Isaiah 8:19 · Bible study
Isaiah 8:19 Commentary: Consulting God vs. Consulting the Dead
Hebrew · 11 what the commentators say
Meaning in one sentence
Isaiah 8:19 contrasts seeking God with consulting mediums.
Research Summary
- Meaning: A rhetorical rebuke of seeking guidance from the dead; God’s people should turn to their living God.
- Key words: ’ōḇōṯ (necromancers/mediums), yiddə‘ōnîm (wizards/soothsayers), dārash (consult/seek), tsāphaph (chirp/whisper), hagāh (mutter).
- Main debate: Whether the rhetorical question is the prophet’s answer (Calvin, Wesley) or a pretense of the ungodly (some older interpretations).
- Theological theme: God’s sufficiency as the only proper source of guidance; the folly of idolatry and spiritism.
- Best use: Teaching on discernment, warning against occult practices, calling the people of God to trust His word.
Translation Comparison
BSB Berean Standard Bible 2020
When men tell you to consult the spirits of the dead and the spiritists who whisper and mutter, shouldn’t a people consult their God instead? Why consult the dead on behalf of the living?
WEB World English Bible 2000
When they tell you, “Consult with those who have familiar spirits and with the wizards, who chirp and who mutter,” shouldn’t a people consult with their God? Should they consult the dead on behalf of the living?
KJV King James Version 1769
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?
ASV American Standard Version 1901
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?
YLT Young's Literal Translation 1898
And when they say unto you, `Seek unto those having familiar spirits, And unto wizards, who chatter and mutter, Doth not a people seek unto its God? --For the living unto the dead!
Darby Darby Bible 1890
And when they shall say unto you, Seek unto the necromancers and unto the soothsayers, who chirp and who mutter, [say,] Shall not a people seek unto their God? [Will they go] for the living unto the dead?
Douay-Rheims Douay-Rheims Bible 1899
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?
Translations in other languages (10 available)
Y si os dijeren: Preguntad á los pythones y á los adivinos, que susurran hablando, responded: ¿ No consultará el pueblo á su Dios? ¿ Apelará por los vivos á los muertos?
E quando vos disserem: Consultai aos que se comunicam com os mortos e aos encantadores que murmuram, sussurrando entre os dentes. Por acaso não deveria o povo consultar ao seu Deus? Perguntarão aos mortos por causa dos vivos?
Si l’ on vous dit:
Wenn sie aber zu euch sagen: Ihr müßt die Wahrsager und Zeichendeuter fragen, die da flüstern und murmeln so sprecht: Soll nicht ein Volk seinen Gott fragen, oder soll man die Toten für die Lebendigen fragen?
Wanneer zij dan tot ulieden zeggen zullen: Vraagt waarzeggers en duivelskunstenaars, die daar piepen, en binnensmonds mompelen; zo zegt: Zal niet een volk zijn God vragen? zal men voor de levenden de doden vragen?
Se vi si dice: “Consultate quelli che evocano gli spiriti e gli indovini, quelli che susurranno e bisbigliano”, rispondete: “Un popolo non dev’egli consultare il suo Dio? Si rivolgerà egli ai morti a pro de’ vivi?”
A tak jeźliby wam rzekli: Dowiadujcie się od czarowników i od wieszczków, którzy szepcą i markocą, rzeczcie: Izali się nie ma dowiadywać lud u Boga swego? azaż umarłych miasto żywych radzić się ma?
И когда скажут вам: обратитесь к вызывателям умерших и к чародеям, к шептунам и чревовещателям, - тогда отвечайте: не должен ли народ обращаться к своему Богу? спрашивают ли мертвых о живых?
