Tafsiran yang Mengutip untuk Yesaya 8:18

if a prophet arises among you The meaning of among you is that a prophet must be from the nation of Israel. The common thread connecting this passage with the previous passage is the prohibition against idolatry (the burning of children [12: 31] was an idolatrous practice). The word prophet here denotes someone who claims that God , or a messenger of God , spoke to him while awake. The other possibility is that it occurred in a dream. Some say, that the prophet discussed here is likely one of the “thieves of God ’s words” [cf. Jeremiah 23: 30] — to wit: A true prophet announces that a certain miracle will come, to justify him; someone else overhears this, and then asserts that the miracle applies to himself. Others say, that we do not believe him, even if the signal or marvel comes to pass, because he says things that are contrary to logic. In my opinion, the Hebrew words signal and marvel here have the sense of “sign” [and not any supernatural event — Translator]: 1) The words of Isaiah provide evidence for this interpretation. He said “Behold, I, and the children whom God has given me, are for signs and for portents” [Isaiah 8: 18] (the prophet’s own sign was “…just as my servant Isaiah has walked naked and barefoot…” [Isaiah 20: 3]; the sons’ signs were their names, each being named after an event which was to occur in his lifetime, i.e., “Immanu כ el” [Isaiah 7: 14], “Maher-Shalal-Ḥash-Baz” [Isaiah 8: 3], and “Sh әכ ar-Yashuv” [Isaiah 7: 3]). 2) With respect to plagues, Scripture says “They will serve you as signs and proofs” [28: 46]. Many similar examples exist.

.ודרש אל המתים Die Form ”דרש אל” die hier und so auch Jesaias 8, 18 und 19, 3 vorkommt, dürfte einen solchen Vorgang bezeichnen, bei welchem eine Frage nicht direkt an den gerichtet wird, von welchem man die Antwort erwartet, welches דרש את heißen würde. Der דורש אל המתים gibt vor, an irgend eine Person oder einen Gegenstand eine Frage zu richten, die eben durch diese Medien an einen bestimmten Toten gelangt und von diesem durch dieses Medium beantwortet wird. Das ganze Unwesen des heutigen Spiritualismus ist nichts als eine solche דרישה אל המתים.

Therefore the Lord himself etc. Though you do not ask a sign, He will give it you. It is to me a matter of surprise that there are those who say the prophet here refers to Jesus, since the sign was given to Ahaz, and Jesus was born many years afterwards; besides, the prophet says, For before the child shall know to refuse the evil and choose the good, the land shall be forsaken; but the countries of Ephraim and Syria were wasted in the sixth year of Hezekiah, and¹⁵The following is added to show that The land shall be forsaken, can only refer to Syria and Israel; both kingdoms were successively conquered by Assyria in the time of Ahaz and Hezekiah. it is distinctly said of whose two kings, etc. Many make the mistake of identifying Immanuel with Hezekiah; they cannot be the same, granting even this prophecy to have been uttered at the beginning of the reign of Ahaz; he reigned only sixteen years, and Hezekiah was at the death of Ahaz twenty-five years old. According to others, Immanuel is another son of Ahaz, and others again take the names (Immanuel, Maher Shalal and Shear Yashub) as symbolical of the kingdom; but if so, what meaning would be in the child’s knowing good and evil and in Maher Shalal calling father and mother? (8:4). I think that Immanuel is the son of Isaiah, as well as Maher Shalal; the latter is proved by And I went unto the prophetess, etc. (8:3). Shear Yashub is similarly related to the prophet (ver. 3); each of the three sons received a name that contained some hint at future events; Immanuel implied that God would help them and be with them during the troubles caused by the two kings; Maher Shalal, that the time for the exile of Samaria had arrived; and Shear Yashub, that the remnant of Israel would repent; this explanation is well borne out by the words, Behold, I and the children whom the Lord hath given me, are for signs and for wonders. Comp. The children which the Lord hath graciously given to thy servant (Gen. 33:5).¹⁶This quotation is to prove that the words, the children which the Lord has given me refer to the true children of the prophet, not to pupils, and that they are not used in any other figurative sense. Those that in the former passage regard children as equivalent to pupils must produce us some analogy from Scripture.¹⁷It is hardly necessary to refer to the great many instances, where the listener or reader is addressed as My son, but Ibn Ezra speaks of the whole phrase, children whom the Lord hath given me, and to take that in a figurative sense is not possible without some analogous examples. Isaiah himself was a sign and an example concerning Egypt (20:3).—The Gaon says that the sign consisted in the child being a male child;¹⁸This was foretold by the prophet (ver. 14). but in my opinion the sign was that the child was to eat butter and honey; for it is not usual that children eat these things immediately after their birth.¹⁹If this be the right explanation, the most important point in the sign is omitted from the text, namely, that the child will eat those things immediately after its birth.