English Standard Version
And when they say to you, “Inquire of the mediums and the necromancers who chirp and mutter,” should not a people inquire of their God? Should they inquire of the dead on behalf of the living?
King James Bible
And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?
American Standard Version
And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living'should they seek unto the dead?
And when they shall say to you: Seek of pythons, and of diviners, who mutter in their enchantments: should not the people seek of their God, for the living of the dead?
English Revised Version
And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living should they seek unto the dead?
Webster's Bible Translation
And when they shall say to you, Seek to them that have familiar spirits, and to wizards that peep, and that mutter: should not a people seek to their God? for the living to the dead?
Isaiah 8:19 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The object of their fear was a very different one. "Jehovah of hosts, sanctify Him; and let Him be your fear, and let Him be your terror. So will He become a sanctuary, but a stone of stumbling and a rock of offence (vexation) to both the houses of Israel, a snare and trap to the inhabitants of Jerusalem. And many among them shall stumble, and shall fall; and be dashed to pieces, and be snared and taken." The logical apodosis to Isaiah 8:13 commences with v'hâhâh (so shall He be). If ye actually acknowledge Jehovah the Holy One as the Holy One (hikdı̄sh, as in Isaiah 29:23), and if it is He whom ye fear, and who fills you with dread (ma‛arı̄tz, used for the object of dread, as mōrah is for the object of fear; hence "that which terrifies" in a causative sense), He will become a mikdâsh. The word mikdâsh may indeed denote the object sanctified, and so Knobel understands it here according to Numbers 18:29; but if we adhere to the strict notion of the word, this gives an unmeaning apodosis. Mikdâsh generally means the sanctified place or sanctuary, with which the idea of an asylum would easily associate itself, since even among the Israelites the temple was regarded and respected as an asylum (1 Kings 1:50; 1 Kings 2:28). This is the explanation which most of the commentators have adopted here; and the punctuators also took it in the same sense, when they divided the two halves of Isaiah 8:14 by athnach as antithetical. And mikdâsh is really to be taken in this sense, although it cannot be exactly rendered "asylum," since this would improperly limit the meaning of the word. The temple was not only a place of shelter, but also of grace, blessing, and peace. All who sanctified the Lord of lords He surrounded like temple walls; hid them in Himself, whilst death and tribulation reigned without, and comforted, fed, and blessed them in His own gracious fellowship. This is the true explanation of v'hâyâh l'mikdâs, according to such passages as Isaiah 4:5-6; Psalm 27:5; Psalm 31:21. To the two houses of Israel, on the contrary, i.e., to the great mass of the people of both kingdoms who neither sanctified nor feared Jehovah, He would be a rock and snare. The synonyms are intentionally heaped together (cf., Isaiah 28:13), to produce the fearful impression of death occurring in many forms, but all inevitable. The first three verbs of Isaiah 8:15 refer to the "stone" ('eben) and "rock" (tzūr); the last two to the "snare" (pach), and "trap" or springe (mōkēsh).
(Note: Malbim observes quite correctly, that "the pach catches, but does not hurt; the mokesh catches and hurts (e.g., by seizing the legs or nose, Job 40:24): the former is a simple snare (or net), the latter a springe, or snare which catches by means of a spring" (Amos 3:5).)
All who did not give glory to Jehovah would be dashed to pieces upon His work as upon a stone, and caught therein as in a trap. This was the burden of the divine warning, which the prophet heard for himself and for those that believed.
Treasury of Scripture Knowledge
for the living
As we were going to the place of prayer, we were met by a slave girl who had a spirit of divination and brought her owners much gain by fortune-telling.
and the thin ears swallowed up the seven good ears. And I told it to the magicians, but there was no one who could explain it to me."
"Do not turn to mediums or necromancers; do not seek them out, and so make yourselves unclean by them: I am the LORD your God.
"If a person turns to mediums and necromancers, whoring after them, I will set my face against that person and will cut him off from among his people.
1 Samuel 28:8
So Saul disguised himself and put on other garments and went, he and two men with him. And they came to the woman by night. And he said, "Divine for me by a spirit and bring up for me whomever I shall name to you."
2 Kings 21:6
And he burned his son as an offering and used fortune-telling and omens and dealt with mediums and with necromancers. He did much evil in the sight of the LORD, provoking him to anger.
2 Kings 23:24
Moreover, Josiah put away the mediums and the necromancers and the household gods and the idols and all the abominations that were seen in the land of Judah and in Jerusalem, that he might establish the words of the law that were written in the book that Hilkiah the priest found in the house of the LORD.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.