有人對你們 說：「當求問 那些交鬼的 和 行巫術的，就是聲音綿蠻，言語微細的。」你們便回答說：「百姓 不當 求問自己的 神嗎？豈可為 活人求問 死人呢？」
And when they say to you, Make request for us to those who have control of spirits, and to those wise in secret arts, who make hollow bird-like sounds; is it not right for a people to make request to their gods, to make request for the living to the dead?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 8:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse draws a sharp contrast between seeking God and consulting necromancers. The rhetorical question, “shouldn’t a people consult with their God?”, expresses indignation at the absurdity of turning to the dead for guidance. Calvin notes that Isaiah “advises his disciples to give this answer” when tempted to superstition, while Barnes explains that the people of Ahaz’s day, in their troubles, imitated surrounding nations by applying to those who claimed contact with spirits. Gill, reading the passage Christologically, sees the “familiar spirits” as representing the scribes and Pharisees who relied on occult arts. Keil and Delitzsch describe this as an admonition to the faithful remnant, the ecclesiola in ecclesia, not to abandon the true God for the mutterings of wizards. The consensus is clear: God’s people must reject all forms of spiritism and turn to Him alone for direction.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Prophet’s indignant answer: Calvin, Wesley, and most commentators hold that the rhetorical question in v. 19b is the answer Isaiah puts in the mouths of his disciples when tempted to consult mediums.
- Pretense of the ungodly: Calvin notes that some interpret the verse as a pretense used by the ungodly themselves, claiming that just as every nation consults its gods, so they may consult mediums. Calvin prefers the first view.
What is clear: The verse forbids seeking guidance from mediums and calls God’s people to seek their God, making Him the exclusive source of direction.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of “familiar spirits” and “wizards” | These terms refer to necromancers and practitioners of occult arts who claim to contact the dead or spirits. | Some commentators (e.g., Gill) apply these terms metaphorically to false religious teachers; others (Barnes, Keil & Delitzsch) take them literally as mediums active in Isaiah’s day. |
| The identity of the speakers in v. 19a | The verse describes people urging the faithful to consult mediums. | Calvin sees the speakers as “ungodly” countrymen who tempt the godly; others (e.g., Cambridge Bible) identify them specifically as the infatuated, God-forsaken people of Judah. |
| The rhetorical question in v. 19b | The question exposes the absurdity of seeking the dead for guidance. | Most (Calvin, Wesley) see it as the prophet’s indignant answer. A minority interpretation (alluded to by Calvin) reads it as a pretense from the ungodly, who claim it is acceptable because every nation consults its gods. |
| The phrase “chirp and mutter” | It describes the faint, eerie sound associated with spirits or ventriloquism. | Some (Cambridge, Keil & Delitzsch) explain it as imitating the voices of ghosts; the LXX suggests ventriloquism. Others (Gill) take it as describing the magical formulas of the scribes. |
Historical & Cultural Context
Isaiah prophesied during the reign of Ahaz, a king who “walked in the way of the kings of Israel” and even sacrificed his son in the fire (2 Kin 16:3). Idolatry and soothsaying flourished in Judah, as the people copied the practices of surrounding nations. The Hebrew terms for “familiar spirits” (’ōḇōṯ) and “wizards” (yiddə‘ōnîm) point to specific forms of occult consultation. An ’ôḇ was originally a waterskin bottle, but came to mean a necromancer or the spirit of a dead person, while yiddə‘ōnî means a “knower”, one who claims supernatural knowledge. The LXX renders these as engastrimythoi (ventriloquists), indicating that the low “chirping and muttering” (sounds like young birds) was imitated by mediums to suggest the voice of a ghost. This practice was strictly forbidden in the Law (Lev 19:31; Deut 18:10, 11), yet it persisted. The woman of Endor (1 Sam 28) is a well-known example. Barnes cites the oracle at Delphi as a pagan parallel: kings and warriors sought guidance from the priestess who presided there. In this cultural climate, Isaiah calls his disciples to resist the pressure to conform and instead to seek the Lord, who alone knows the future and guides His people.
