Magdala
VIEW:13 DATA:01-04-2020
tower; greatness
Hitchcock's Bible Names Dictionary
In Sinaiticus and Vaticanus manuscripts (Mat_15:39)" Magadan" is the reading. A town or region to which our Lord came after feeding the 4,000. "Dalmanutha" is in Mark's Gospel (Mar_8:10). The name Mary "Magdalene" shows there was a "Magdala" probably a later form of Migdol, "a tower." El Mejdel on the western border of the lake of Galilee, an hour's journey N. of Tiberius, now represents Magdala, and is about the position where our Lord is thought to have been after the miracle, it is near a beautiful plain and a hill rising about 400 ft., with overhanging limestone rock honeycombed with caves. The Jews used "Magdala" to denote a person with twisted or platted hair; a usage of women of loose character.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mag'dala. (a tower). The chief manuscripts and versions exhibit the name as Magadan, as in the Revised Version. Into the limits of Magadan, Christ came by boat, over the Lake of Gennesareth, after his miracle of feeding the four thousand on the Mountain of the eastern side, Mat_15:39, and from thence, he returned in the same boat to the opposite shore.
In the parallel narrative of St. Mark, Mar_8:10, we find the "parts of Dalmanutha," on the western edge of the Lake of Gennesareth. The Magdala, which conferred her name on Mary the Magdalene one of the numerous migdols, that is, towers, which stood in Palestine, was probably the place, of that name, which is mentioned in the Jerusalem Talmud, as near Tiberias, and this again, is as probably the modern el-Mejdel, a miserable little Muslim village, of twenty huts on the water's edge at the southeast corner of the plain of Gennesareth. It is now the only inhabited place on this plain.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
a city on the west side of the sea of Galilee, near Dalmanutha; Jesus, after the miracle of the seven loaves, being said by St. Matthew to have gone by ship to the coasts of Magdala, Mat_15:39; and by St. Mark, to the parts of Dalmanutha, Mar_8:10. Mr. Buckingham came to a small village in this situation called Migdal, close to the edge of the lake, beneath a range of high cliffs, in which small grottoes are seen, with the remains of an old square tower, and some larger buildings, of rude construction, apparently of great antiquity. Migdol implies a tower, or fortress; and this place, from having this name particularly applied to it, was doubtless, like the Egyptian Migdol, one of considerable importance; and may be considered as the site of the Migdal of the Naphtalites, as well as the Magdala of the New Testament.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
mag?da-la. See MAGADAN.
International Standard Bible Encyclopedia
PRINTER 1915.
Mag?dala, a town mentioned in Mat_15:39, and the probable birthplace of Mary Magdalene, i.e. Mary of Magdala. It must have taken its name from a tower or castle, as the name signifies. It was situated on the Lake Gennesareth, but it has usually been placed on the east side of the Lake, although a careful consideration of the route of Christ before He came to, and after He left, Magdala, would show that it must have been on its western shore. This is confirmed by the Jerusalem Talmud (compiled at Tiberias), which several times speaks of Magdala as being adjacent to Tiberias and Hamath, or the hot-springs. It was a seat of Jewish learning after the destruction of Jerusalem, and the Rabbins of Magdala are often mentioned in the Talmud. A small Muslim village, bearing the name of Mejdel, is now found on the shore of the lake about three miles north by west of Tiberias; and although there are no ancient ruins, the name and situation are very strongly in favor of the conclusion that it represents the Magdala of Scripture. This was probably also the Mig-dal-el, in the tribe of Naphtali, mentioned in Jos_19:38.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Magdala
(Μαγδαλά [v. r. Μαγαδᾶν], prob. the Chald. emphatic form of the Hebrew מַגְדָּל, Migdal, a tower; see Paulus, Comm. 2:437 sq.), a town in Galilee opposite the Sea of Tiberias (Otho, Lex. Rabb. p. 401). It is mentioned only in Mat_15:39, as a place to which Jesus repaired after having crossed the lake, though the best MSS. (Sin., Vat., D.) read Magadan, which, Alford observes, appears to have been the original reading, but the better-known name Magdala was substituted for it.' It is not unusual, however, for Syrian villages to have two names, and for the same name to have different forms. The parallel passage in Mar_8:10 has Dalmnanutha (Δαλμανουθά), though here also some MSS. read Magdalas and some Magada (Alford, ad loc.).
