Mary Magdalene (English Wikipedia)

In Hebrew Migdal (מגדל) means 'tower', 'fortress'; in Aramaic, Magdala means 'tower' or 'elevated, great, magnificent'. Meyer & de Boer 2009, pp. 74–96 provide an overview of the source texts excerpted in an essay "Should we all turn and listen to her? Mary Magdalene in the spotlight". Interpreters since the time of Jerome have suggested that Mary was called Magdalene because of her stature and faith, i.e. because she was like a tower: "Mary Magdalene received the epithet 'fortified with towers' because of her earnestness and strength of faith, and was privileged to see the rising of Christ first even before the apostles" (Haskins 2005, p. 406). Other interpreters have seen Magdalene as referring to a kind of hairstyle. This translation stems from certain passages in uncensored versions of the Talmud, where a woman, esoterically identified as Jesus's mother, is called hamegadela se'ar nasha, which has been translated "Miriam, the dresser of women's hair", possibly a euphemism for "prostitute". See Herford 2006, p. 40. The Talmudic passages are at tractate Sanhedrin 67a and tractate Hagigah 4b of the Babylonian Talmud; cf. tractate Shabbat 104b. The English theologian John Lightfoot (1602–1675) noted these passages and commented: "Whence she was called Magdalene, doth not so plainly appear; whether from Magdala, a town on the lake of Gennesaret, or from the word which signifies a plaiting or curling of the hair, a thing usual with harlots." (Lightfoot 1989, p. 373) Meyer, Marvin W.; de Boer, Esther A. (2009). The Gospels of Mary: The Secret Tradition of Mary Magdalene, the Companion of Jesus. HarperOne. ISBN 978-0-06-196595-1. Haskins, Susan (2005). Mary Magdalen: Myth and Metaphor. Pimlico. ISBN 978-1-84595-004-0. Herford, Robert Travers (2006). Christianity in Talmud and Midrash. KTAV. ISBN 978-0-88125-930-8. Lightfoot, John (1989). A Commentary on the New Testament from the Talmud and Hebraica. Vol. 2: Matthew – Mark. Hendrickson. ISBN 978-0-943575-26-1.
Ricci 1994, pp. 71, 127, 139. Ricci, Carla (1994) [First published in Italian 1991, as Maria di Magdala e le molte altre]. Mary Magdalene and Many Others: Women Who Followed Jesus. Translated by Burns, Paul. Minneapolis: Fortress Press. ISBN 0-8006-2718-0.
"Patrologia Latina, vol. 112, col. 1474B". Garnier fratres. 1878. Archived from the original on March 14, 2016. Retrieved August 6, 2014.

archive.today

"Panarion of Epiphanius of Salamis, Book 1". September 6, 2015. Archived from the original on October 13, 2015.

bahai-library.com

Mazal, Peter (October 21, 2003). "Selected Topics of Comparison in Christianity and the Baháʼí Faith". bahai-library.org. Retrieved June 25, 2006.

bbc.co.uk

"Mary Magdalene, the clichés". BBC, Religions. July 20, 2011.

biblegateway.com

Mary Magdalene's name is mostly given as Μαρία (Maria), but in Matthew 28:1 as Μαριάμ (Mariam), Matthew 28:1–10, both of which are regarded as Greek forms of Miriam, the Hebrew name for Moses' sister. The name was extremely popular during the first century due to its connections to the ruling Hasmonean and Herodian dynasties (Good 2005, pp. 9–10). In the Gospel of John, Mary Magdalene is also referred to simply as "Mary" at least twice. John 20:11, 20:16 Good, Deirdre Joy (2005). Mariam, the Magdalen, and the Mother. Indiana University Press. ISBN 0-253-34533-2.
John 20:1–2, 11–18

biblehub.com

"3137. Maria or Mariam". Strong's Concordance. Bible Hub. Retrieved August 6, 2014.

