9 The writing of Hezekiah king of Judah, when he had been sick and had recovered from his sickness:
Then sang Moses and the children of Israel this song to Jehovah, and spoke, saying, I will sing unto Jehovah, for he is highly exalted: The horse and his rider hath he thrown into the sea. My strength and song is Jah, and he is become my salvation: This is my ùGod, and I will glorify him; My father's God, and I will extol him. Jehovah is a man of war; Jehovah, his name. Pharaoh's chariots and his army hath he cast into the sea; His chosen captains also are drowned in the Red Sea. The depths covered them; they sank to the bottom as a stone. Thy right hand, Jehovah, is become glorious in power: Thy right hand, Jehovah, hath dashed in pieces the enemy. And by the greatness of thine excellency thou hast overthrown thine adversaries: Thou sentest forth thy burning wrath, it consumed them as stubble. And by the breath of thy nostrils the waters were heaped up; The streams stood as a mound; The depths were congealed in the heart of the sea. The enemy said, I will pursue, I will overtake, I will divide the spoil; my soul shall be sated upon them; I will unsheath my sword, my hand shall dispossess them. Thou didst blow with thy breath, the sea covered them; They sank as lead in the mighty waters. Who is like unto thee, Jehovah, among the gods? Who is like unto thee, glorifying thyself in holiness, Fearful [in] praises, doing wonders? Thou stretchedst out thy right hand, the earth swallowed them. Thou by thy mercy hast led forth the people that thou hast redeemed; Thou hast guided them by thy strength unto the abode of thy holiness. The peoples heard it, they were afraid: A thrill seized the inhabitants of Philistia. Then the princes of Edom were amazed; The mighty men of Moab, trembling hath seized them; All the inhabitants of Canaan melted away. Fear and dread fall upon them; By the greatness of thine arm they are still as a stone; Till thy people pass over, Jehovah, Till the people pass over that thou hast purchased. Thou shalt bring them in, and plant them in the mountain of thine inheritance, The place that thou, Jehovah, hast made thy dwelling, The Sanctuary, Lord, that thy hands have prepared. Jehovah shall reign for ever and ever! For the horse of Pharaoh, with his chariots and with his horsemen, came into the sea, and Jehovah brought again the waters of the sea upon them; and the children of Israel went on dry [ground] through the midst of the sea. And Miriam the prophetess, the sister of Aaron, took the tambour in her hand, and all the women went out after her with tambours and with dances. And Miriam answered them, Sing to Jehovah, for he is highly exalted: The horse and his rider hath he thrown into the sea.
Then sang Deb'orah and Barak the son of Abin'o-am on that day: "That the leaders took the lead in Israel, that the people offered themselves willingly, bless the LORD! "Hear, O kings; give ear, O princes; to the LORD I will sing, I will make melody to the LORD, the God of Israel. "LORD, when thou didst go forth from Se'ir, when thou didst march from the region of Edom, the earth trembled, and the heavens dropped, yea, the clouds dropped water. The mountains quaked before the LORD, yon Sinai before the LORD, the God of Israel. "In the days of Shamgar, son of Anath, in the days of Ja'el, caravans ceased and travelers kept to the byways. The peasantry ceased in Israel, they ceased until you arose, Deb'orah, arose as a mother in Israel. When new gods were chosen, then war was in the gates. Was shield or spear to be seen among forty thousand in Israel? My heart goes out to the commanders of Israel who offered themselves willingly among the people. Bless the LORD. "Tell of it, you who ride on tawny asses, you who sit on rich carpets and you who walk by the way. To the sound of musicians at the watering places, there they repeat the triumphs of the LORD, the triumphs of his peasantry in Israel. "Then down to the gates marched the people of the LORD. "Awake, awake, Deb'orah! Awake, awake, utter a song! Arise, Barak, lead away your captives, O son of Abin'o-am. Then down marched the remnant of the noble; the people of the LORD marched down for him against the mighty. From E'phraim they set out thither into the valley, following you, Benjamin, with your kinsmen; from Machir marched down the commanders, and from Zeb'ulun those who bear the marshal's staff; the princes of Is'sachar came with Deb'orah, and Is'sachar faithful to Barak; into the valley they rushed forth at his heels. Among the clans of Reuben there were great searchings of heart. Why did you tarry among the sheepfolds, to hear the piping for the flocks? Among the clans of Reuben there were great searchings of heart. Gilead stayed beyond the Jordan; and Dan, why did he abide with the ships? Asher sat still at the coast of the sea, settling down by his landings. Zeb'ulun is a people that jeoparded