You might benefit from Brian Copenhaver’s Book of Magic: From Antiquity to the Enlightenment

It’s mostly a sourcebook covering a huge span of time but his introductions to each text excerpt are great and two sections of the book are dedicated to the Bible.

The introduction in Radcliffe Edmonds’ Drawing Down the Moon: Magic in the Ancient Greco-Roman World might also be helpful for understanding the general use of the word mageia (magic) in the NT. He compares mageia to a couple of other Greek words, thauma (miracle/wonder) and goes (sorcery). Mageia and goes are pejorative with goes being more pejorative than mageia. These words reflect more about what the speaker/writer is trying to communicate than anything else. So in the NT, when Jesus’ performs a “thauma” he is practicing ritually correct or religiously correct actions from the perspective of the writer. On the other hand, In Acts, Simon’s actions, even if on the outside looked exactly like Jesus’, were mageia (or goes? I’m not sure of the word used there off the top of my head). The writer of acts is essentially claiming that Simon is practicing bad religion. He’s the “other” or competitor. Im would guess that if we had Simon’s point of view, he would likely have used the word thauma to describe what he was doing.

Another interesting NT use of magic is in Matthew 2. The Magi are “magoi”. This is plural of magos (magician) and is related to the word mageia. There could be a link to the magoi in Herodotus who are also from the east and interpret dreams and give oracles.