Deuteronomy 18:11

18:11 one who casts spells, ¹  one who conjures up spirits, ²  a practitioner of the occult, ³  or a necromancer. ⁴ 

Deuteronomy 18:1

Provision for Priests and Levites

18:1 The Levitical priests ⁵  – indeed, the entire tribe of Levi – will have no allotment or inheritance with Israel; they may eat the burnt offerings of the Lord and of his inheritance. ⁶ 

Deuteronomy 10:13

10:13 and to keep the Lord’s commandments and statutes that I am giving ⁷  you today for your own good?

Isaiah 8:19

Darkness Turns to Light as an Ideal King Arrives

8:19 ⁸ They will say to you, “Seek oracles at the pits used to conjure up underworld spirits, from the magicians who chirp and mutter incantations. ⁹  Should people not seek oracles from their gods, by asking the dead about the destiny of the living?” ¹⁰ 

[18:11]  ¹ tn Heb “a binder of binding” (חֹבֵר חָבֶר, khover khaver). The connotation is that of immobilizing (“binding”) someone or something by the use of magical words (cf. Ps 58:6; Isa 47:9, 12).

[18:11]  ² tn Heb “asker of a [dead] spirit” (שֹׁאֵל אוֹב, sho’el ’ov). This is a form of necromancy (cf. Lev 19:31; 20:6; 1 Sam 28:8, 9; Isa 8:19; 19:3; 29:4).

[18:11]  ³ tn Heb “a knowing [or “familiar”] [spirit]” (יִדְּעֹנִי, yiddÿ’oniy), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3).

[18:11]  ⁴ tn Heb “a seeker of the dead.” This is much the same as “one who conjures up spirits” (cf. 1 Sam 28:6-7).

[18:1]  ⁵ tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here.

[18:1]  ⁶ sn Of his inheritance. This is a figurative way of speaking of the produce of the land the Lord will give to his people. It is the Lord’s inheritance, but the Levites are allowed to eat it since they themselves have no inheritance among the other tribes of Israel.

[10:13]  ⁷ tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.

[8:19]  ⁸ tn It is uncertain if the prophet or the Lord is speaking in vv. 19-22. If the latter, then vv. 19-22 resume the speech recorded in vv. 12-15, after the prophet’s response in vv. 16-18.

[8:19]  ⁹ tn Heb “inquire of the ritual pits and of the magicians who chirp and mutter.” The Hebrew word אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a אוֹב-בַּעֲלַת (ba’alat-’ov, “owner of a ritual pit”). See H. Hoffner, “Second Millennium Antecedents to the Hebrew ’OñBù,” JBL 86 (1967): 385-401.

[8:19]  ¹⁰ tn Heb “Should a nation not inquire of its gods on behalf of the living, (by inquiring) of the dead?” These words appear to be a continuation of the quotation begun in the first part of the verse. אֱלֹהָיו (’elohayv) may be translated “its gods” or “its God.” Some take the second half of the verse as the prophet’s (or the Lord’s) rebuke of the people who advise seeking oracles at the ritual pits, but in this case the words “the dead on behalf of the living” are difficult to explain.