their lives to the death; Naph'tali too, on the heights of the field. "The kings came, they fought; then fought the kings of Canaan, at Ta'anach, by the waters of Megid'do; they got no spoils of silver. From heaven fought the stars, from their courses they fought against Sis'era. The torrent Kishon swept them away, the onrushing torrent, the torrent Kishon. March on, my soul, with might! "Then loud beat the horses' hoofs with the galloping, galloping of his steeds. "Curse Meroz, says the angel of the LORD, curse bitterly its inhabitants, because they came not to the help of the LORD, to the help of the LORD against the mighty. "Most blessed of women be Ja'el, the wife of Heber the Ken'ite, of tent-dwelling women most blessed. He asked water and she gave him milk, she brought him curds in a lordly bowl. She put her hand to the tent peg and her right hand to the workmen's mallet; she struck Sis'era a blow, she crushed his head, she shattered and pierced his temple. He sank, he fell, he lay still at her feet; at her feet he sank, he fell; where he sank, there he fell dead. "Out of the window she peered, the mother of Sis'era gazed through the lattice: 'Why is his chariot so long in coming? Why tarry the hoofbeats of his chariots?' Her wisest ladies make answer, nay, she gives answer to herself, 'Are they not finding and dividing the spoil? --A maiden or two for every man; spoil of dyed stuffs for Sis'era, spoil of dyed stuffs embroidered, two pieces of dyed work embroidered for my neck as spoil?' "So perish all thine enemies, O LORD! But thy friends be like the sun as he rises in his might." And the land had rest for forty years.
And Hannah prayed, and said, My heart exulteth in Jehovah, my horn is lifted up in Jehovah; my mouth is opened wide over mine enemies; for I rejoice in thy salvation. There is none holy as Jehovah, for there is none beside thee, neither is there any rock like our God. Do not multiply your words of pride, let not vain-glory come out of your mouth; For Jehovah is a ùGod of knowledge, and by him actions are weighed. The bow of the mighty is broken, and they that stumbled are girded with strength. They that were full have hired themselves out for bread; and the hungry are [so] no more: Even the barren beareth seven, and she that hath many children is waxed feeble. Jehovah killeth, and maketh alive; he bringeth down to Sheol, and bringeth up. Jehovah maketh poor, and maketh rich, he bringeth low, also he lifteth up: He raiseth up the poor out of the dust; from the dung-hill he lifteth up the needy, To set [him] among nobles; and he maketh them inherit a throne of glory; For the pillars of the earth are Jehovah's, and he hath set the world upon them. He keepeth the feet of his saints, but the wicked are silenced in darkness; for by strength shall no man prevail. They that strive with Jehovah shall be broken to pieces; in the heavens will he thunder upon them. Jehovah will judge the ends of the earth; and he will give strength unto his king, and exalt the horn of his anointed.
Thou hast turned for me my mourning into dancing; thou hast loosed my sackcloth, and girded me with gladness; That [my] glory may sing psalms of thee, and not be silent. Jehovah my God, I will praise thee for ever.
Fools, because of their way of transgression, and because of their iniquities, are afflicted; Their soul abhorreth all manner of food, and they draw near unto the gates of death: Then they cry unto Jehovah in their trouble, [and] he saveth them out of their distresses; He sendeth his word, and healeth them, and delivereth them from their destructions. Let them give thanks unto Jehovah for his loving-kindness, and for his wondrous works to the children of men, And let them offer the sacrifices of thanksgiving, and declare his works in joyful song.
I love Jehovah, for he hath heard my voice [and] my supplications; For he hath inclined his ear unto me, and I will call upon him during [all] my days. The bands of death encompassed me, and the anguish of Sheol took hold of me; I found trouble and sorrow: Then called I upon the name of Jehovah: I beseech thee, Jehovah, deliver my soul.
Jah hath chastened me sore; but he hath not given me over unto death. Open to me the gates of righteousness: I will enter into them; Jah will I praise.
And in that day thou shalt say, Jehovah, I will praise thee; for though thou wast angry with me, thine anger is turned away, and thou hast comforted me. Behold, ùGod is my salvation: I will trust, and not be afraid; for Jah, Jehovah, is my strength and song, and he is become my salvation. And with joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Give ye thanks to Jehovah, call upon his name, declare his deeds among the peoples, make mention that his name is exalted. Sing psalms of Jehovah, for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitress of Zion; for great is the Holy One of Israel in the midst of thee.
