kingship of Christ. The Magi’s homage affirms Jesus as true King at the very start of the Gospel narrative, balanced by Herod’s hostility and Elymas’s resistance—both futile.

Practical Ministry Applications

• Apologetics: Engage seekers who value science or philosophy, pointing them from general revelation to Scripture.
• Spiritual Warfare: Expect occult opposition; confront it with proclamation of the Word and reliance on the Spirit, following the apostolic model.
• Missions: God is already at work among the nations; faithful witness completes their search for truth.
• Worship: Wise men still worship; intellectual attainment finds its proper end in adoration of Christ.

Summary

Strong’s 3097 spans noble wisdom and deceptive sorcery, but every occurrence ultimately magnifies Christ. Whether kneeling before the child in Bethlehem or struck blind before the apostle on Cyprus, the magos encounters the sovereign Lord whose kingdom is advancing to the ends of the earth.

Forms and Transliterations

εμαδάρωσα μαγοι μάγοι μαγον μάγον μαγος μάγος μαγους μάγους μαγων μάγων μαδήση μαδών magoi mágoi magon magōn mágon mágōn magos mágos magous mágous

Englishman's Concordance

Matthew 2:1 N-NMP
GRK: βασιλέως ἰδοὺ μάγοι ἀπὸ ἀνατολῶν
NAS: the king, magi from the east
KJV: there came wise men from
INT: king behold magi from [the] east

Matthew 2:7 N-AMP
GRK: καλέσας τοὺς μάγους ἠκρίβωσεν παρ'
NAS: called the magi and determined
KJV: called the wise men, enquired
INT: having called the magi inquired earnestly of

Matthew 2:16 N-GMP
GRK: ὑπὸ τῶν μάγων ἐθυμώθη λίαν
NAS: that he had been tricked by the magi, he became very
KJV: of the wise men, was exceeding
INT: by the magi was enraged greatly

Matthew 2:16 N-GMP
GRK: παρὰ τῶν μάγων
NAS: which he had determined from the magi.
KJV: of the wise men.
INT: from the magi

Acts 13:6 N-AMS
GRK: ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον
NAS: they found a magician, a Jewish
KJV: a certain sorcerer, a false prophet,
INT: a fellow a certain magician a false prophet a Jew

Acts 13:8 N-NMS
GRK: Ἐλύμας ὁ μάγος οὕτως γὰρ
NAS: But Elymas the magician (for so
KJV: But Elymas the sorcerer (for so
INT: Elymas the magician thus indeed

Strong's Greek 3097
6 Occurrences

μάγων — 2 Occ.
μάγοι — 1 Occ.
μάγον — 1 Occ.
μάγος — 1 Occ.
μάγους — 1 Occ.