A close examination of the Gospel narrative, and a comparison of the parallel passages in Matthew and Mark (Mat_15:39; Mat_16:1-13, with Mar_8:10-27), prove that Magdala or Magadan must have been situated on the western shore of the Sea of Galilee, and Dalmanutha was probably a village near it, for the whole shore of the lake was then lined with towns and villages. Eusebius and Jerome locate this place, which they call Magedan, on the east of the Sea of Galilee, and they say there was in their day a district of Magedena around Gerasa (καί έστι νῦν ἡ Μαγαιδανὴ περὶ τὴν Γεράσαν; Onomast. s.v. Magedan). They also state that Mark (8:10) reads Μαγαιδάν, though Jerome's version has Dalmanutha. The old Latin version has Magada. In some editions of Josephus a Magdala is mentioned on the east side of the lake (Life, p. 24), but the best MSS. read Gamala (Robinson, B.. R. 2:397; Josephus, by Hudson, ad loc.). Lightfoot places Magdala beyond Jordan, but his reasons are not satisfactory (Operat, 2:413) (Kitto). The above position on the western shore, although it has usually been located on the eastern (see Robinson's Researches, 3:278; Strong's Harmony of the Gospels, § 70), is confirmed by the Jerusalem Talmud (compiled at Tiberias), which several times speaks of Magdala as being adjacent to Tiberias and Hamath, or the hot springs (Lightfoot, Choaog. Cent. cap. lxxvi). It was a seat of Jewish learning after the destruction of Jerusalem, and the rabbins of Magdala are often mentioned in the Talmud (Lightfoot, 1. c.). M. De Saulcy, however, takes an opposite view on all these points (Narrative, 2:355-357), as Pococke had done before (Observations, 2:71).
In the Gospels it is principally referred to as probably the birthplace of Mary Magdalen, i.e. the Magdalene (q.v.), or of Magdala. A small Moslem village, bearing the name of Illejdel, is now found on the shore of the lake about three miles north by west of Tiberias, and the name and situation are very strongly in favor of the conclusion that it represents the Magdala of Scripture. It evidently (like the ancient town) derived its name from a tower or castle, and here Buckingham found the ruins of an old structure of this kind (Trav. 1:404). He speaks of it as being a small village close to the edge of the lake, beneath a range of high cliffs, in which small grottoes are seen, with the remains of an old square tower, and some larger buildings of rude construction, apparently of great antiquity. A large solitary thorn-tree stands beside it. The situation, otherwise unmarked, is dignified by the high limestone rock which overhangs it on the south-west, perforated with caves, recalling, by a curious though doubtless unintentional coincidence, the scene of Correggio's celebrated picture. These caves are said by Schwarz (p. 189) though on no clear authority to bear the name of Teliman, i.e. Talmanutha. A clear stream rushes past the rock into the sea, issuing in a tangled thicket of thorn and willow from a deep ravine at the back of the plain' (Stanley, S. and P. p. 382, 383). Jerome, although he plays upon the name Magdalene recte vocatam Magdalenen, id ist Turritam, ob ejuls singularem fidei ac ardoris constantiam does not appear to connect it with the place in question. By the Jews the word מגרלאis used to denote a person who platted or twisted hair, a practice then much in use among women of loose character. A certain Miriam Magdala' is mentioned by the Talmudists, who is probably intended for Mary Magdalene. (See Otho, Lex, Rua). s.v. Maria; and Buxtorf, Lex. Talm. col. 389, 1459.) Magdalum is mentioned as between Tiberias and Capernaum as early as by Willibald, A.D. 722; since that time it is occasionally named by travelers, among others Quaresmius, Elucidatio, p. 866 b; Sir R. Guyltorde, Pilgrymage; Breydenbach, p. 29; Bonar, Land of Promise, p. 433, 434, and 549. Buchanan (Clerical Furlough, p. 375) describes well the striking view of the northern part of the lake which is obtained from el-Mejdel. This was probably also the MIGDAL-EL (q.v.) in the tribe of Naphtali, mentioned in Jos_19:38. See Burckhardt, Syria, p. 559; Seetzen, in Monat. Corresp. 18:349; Fisk, Life, p. 316; Tobler, Dritte Wanderung, p. 46; Schubert, 3:250.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
In Sinaiticus and Vaticanus manuscripts (Mat_15:39)" Magadan" is the reading. A town or region to which our Lord came after feeding the 4,000. "Dalmanutha" is in Mark's Gospel (Mar_8:10). The name Mary "Magdalene" shows there was a "Magdala" probably a later form of Migdol, "a tower." El Mejdel on the western border of the lake of Galilee, an hour's journey N. of Tiberius, now represents Magdala, and is about the position where our Lord is thought to have been after the miracle, it is near a beautiful plain and a hill rising about 400 ft., with overhanging limestone rock honeycombed with caves. The Jews used "Magdala" to denote a person with twisted or platted hair; a usage of women of loose character.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mag'dala. (a tower). The chief manuscripts and versions exhibit the name as Magadan, as in the Revised Version. Into the limits of Magadan, Christ came by boat, over the Lake of Gennesareth, after his miracle of feeding the four thousand on the Mountain of the eastern side, Mat_15:39, and from thence, he returned in the same boat to the opposite shore.
