The name "Magdalene" derives from the Aramaic

"Magdala", Hebrew "Migdal" (1). The word means

"tower". The OT usage indicates that towers were for

defensive purposes and were places of security from

enemy attack. The terms "fortress" and "stronghold"

give the right sense.(2) The term was also used as a

metaphor for defensive strength (see the Psalms, for

example).

Most assume that Mary Magdalene was from a specific place called "Tower" (Magdala),

and that she was given her name accordingly. However, a difficulty here is that few

Palestinian disciples were named after their place of origin. Indeed, the term H

KALOUMENH in Luke 8:2 supports the view that Magdalene signifies more than just her

place or origin. Furthermore, it cannot be proved that there was a place called Magdala

in Galilee in the first century, though it seems probable. Other explanations for the name

have been discussed by commentators, (3)(4) but all modern scholars fail to interpret

the name in the context of the naming conventions of the early church.

It will now be argued that a better explanation for her epithet, "Magdalene", is that it was

given to her to represent the protection that she provided to the Jesus movement through

her benefaction.

1. The term Magdalene was a metaphor for protective strength, and such metaphors

were given as new names/epithets to first century Christians. Consider Simon-Peter

(Rock), James-Oblias (bulwark of the people), and Crispus-Sosthenes (saving strength).

2. The term "Magdalene" is particularly suitable for this Mary, who was a benefactor of

the Jesus movement (Luke 8:2-3). It seems to have been particularly common for first

century Christian benefactors to be given new names, presumably in recognition of their

benefactions. Such cases include Joseph-Barnabas, Crispus-Sosthenes, Gaius Titius

Justus-Stephanas, and probably also Theophilus, Jason-Aristarchus and Epaenetus.

3. In the NT we have several lists of names of believers. Those who are named first in

these lists were the most prominent individuals and were nearly always recipients of

new names (consider Simon-Peter, the Boanerges brothers, James-Oblias,

Joseph-Barnabas, Titus-Timothy, and Sopater). Evidently in the NT, as in the OT, those

in authority often gave new names to their highest ranking subordinates. Mary

Magdalene is the first mentioned in all six lists of disciples where she appears in the

synoptic gospels. Only in John 19:25 is she demoted, but here women are listed in the

order of the prominence of their male relatives so this verse does not contradict the view

of the synoptics that she was the highest ranked disciple of her category. We should

therefore expect her to have received a new name, like the other first-named individuals

in the NT.

4. "Mary" is the English form of the name which appears most commonly in the ancient

world as "MARIAMH". The name therefore has a phonetic connection to the title

"Magdalene" (MAGDALHNH), the first two letters being identical. Double names often had a phonetic resemblance (compare e.g. Paul-Saul, Silas-Silvanus, Joseph-Justus, BarKoziba-BarKokhba). This increases the probability that she was not from a place called Magdala, but was named "Magdalene" (presumably by Jesus).

Jerome came close to this interpretation when he wrote:

"Mary Magdalene—called the tower from the earnestness and glow of her faith—was

privileged to see the rising Christ first of all before the very apostles" (Letter CXXVII).

Similarly, Karel Hanhart writes that the epithet "Magdalene" "would indicate she was

indeed a "tower of strength," a worthy peer of Peter, the Rock.(5)

(1) Migdal (Strong's 04206)

http://www.blueletterbible.org/tmp_dir/words/4/1155249242-9087.html

(2) The word "migdal" is a participial form based on the root "g-d-l" which is most usually

translated as "strong" so in effect a "migdal" is a place "made strong" and thus perhaps

would be better translated as "strong-hold" or "place made strong/re-enforced". Thanks

to Frank Jacks for this insight.

(3) T. McDaniel, The Meaning of “Mary,” “Magdalene,” and other Names.

http://tmcdaniel.palmerseminary.edu/cbbp-chapter32.pdf

(4) Jerry Camery-Hoggatt, Images of Mary Magdalene in Christian Tradition: A Case of

Prostituted Identity.

http://www.cbeinternational.org/new/pdf_files/free_articles/Hoggatt_Mary_Magdalene.pdf

5. (5)Karel Hanhart, The Open Tomb, (Liturgical Press 1995).
   

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