And Jonah prayed unto Jehovah his God out of the fish's belly; and he said: I cried by reason of my distress unto Jehovah, and he answered me; Out of the belly of Sheol cried I: thou heardest my voice. For thou didst cast me into the depth, into the heart of the seas, And the flood was round about me: All thy breakers and thy billows are gone over me. And I said, I am cast out from before thine eyes, Yet will I look again toward thy holy temple. The waters encompassed me, to the soul: The deep was round about me, The weeds were wrapped about my head. I went down to the bottoms of the mountains; The bars of the earth [closed] upon me for ever: But thou hast brought up my life from the pit, O Jehovah my God. When my soul fainted within me, I remembered Jehovah; And my prayer came in unto thee, Into thy holy temple. They that observe lying vanities forsake their own mercy. But I will sacrifice unto thee with the voice of thanksgiving; I will pay that which I have vowed. Salvation is of Jehovah.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Isaiah 38
Commentary on Isaiah 38 Keil & Delitzsch Commentary
There is nothing to surprise us in the fact that we are carried back to the time when Jerusalem was still threatened by the Assyrian, since the closing vv. of chapter 37 merely contain an anticipatory announcement, introduced for the purpose of completing the picture of the last Assyrian troubles, by adding the fulfilment of Isaiah's prediction of their termination. It is within this period, and indeed in the year of the Assyrian invasion (Isaiah 36:1), since Hezekiah reigned twenty-nine years, and fifteen of these are promised here, that the event described by Isaiah falls - an event not merely of private interest, but one of importance in connection with the history of the nation also. “In those days Hizkiyahu became dangerously ill. And Isaiah son of Amoz, the prophet, came to him, and said to him, Thus saith Jehovah, Set thine house in order: for thou wilt die, and not recover. Then Hizkiyahu turned (K. om.) his face to the wall, and prayed to Jehovah, and said (K. saying ) , O Jehovah, remember this, I pray, that I have walked before thee in truth, and with the whole heart, and have done what was good in Thine eyes! And Hizkiyahu wept with loud weeping.” “Give command to thy house” ( ל , cf., אל , 2 Samuel 17:23) is equivalent to, “Make known thy last will to thy family” (compare the rabbinical tsavvâ' âh , the last will and testament); for though tsivvâh is generally construed with the accusative of the person, it is also construed with Lamed (e.g., Exodus 1:22; cf., אל , Exodus 16:34). חיה in such a connection as this signifies to revive or recover. The announcement of his death is unconditional and absolute. As Vitringa observes, “the condition was not expressed, because God would draw it from him as a voluntary act.” The sick man turned his face towards the wall ( פּניו הסב , hence the usual fut. cons. ויּסּב as in 1 Kings 21:4, 1 Kings 21:8, 1 Kings 21:14), to retire into himself and to God. The supplicatory אנּה (here, as in Psalms 116:4, Psalms 116:16, and in all six times, with ה ) always has the principal tone upon the last syllable before יהוה = אדני (Nehemiah 1:11). The metheg has sometimes passed into a conjunctive accent (e.g., Genesis 50:17; Exodus 32:31). אשׁר את does not signify that which, but this, that, as in Deuteronomy 9:7; 2 Kings 8:12, etc. “In truth,” i.e., without wavering or hypocrisy. שׁלם בלב , with a complete or whole heart, as in 1 Kings 8:61, etc. He wept aloud, because it was a dreadful thing to him to have to die without an heir to the throne, in the full strength of his manhood (in the thirty-ninth year of his age), and with the nation in so unsettled a state.
The prospect is now mercifully changed. “And it came to pass (K. Isaiah was not yet out of the inner city; keri סהצר , the forecourt, and ) the word of Jehovah came to Isaiah (K. to him) as follows: Go (K. turn again) and say to Hizkiyahu (K. adds, to the prince of my people ), Thus saith Jehovah, the God of David thine ancestor, I have heard thy prayer, seen thy tears; behold, I (K. will cure thee, on the third day thou shalt go up to the house of Jehovah ) add (K. and I add) to thy days fifteen years. And I will deliver thee ad this city out of the hand of the king of Asshur, and will defend this city (K. for mine own sake and for David my servant's sake ) .” In the place of העיר (the city) the keri and the earlier translators have הצר . The city of David is not called the “inner city” anywhere else; in fact, Zion, with the temple hill, formed the upper city, so that apparently it is the inner space of the city of David that is here referred to, and Isaiah had not yet passed through the middle gate to return to the lower city, where he dwelt. The text of Kings is the more authentic throughout; except that עמּי נגיד , “the prince of my people,” is an annalistic adorning which is hardly original. סהלו ך in Isaiah is an inf. abs. used in an imperative sense; שׁוּב , on the other hand, which we find in the other text, is imperative. On yōsiph , see at Isaiah 29:14.