books.google.com

In Hebrew Migdal (מגדל) means 'tower', 'fortress'; in Aramaic, Magdala means 'tower' or 'elevated, great, magnificent'. Meyer & de Boer 2009, pp. 74–96 provide an overview of the source texts excerpted in an essay "Should we all turn and listen to her? Mary Magdalene in the spotlight". Interpreters since the time of Jerome have suggested that Mary was called Magdalene because of her stature and faith, i.e. because she was like a tower: "Mary Magdalene received the epithet 'fortified with towers' because of her earnestness and strength of faith, and was privileged to see the rising of Christ first even before the apostles" (Haskins 2005, p. 406). Other interpreters have seen Magdalene as referring to a kind of hairstyle. This translation stems from certain passages in uncensored versions of the Talmud, where a woman, esoterically identified as Jesus's mother, is called hamegadela se'ar nasha, which has been translated "Miriam, the dresser of women's hair", possibly a euphemism for "prostitute". See Herford 2006, p. 40. The Talmudic passages are at tractate Sanhedrin 67a and tractate Hagigah 4b of the Babylonian Talmud; cf. tractate Shabbat 104b. The English theologian John Lightfoot (1602–1675) noted these passages and commented: "Whence she was called Magdalene, doth not so plainly appear; whether from Magdala, a town on the lake of Gennesaret, or from the word which signifies a plaiting or curling of the hair, a thing usual with harlots." (Lightfoot 1989, p. 373) Meyer, Marvin W.; de Boer, Esther A. (2009). The Gospels of Mary: The Secret Tradition of Mary Magdalene, the Companion of Jesus. HarperOne. ISBN 978-0-06-196595-1. Haskins, Susan (2005). Mary Magdalen: Myth and Metaphor. Pimlico. ISBN 978-1-84595-004-0. Herford, Robert Travers (2006). Christianity in Talmud and Midrash. KTAV. ISBN 978-0-88125-930-8. Lightfoot, John (1989). A Commentary on the New Testament from the Talmud and Hebraica. Vol. 2: Matthew – Mark. Hendrickson. ISBN 978-0-943575-26-1.
Mary Magdalene's name is mostly given as Μαρία (Maria), but in Matthew 28:1 as Μαριάμ (Mariam), Matthew 28:1–10, both of which are regarded as Greek forms of Miriam, the Hebrew name for Moses' sister. The name was extremely popular during the first century due to its connections to the ruling Hasmonean and Herodian dynasties (Good 2005, pp. 9–10). In the Gospel of John, Mary Magdalene is also referred to simply as "Mary" at least twice. John 20:11, 20:16 Good, Deirdre Joy (2005). Mariam, the Magdalen, and the Mother. Indiana University Press. ISBN 0-253-34533-2.
Jansen 2001 citing Jacques Levron, Le bon roi René (Paris: Arthaud, 1972). Jansen, Katherine Ludwig (2001). The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages. Princeton University Press. ISBN 0-691-08987-6.
Thompson 1995. Thompson, Mary R. (1995). Mary of Magdala: Apostle and Leader. Paulist Press. ISBN 978-0-8091-3573-8.
Casey 2010, p. 475; Maisch 1998, p. 9; Ehrman 2006, pp. 185–187. Casey, Maurice (2010), Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching, New York and London, England: T & T Clark, ISBN 978-0-567-64517-3 Maisch, Ingrid (1998) [1996], Mary Magdalene: The Image of a Woman through the Centuries, translated by Maloney, Linda M., Collegeville, Minnesota: Liturgical Press, ISBN 978-0-8146-2471-5 Ehrman, Bart D. (2006), Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend, Oxford, England: Oxford University Press, ISBN 978-0-19-530013-0
Ehrman 2006, pp. 185–187, 247. Ehrman, Bart D. (2006), Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend, Oxford, England: Oxford University Press, ISBN 978-0-19-530013-0
Ehrman 2006, p. 247. Ehrman, Bart D. (2006), Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend, Oxford, England: Oxford University Press, ISBN 978-0-19-530013-0
Ehrman 2006, p. 185. Ehrman, Bart D. (2006), Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend, Oxford, England: Oxford University Press, ISBN 978-0-19-530013-0
Haag 2016, p. 152. Haag, Michael (2016), The Quest For Mary Magdalene: History & Legend, London, England: Profile Books, ISBN 978-1847659385