Textual Notes
The supplied sources note one significant textual variant. Adam Clarke observes that the Septuagint repeats the verb “seek” (yidrosh), reading hayidrosh, producing: “Should not a nation seek unto its God? Why should you seek unto the dead concerning the living?” This repetition, he notes (following Procopius), strongly expresses the prophet’s indignation. The Cambridge Bible also points out that the LXX renders the necromancers as “ventriloquists.” The Masoretic Text is well preserved; no other manuscript variants are discussed in the consulted commentaries.
Reception History
This verse has served as a key text for warning against occult practices throughout church history. Reformation-era commentators such as Calvin and Wesley read it as a strong prohibition of necromancy and an exhortation to trust God’s word alone. Matthew Henry highlighted the privilege of having the Scriptures, contrasting the “unspeakable privilege” of God’s oracles with the darkness of consulting mediums. The Geneva Bible’s marginal notes connect the verse to the spirit of divination. In earlier tradition, the verse was cited in sermons against pagan superstitions, the Didache and other early Christian writings forbade all forms of magic and spiritism without citing this verse directly, but the principle was broadly applied. Protestant traditions particularly emphasized the sufficiency of Scripture (v. 20) as the proper guide, using this passage to reject charismatic or mystical guidance beyond the biblical text. Across centuries, the core application has remained the same: God’s people are to seek Him, not the dead.
Preaching This Verse
Three-point outline
- The temptation of the age, “When they tell you, ‘Consult those with familiar spirits’” (v. 19a). The pressure to seek supernatural guidance outside God is real, especially in times of national crisis or personal uncertainty.
- The theological question, “Shouldn’t a people consult their God?” (v. 19b). The rhetorical question exposes the folly of abandoning the living God, who has made Himself known, for the dead who have nothing to say.
- The contrasting source, “To the law and to the testimony!” (v. 20, following verse). God has given His word as the sufficient guide; those who reject it have no light in them.
Five-point outline
- The setting: a people drifting into rebellion and ready to consult any source but God (Ahaz’s reign).
- The specific practice: necromancy and spiritism, described as “chirping and muttering”, an eerie imitation of the dead.
- The corrective logic: if even pagan nations consult their gods, how much more should God’s covenant people turn to Him?
- The absurdity exposed: seeking the dead on behalf of the living is irrational, dead men know nothing and can help nothing.
- The positive call: “Seek your God,” who speaks through His law and prophets.
Illustration hooks
- When facing a major decision, many people turn to horoscopes, tarot cards, or psychic hotlines, looking for direction from sources that have no true knowledge.
- In times of grief, a family member suggests a séance to “contact” a loved one. The desire for connection is real, but the method is hollow.
- A person says, “I’m spiritual but not religious,” seeking guidance from dreams or vague signs rather than from God’s clear word.
Questions your congregation is asking
- Is it wrong to read my horoscope or consult a psychic “just for fun”?
- How can I tell if I am seeking God enough when I need direction?
- What should I say to a friend or family member who turns to spiritism for comfort?
Leading a Discussion
This verse confronts us with a basic choice: when we need guidance, where do we turn? The people of Judah faced pressure to consult mediums, but Isaiah calls his disciples to a better way. As you discuss, consider the underlying beliefs behind these practices and why God’s people must trust Him alone.
Discussion questions
- What practices of consulting the dead or seeking hidden knowledge exist in our culture today?
- Why do you think the prophet describes the mediums as those who “chirp and mutter”? What impression does that language create?
- Read Leviticus 19:31 and Deuteronomy 18:10, 11. How do these laws shape the seriousness of seeking mediums?
- The rhetorical question in Isaiah 8:19 is left unanswered. Why might that be? What answer does the prophet expect his hearers to give?
- What does the contrast between “the living” and “the dead” (v. 19) reveal about the nature of God and the worthlessness of idols?
- In what areas of life are you most tempted to rely on sources other than God, friends, experts, feelings, or “signs”?
