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Critics ask why, if the words "familiar spirit" in Isaiah 29:4 refer to the Book of Mormon (as used in 2 Nephi 26:16, why does "familiar spirit" always refer to occult practices such as channeling and necromancy everywhere else in the Old Testament?
The comparison does not say that the Book of Mormon is a familiar spirit, but that the message from the Book of Mormon would be comparable, or like such a spirit.
The answer to this criticism depends on understanding Isaiah—and Nephi's use of it&mdash. Critics count on the Latter-day Saints being unfamiliar with these materials, and so a review is helpful.[1]
It is natural that some have misunderstood the term "familiar spirit." The contemporary use of familiar is as an adjective, derived from the Latin familiaris, meaning “domestic” (an adjectival formation from familia, “family”). The word means something like “intimate, very friendly.” But in about 1590 the word also began to be used as a noun meaning “demon, evil spirit.”
So in the KJV, the “one that hath a familiar spirit” does not, mean that people will be familiar with it (e.g., as might be expressed by saying it "rings a bell," or is something they've been acquainted with before they heard it.)
Rather, the term "familiar spirit" in Isaiah has something to do with divination by communicating with the spirits of the dead (necromancy). KJV use of “familiar” in this sense is an unfortunate translation, both because it confuses modern English readers and because it brings up images of medieval witchcraft that don't match the ancient biblical world.
The key word in Hebrew is ‘ob, which appears about 15 times in the OT. Unfortunately, we don’t really know for sure what the word means or whence it is derived. It is used in a variety of different ways. The possible meanings include a spirit, an ancestral spirit, the person controlled by a spirit, a bottle (made of skin), the ritual pit from which spirits are called up, a ghost, a demon. Most scholars simply admit the ambiguity and admit that the word can be used in different ways: a ritual pit used by a necromancer, a spirit called up by a necromancer, and/or the necromancer himself or herself.
The word ‘ob is closely associated with the word yidde’oni. Although ‘ob appears independently (in four passages), yidde’oni always appears in connection with ‘ob (in 11 passages). Many believe the two words are always used together as a hendiadys (a rhetorical device where two nouns joined by and are meant to convey a single sense); others, including most translations, see the terms as referencing two different people, often rendered something like “medium and wizard.” In the case of yidde’oni we can recognize the root *YD’, but it is unclear whether the “one who knows” is the one consulted or the one doing the consulting.
We can now consider what Isaiah meant.
Isaiah is referring to events at Jerusalem (called "Ariel"), and says:
The New English Translation (NET) Bible translation renders this verse as
Thus, Jerusalem and its inhabitants will be destroyed, and (in a striking image) Isaiah says that the only thing that will linger on is their voices or witness "from beyond the grave," so to speak. Their destruction will leave them to bear witness, but that is all they can do.
Most translations of Isaiah use some variant of “ghost” in this passage, meaning a shade from Sheol (the Hebrew realm of the dead, or land of spirits).
Nephi (a lover of Isaiah) uses the Isaiah passage to explain or illustrate his own prophecy:
This passage is a pesher, applying the Isaianic imagery to the appearance of the BoM in the last days, with speech low out of the dust. If you read this BoM passage with a proper understanding of the familiar spirit reference, it actually makes excellent sense. The words of the Book will speak low out of the dust as a ghost called up from the netherworld.
(All writing from another time does this—it allows the dead to speak to us. Matthew and Paul speak to us "as if" from the dead in the Bible, Shakespeare speaks to us through his plays, etc.)
Thus, the Book of Mormon, being a record from a fallen Christian civilization, would be "as if" the dead spoke, since those who are now dead can speak to us. The comparison to Isaiah's Jerusalem probably seems appropriate to Nephi, since:
The symbol used by Isaiah is thus both appropriate for Nephi's situation, and ironic, since the Nephites have ended up also "speaking from the dust" just like the people at Jerusalem from whom the Nephites fled to avoid destruction!
The critics try to tie the Book of Mormon's use of this passage to ideas of witchcraft or devil-worship. But, Isaiah uses the same imagery (a ghost speaking from beyond the grave) to describe Jerusalem events. Surely the critics don't expect us to believe that Isaiah's use of this metaphor means he approves of witchcraft?
The Book of Mormon verse also emphasizes that the power to translate the Book of Mormon comes from God, not from channeling or necromancy: "the Lord God will give unto him [the translator] power." But, the critics do not mention this inconvenient fact.
Critics also ignore that the Book of Mormon also speaks negatively about appealing to actual "familiar spirits," in another citation from Isaiah in 2 Nephi 18꞉19.
This doesn't mean that Isaiah was only referring to the Book of Mormon, or that he was particularly thinking about it at all. Nephi simply used the imagery and language of Isaiah, and adapted it to make his point. This was common practice in the ancient world.
One wonders how young Joseph Smith knew that?
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