Casey 2010, pp. 543–544. Casey, Maurice (2010), Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching, New York and London, England: T & T Clark, ISBN 978-0-567-64517-3
Ehrman 2006, pp. 185–187, 218; Hurtado 2005, pp. 267, 355. Ehrman, Bart D. (2006), Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend, Oxford, England: Oxford University Press, ISBN 978-0-19-530013-0 Hurtado, Larry W. (2005). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Wm. B. Eerdmans. ISBN 978-0-8028-3167-5.
Casey 2010, p. 193. Casey, Maurice (2010), Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching, New York and London, England: T & T Clark, ISBN 978-0-567-64517-3
Ehrman 2006, p. 197. Ehrman, Bart D. (2006), Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend, Oxford, England: Oxford University Press, ISBN 978-0-19-530013-0
Maisch 1998, p. 2. Maisch, Ingrid (1998) [1996], Mary Magdalene: The Image of a Woman through the Centuries, translated by Maloney, Linda M., Collegeville, Minnesota: Liturgical Press, ISBN 978-0-8146-2471-5
Ehrman 2006, pp. 197–198. Ehrman, Bart D. (2006), Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend, Oxford, England: Oxford University Press, ISBN 978-0-19-530013-0
Maisch 1998, pp. 2–3. Maisch, Ingrid (1998) [1996], Mary Magdalene: The Image of a Woman through the Centuries, translated by Maloney, Linda M., Collegeville, Minnesota: Liturgical Press, ISBN 978-0-8146-2471-5
Casey 2010, p. 194. Casey, Maurice (2010), Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching, New York and London, England: T & T Clark, ISBN 978-0-567-64517-3
Casey 2010, p. 192. Casey, Maurice (2010), Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching, New York and London, England: T & T Clark, ISBN 978-0-567-64517-3
Casey 2010, pp. 192–193. Casey, Maurice (2010), Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching, New York and London, England: T & T Clark, ISBN 978-0-567-64517-3
Ehrman 2006, pp. 206–207. Ehrman, Bart D. (2006), Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend, Oxford, England: Oxford University Press, ISBN 978-0-19-530013-0
Chilton 2005, pp. 25–28. Chilton, Bruce (2005), Mary Magdalene: A Biography, New York, London, England, Toronto, Ontario, Sydney, Australia, and Auckland, New Zealand: Image Doubleday, ISBN 978-0-385-51318-0
Ehrman 2006, p. 207. Ehrman, Bart D. (2006), Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend, Oxford, England: Oxford University Press, ISBN 978-0-19-530013-0
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Schaberg 2004, pp. 79–80. Schaberg, Jane (2004) [2002]. The Resurrection of Mary Magdalene: Legends, Apocrypha, and the Christian Testament. New York and London: Continuum. ISBN 978-0-8264-1645-2.
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/ˈmæɡdəlɪn, -iːn/; Biblical Hebrew: מרים המגדלית; original Biblical Greek: Μαρία ἡ Μαγδαληνή, romanized: María hē Magdalēnē, Arabic: مريم المجدلية, literally "Mary the Magdalene", Μαρία η Μαγδαληνή in Matthew 27:56; 27:61; 28:1; Mark 15:40; 15:47; 16:1; 16:9 replaces "η" with "τη" because of the case change. Luke 8:1 says "Μαρία ... η Μαγδαληνή" and 24:10 says "η Μαγδαληνή Μαρία". John 19:25, 20:1 and 20:18 all say "Μαρία η Μαγδαληνή".
Mary Magdalene's name is mostly given as Μαρία (Maria), but in Matthew 28:1 as Μαριάμ (Mariam), Matthew 28:1–10, both of which are regarded as Greek forms of Miriam, the Hebrew name for Moses' sister. The name was extremely popular during the first century due to its connections to the ruling Hasmonean and Herodian dynasties (Good 2005, pp. 9–10). In the Gospel of John, Mary Magdalene is also referred to simply as "Mary" at least twice. John 20:11, 20:16 Good, Deirdre Joy (2005). Mariam, the Magdalen, and the Mother. Indiana University Press. ISBN 0-253-34533-2.
Luke 8:2–3
Luke 8:1–3
Mark 16:9
Luke 7:36–50
Mt 28:6
cf. Mt 28:9
Mt 28:1–10 Lk 24:–11
cf. also Mk 16:9

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See, for instance, 1 Thessalonians 5:26, Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, Mark 14:43–45, Matthew 26:47–50, Luke 22:48, and 1 Peter 5:14
Luke 8:2
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search.worldcat.org

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