- How can this passage help you redirect your trust to God when you feel uncertain about the future?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 19:31 | “‘Don’t turn to those who are mediums, nor to the wizards. Don’t seek them out, to be defiled by them. I am Yahweh your God. |
| Leviticus 20:6 | “‘The person that turns to those who are mediums and wizards, to play the prostitute after them, I will even set my face against that person, and will cut him off from among his people. |
| Deuteronomy 18:11 | or a charmer, or someone who consults with a familiar spirit, or a wizard, or a necromancer. |
| I Samuel 28:8 | Saul disguised himself and put on other clothing, and went, he and two men with him, and they came to the woman by night. Then he said, “Please consult for me by the familiar spirit, and bring me up whomever I shall name to you.” |
| I Samuel 28:11 | Then the woman said, “Whom shall I bring up to you?” He said, “Bring Samuel up for me.” |
| I Samuel 28:16 | Samuel said, “Why then do you ask me, since Yahweh has departed from you and has become your adversary? |
| II Kings 1:3 | But Yahweh’s angel said to Elijah the Tishbite, “Arise, go up to meet the messengers of the king of Samaria, and tell them, ‘Is it because there is no God in Israel that you go to inquire of Baal Zebub, the god of Ekron? |
| II Kings 21:6 | He made his son to pass through the fire, practiced sorcery, used enchantments, and dealt with those who had familiar spirits and with wizards. He did much evil in Yahweh’s sight, to provoke him to anger. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the Septuagint repeats the verb "seek," intensifying the prophet's indignation. The fuller reading exposes the folly of consulting the dead about the living when people should instead seek their own God.
Calvin's Commentaries Reformed 1564
Calvin argues that Isaiah is not describing a hypocritical excuse the ungodly use, but giving believers a direct answer to resist temptations toward superstition. The godly are to stand firm, using God’s authority as their defense, and refuse the unlawful worship their countrymen promote.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator explains that the “familiar spirit” refers not to the medium but to the disembodied spirit itself, while the medium is called its possessor. The chirping and muttering describe the faint, birdlike voice ascribed to the dead in antiquity, which the Septuagint suggests was produced by ventriloquism. This is the answer the prophet’s followers are to give.
Geneva Bible Notes Reformed 1599
The Geneva Bible notes draw a sharp contrast: why would anyone turn from the living God to consult the dead? The rhetorical question exposes the folly of seeking guidance from spirits instead of the Lord. For the Geneva commentators, this is not a neutral alternative but a direct rejection of God.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the wizards and mutterers as the Jewish religious leaders, especially the Scribes and Pharisees, who practiced sorcery and enchantments. He argues that the disciples of Christ, being spiritually alive, should not consult such spiritually dead men but should instead seek their omniscient God, Christ, the true Counselor.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that consulting mediums and spiritists reduces to asking the dead for guidance meant for the living. He highlights the eerie "chirping" and "muttering" sounds ascribed to departed spirits, noting that ancient translators identified these practitioners as ventriloquists who produced faint sounds from the grave.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stress the unnatural irony: God's people should inquire of their own God, not of necromancers who chirp and whisper like bats. They clarify that "the dead" means actual departed spirits, not idols, and that consulting them for the living is a gloomy deception.
Lange's Commentary Reformed 1857
Lange reads this passage as Isaiah's personal farewell and spiritual testament to his disciples. The prophet prays for God to seal the divine testimony in their hearts, not merely preserve it in writing. Isaiah points to himself and his
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry emphasizes that God shows his care for the church by entrusting it with the treasure of divine revelation. Scripture serves both as a testimony to direct faith and as a law to direct practice, and believers are called to preserve and safeguard it faithfully.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley emphasizes the absurdity of consulting dead idols or spirits instead of the living God. He notes that the muttering of such practitioners reveals their weakness, and argues that it is only reasonable for living people to seek guidance from the God who is truly alive. Turning from Him to mute, lifeless sources is deeply foolish.