In the parallel narrative of St. Mark, Mar_8:10, we find the "parts of Dalmanutha," on the western edge of the Lake of Gennesareth. The Magdala, which conferred her name on Mary the Magdalene one of the numerous migdols, that is, towers, which stood in Palestine, was probably the place, of that name, which is mentioned in the Jerusalem Talmud, as near Tiberias, and this again, is as probably the modern el-Mejdel, a miserable little Muslim village, of twenty huts on the water's edge at the southeast corner of the plain of Gennesareth. It is now the only inhabited place on this plain.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
a city on the west side of the sea of Galilee, near Dalmanutha; Jesus, after the miracle of the seven loaves, being said by St. Matthew to have gone by ship to the coasts of Magdala, Mat_15:39; and by St. Mark, to the parts of Dalmanutha, Mar_8:10. Mr. Buckingham came to a small village in this situation called Migdal, close to the edge of the lake, beneath a range of high cliffs, in which small grottoes are seen, with the remains of an old square tower, and some larger buildings, of rude construction, apparently of great antiquity. Migdol implies a tower, or fortress; and this place, from having this name particularly applied to it, was doubtless, like the Egyptian Migdol, one of considerable importance; and may be considered as the site of the Migdal of the Naphtalites, as well as the Magdala of the New Testament.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
mag?da-la. See MAGADAN.
International Standard Bible Encyclopedia
PRINTER 1915.
Mag?dala, a town mentioned in Mat_15:39, and the probable birthplace of Mary Magdalene, i.e. Mary of Magdala. It must have taken its name from a tower or castle, as the name signifies. It was situated on the Lake Gennesareth, but it has usually been placed on the east side of the Lake, although a careful consideration of the route of Christ before He came to, and after He left, Magdala, would show that it must have been on its western shore. This is confirmed by the Jerusalem Talmud (compiled at Tiberias), which several times speaks of Magdala as being adjacent to Tiberias and Hamath, or the hot-springs. It was a seat of Jewish learning after the destruction of Jerusalem, and the Rabbins of Magdala are often mentioned in the Talmud. A small Muslim village, bearing the name of Mejdel, is now found on the shore of the lake about three miles north by west of Tiberias; and although there are no ancient ruins, the name and situation are very strongly in favor of the conclusion that it represents the Magdala of Scripture. This was probably also the Mig-dal-el, in the tribe of Naphtali, mentioned in Jos_19:38.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Magdala
(Μαγδαλά [v. r. Μαγαδᾶν], prob. the Chald. emphatic form of the Hebrew מַגְדָּל, Migdal, a tower; see Paulus, Comm. 2:437 sq.), a town in Galilee opposite the Sea of Tiberias (Otho, Lex. Rabb. p. 401). It is mentioned only in Mat_15:39, as a place to which Jesus repaired after having crossed the lake, though the best MSS. (Sin., Vat., D.) read Magadan, which, Alford observes, appears to have been the original reading, but the better-known name Magdala was substituted for it.' It is not unusual, however, for Syrian villages to have two names, and for the same name to have different forms. The parallel passage in Mar_8:10 has Dalmnanutha (Δαλμανουθά), though here also some MSS. read Magdalas and some Magada (Alford, ad loc.).