The pledge desired. “ (K. Then Isaiah said ) and (K. om.) let this be the sign to thee on the part of Jehovah, that ( אשׁר , K. כּי ) Jehovah will perform this (K. the ) word which He has spoken; Behold, I make the shadow retrace the steps, which it has gone down upon the sun-dial of Ahaz through the sun, ten steps backward. And the sun went back ten steps upon the dial, which it had gone down” (K. “Shall the shadow go forward [ הל ך , read הל ך according to Job 40:2, or היל ך ] ten steps, or shall it go back ten steps? Then Yechizkiyahu said, It is easy for the shadow to go down ten steps; no, but the shadow shall go back ten steps. Then Isaiah the prophet cried to Jehovah, and turned back the shadow by the steps that it had gone down upon the sun-dial of Ahaz, ten steps backward” ) . “Steps of Ahaz” was the name given to a sun-dial erected by him. As m a‛ălâh may signify either one of a flight of steps or a degree (syn. m adrigâh ), we might suppose the reference to be to a dial-plate with a gnomon; but, in the first place, the expression points to an actual succession of steps, that is to say, to an obelisk upon a square or circular elevation ascended by steps, which threw the shadow of its highest point at noon upon the highest steps, and in the morning and evening upon the lowest either on the one side or the other, so that the obelisk itself served as a gnomon. It is in this sense that the Targum on 2 Kings 9:13 renders gerem hamma‛ălōth by d e rag shâ‛ayyâ' , step (flight of steps) of the sun-dial; and the obelisk of Augustus, on the Field of Mars at Rome, was one of this kind, which served as a sun-dial. The going forward, going down, or declining of the shadow, and its going back, were regulated by the meridian line, and under certain circumstances the same might be said of a vertical dial, i.e., of a sun-dial with a vertical dial-plate; but it applies more strictly to a step-dial, i.e., to a sun-dial in which the degrees that measure definite periods of time are really gradus . The step-dial of Ahaz may have consisted of twenty steps or more, which measured the time of day by half-hours, or even quarters. If the sign was given an hour before sunset, the shadow, by going back ten steps of half-an-hour each, would return to the point at which it stood at twelve o'clock. But how was this effected? Certainly not by giving an opposite direction to the revolution of the earth upon its axis, which would have been followed by the most terrible convulsions over the entire globe; and in all probability not even by an apparently retrograde motion of the sun (in which case the miracle would be optical rather than cosmical); but as the intention was to give a sign that should serve as a pledge, and therefore had not need whatever to be supernatural, it may have been simply through a phenomenon of refraction, since all that was required was that the shadow which was down at the bottom in the afternoon should be carried upwards by a sudden and unexpected refraction. Hamma‛ălōth (the steps) in Isaiah 38:8 does not stand in a genitive relation to tsēl (the shadow), as the accents would make it appear, but is an accusative of measure, equivalent to בּמּעלות in the sum of the steps (2 Kings 20:11). To this accusative of measure there is appended the relative clause: quos ( gradus ) descendit ( ירדה ; צל being used as a feminine) in scala Ahasi per solem , i.e., through the onward motion of the sun. When it is stated that “the sun returned,” this does not mean the sun in the heaven, but the sun upon the sun-dial, upon which the illuminated surface moved upwards as the shadow retreated; for when the shadow moved back, the sun moved back as well. The event is intended to be represented as a miracle; and a miracle it really was. The force of will proved itself to be a power superior to all natural law; the phenomenon followed upon the prophet's prayer as an extraordinary result of divine power, not effected through his astronomical learning, but simply through that faith which can move mountains, because it can set in motion the omnipotence of God.
As a documentary proof of this third account, a psalm of Hezekiah is added in the text of Isaiah, in which he celebrates his miraculous rescue from the brink of death. The author of the book of Kings has omitted it; but the genuineness is undoubted. The heading runs thus in Isaiah 38:9 : “Writing of Hizkiyahu king of Judah, when he was sick, and recovered from his sickness.” The song which follows might be headed Mikhtam , since it has the characteristics of this description of psalm (see at Psalms 16:1). We cannot infer from bachălōthō (when he was sick) that it was composed by Hezekiah during his illness (see at Psalms 51:1); vayyechi (and he recovered) stamps it as a song of thanksgiving, composed by him after his recovery. In common with the two Ezrahitish psalms, Ps 88 and 89, it has not only a considerable number of echoes of the book of Job, but also a lofty sweep, which is rather forced than lyrically direct, and appears to aim at copying the best models.
Strophe 1 consists indisputably of seven lines:
“I said, In quiet of my days shall I depart into the gates of Hades:
I am mulcted of the rest of my years.
I said, I shall not see Jah, Jah, in the land of the living:
I shall behold man no more, with the inhabitants of the regions of the dead.
My home is broken up, and is carried off from me like a shepherd's tent:
I rolled up my life like a weaver; He would have cut me loose from the roll:
From day to night Thou makest an end of me.”