A close examination of the Gospel narrative, and a comparison of the parallel passages in Matthew and Mark (Mat_15:39; Mat_16:1-13, with Mar_8:10-27), prove that Magdala or Magadan must have been situated on the western shore of the Sea of Galilee, and Dalmanutha was probably a village near it, for the whole shore of the lake was then lined with towns and villages. Eusebius and Jerome locate this place, which they call Magedan, on the east of the Sea of Galilee, and they say there was in their day a district of Magedena around Gerasa (καί έστι νῦν ἡ Μαγαιδανὴ περὶ τὴν Γεράσαν; Onomast. s.v. Magedan). They also state that Mark (8:10) reads Μαγαιδάν, though Jerome's version has Dalmanutha. The old Latin version has Magada. In some editions of Josephus a Magdala is mentioned on the east side of the lake (Life, p. 24), but the best MSS. read Gamala (Robinson, B.. R. 2:397; Josephus, by Hudson, ad loc.). Lightfoot places Magdala beyond Jordan, but his reasons are not satisfactory (Operat, 2:413) (Kitto). The above position on the western shore, although it has usually been located on the eastern (see Robinson's Researches, 3:278; Strong's Harmony of the Gospels, § 70), is confirmed by the Jerusalem Talmud (compiled at Tiberias), which several times speaks of Magdala as being adjacent to Tiberias and Hamath, or the hot springs (Lightfoot, Choaog. Cent. cap. lxxvi). It was a seat of Jewish learning after the destruction of Jerusalem, and the rabbins of Magdala are often mentioned in the Talmud (Lightfoot, 1. c.). M. De Saulcy, however, takes an opposite view on all these points (Narrative, 2:355-357), as Pococke had done before (Observations, 2:71).
In the Gospels it is principally referred to as probably the birthplace of Mary Magdalen, i.e. the Magdalene (q.v.), or of Magdala. A small Moslem village, bearing the name of Illejdel, is now found on the shore of the lake about three miles north by west of Tiberias, and the name and situation are very strongly in favor of the conclusion that it represents the Magdala of Scripture. It evidently (like the ancient town) derived its name from a tower or castle, and here Buckingham found the ruins of an old structure of this kind (Trav. 1:404). He speaks of it as being a small village close to the edge of the lake, beneath a range of high cliffs, in which small grottoes are seen, with the remains of an old square tower, and some larger buildings of rude construction, apparently of great antiquity. A large solitary thorn-tree stands beside it. The situation, otherwise unmarked, is dignified by the high limestone rock which overhangs it on the south-west, perforated with caves, recalling, by a curious though doubtless unintentional coincidence, the scene of Correggio's celebrated picture. These caves are said by Schwarz (p. 189) though on no clear authority to bear the name of Teliman, i.e. Talmanutha. A clear stream rushes past the rock into the sea, issuing in a tangled thicket of thorn and willow from a deep ravine at the back of the plain' (Stanley, S. and P. p. 382, 383). Jerome, although he plays upon the name Magdalene recte vocatam Magdalenen, id ist Turritam, ob ejuls singularem fidei ac ardoris constantiam does not appear to connect it with the place in question. By the Jews the word מגרלאis used to denote a person who platted or twisted hair, a practice then much in use among women of loose character. A certain Miriam Magdala' is mentioned by the Talmudists, who is probably intended for Mary Magdalene. (See Otho, Lex, Rua). s.v. Maria; and Buxtorf, Lex. Talm. col. 389, 1459.) Magdalum is mentioned as between Tiberias and Capernaum as early as by Willibald, A.D. 722; since that time it is occasionally named by travelers, among others Quaresmius, Elucidatio, p. 866 b; Sir R. Guyltorde, Pilgrymage; Breydenbach, p. 29; Bonar, Land of Promise, p. 433, 434, and 549. Buchanan (Clerical Furlough, p. 375) describes well the striking view of the northern part of the lake which is obtained from el-Mejdel. This was probably also the MIGDAL-EL (q.v.) in the tribe of Naphtali, mentioned in Jos_19:38. See Burckhardt, Syria, p. 559; Seetzen, in Monat. Corresp. 18:349; Fisk, Life, p. 316; Tobler, Dritte Wanderung, p. 46; Schubert, 3:250.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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