Isaías 38
Bob Utley · You Can Understand the Bible
Isaías 38
CONTEXTUAL INSIGHTS As Isaiah 36-37 related to the Assyrian period (see SPECIAL TOPIC: KINGS OF ASSYRIA), chapters 38-39 point toward the Babylonian period of influence on God's people (see SPECIAL TOPIC: KINGS OF BABYLON). It must be remembered that there are two distinct "Babylons" Merodach-baladan II (721-710, 703-702 B.C., cf. 2 Kgs. 20:12; Isa. 39:11) of Hezekiah's day (who I think is the one referred to in Isaiah 13-14). Neo-Babylon under Nabopolassar (626-605 B.C.) and his son, Nebuchadnezzar II (605-562 B.C.), who caused the destruction of Jerusalem and the temple in 586 B.C. He ordered several exiles of Judeans (605, 597, 586, 582 B.C.) The Jewish Study Bible (p. 858) says, "the events described in Isaiah 38-39 preceded the events described in Isaiah 36-37 by at least ten years." This is because of Assyria's defeat of Merodach-baladan II. Hezekiah's illness and healing are also recorded in 2 Kgs. 20:1-11. His psalm is similar to Psalm 6 and 118 or even the book of Jonah, chapter 2. The psalm of Hezekiah does not appear in 2 Kings 20.
Isaías 38:1-3
38:1-8 This is a good example of the fact that God is in control of history, yet history is also affected by our prayers (cf. Isa. 37:21). But also remember that it was during this "extra time" of Hezekiah's life that his evil son and successor, Manasseh, was born. In some ways God's answer to Hezekiah brought judgment on Judah. We must pray in God's will, for we never see the big picture. 38:1 This is a good example of a specific prophecy by Isaiah being abrogated because of Hezekiah's prayer. Most prophecies are conditional. If nations (i.e. Nineveh, Assyria) or individuals (i.e. Hezekiah) turn to God in faith and repentance, God may "change His mind." This seems strange but remember, this is also true related to intercessory prayer. God is affected by prayer and repentance. Prophecy states what will happen if humans do not change. SPECIAL TOPIC: REPENTANCE, II. SPECIAL TOPIC: INTERCESSORY PRAYER SPECIAL TOPIC: PROPHECY (OT), IV. C. 38:3 "Remember" The VERB (BDB 269, KB 269, Qal IMPERATIVE) is an IMPERATIVE OF REQUEST. Hezekiah, like Nehemiah (cf. Neh. 13:14,22), is asking God to take note of his lifestyle faith. It is interesting that in the Bible humans pray for God to forget their sins, while God asks for them to remember His word. God's memory is a way to plead with Him to be faithful to His word and promises lived out in an individual life. Notice what Hezekiah asserts. I have walked (BDB 229, KB 246, Hithpael PERFECT) before You in truth (lit. "faithfulness," BDB 54). "Walked" is biblical imagery for lifestyle faith (i.e. Ps. 26:3; 86:11). I have done this with a whole heart, this is biblical imagery for total dedication. I have done what is good in your sight. SPECIAL TOPIC: THE PATH, THE WAY SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT ▣ "with a whole heart" This is a statement which is usually related to the reign and life of David (cf. 1 Kgs. 3:6; 9:4; 11:4; 1 Chr. 28:9) the people (1 Chr. 29:9) Asa (cf. 1 Kgs. 15:14) Hezekiah is considered to be one of the few godly kings of Judah (cf. 2 Kgs. 18:5-6). SPECIAL TOPIC: THE HEART ▣ "wept bitterly" There is some question as to why Hezekiah was so upset at the thought of his death: his fear of dying in middle age, based on Isa. 38:10 the fact that he had no heir (cf. Isa. 38:19; 39:7; 2 Kgs. 21:1) It is uncertain which, if either, of these is true because we do not have any psychological way to analyze the statements of people in history. The tragedy is that during this additional fifteen-year extended life span the birth of Manasseh occurred and he was the most evil king that Judah had and was greatly responsible for the Babylonian exile.
Isaías 38:4-6
38:4-6 Inspiration is a difficult concept to describe. The doctrine is crucial for our faith, but how it works is undefined. visions dreams symbolic acts verbal statements editors' work even a translation (i.e. LXX used by the early church, i.e. Isa. 7:14) I believe the Bible is a unique book. A book of divine revelation. In this verse, as so often in the Prophets, the message is a specific verbal statement from YHWH. The eternal God has revealed Himself to His highest creation, mankind. SPECIAL TOPIC: INSPSIRATION SPECIAL TOPIC: WAYS OF REVELATION SPECIAL TOPIC: THE BIBLE (its uniqueness and inspiration) 38:5 "the God of your father David" This statement links back to Isa. 37:35 and forward to Isa. 55:3. David represented the ideal king and YHWH made special promises to him and his family, 2 Samuel 7; 1 Kgs. 8:24-26; 1 Chronicles 17. A future ideal Davidic king is mentioned in Isa. 9:7; 16:5; 55:3. SPECIAL TOPIC: OT TITLES FOR THE SPECIAL COMING ONE 38:6 Not only will God spare Hezekiah's life, but He will spare Jerusalem's life also! The phrase "I will defend" is Holy War terminology. The covenant God acts on behalf of His covenant people for His larger redemptive purpose. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: COVENANT
Isaías 38:7-8
38:7-8 "be the sign to you from the Lord" Here again, this was a physical sign to encourage Hezekiah that God was going to spare his life (2 Kgs. 20:8-11 is a fuller account; see SPECIAL TOPIC: SIGN (OT)). It seems to be related to a sun dial designed to use the steps leading to the king's private chamber the term "steps" means "degrees" of a sun dial (cf. 2 Kgs. 20:9-11, JPSOA translation, see James Freeman, Manners and Customs of the Bible, p. 183) some type of astronomical phenomenon We must be very careful in being dogmatic about exactly how God accomplished this. A supernatural God can do anything He desires within the laws of nature or without! However, this could equally be done by some natural phenomenon such as high humidity in a cloud layer. It is obvious that the other solar miracle in Joshua 10:12-13 is primarily more poetic than physical. We who believe in the miraculous must be careful that we do not attribute everything that we do not understand to the miraculous. Many times God used natural means to accomplish supernatural things (i.e. the plagues of Egypt; the splitting of the Jordan in the Conquest). In the ancient world there was no distinction between the natural and supernatural (see John L. Walton, The Lost World of Genesis 1) and Genesis 1 As Ancient Cosmology.
Isaías 38:9-14
38:10-20 This is a psalm written by Hezekiah. He was well aware of wisdom literature and he promoted the use of Psalms (cf. 2 Chr. 29:25-30). However, it does not appear in the parallel of 2 Kgs. 20:1-11. SPECIAL TOPIC: WISDOM LITERATURE 38:10 "In the middle of my life" NKJV, TEV, REB "in the prime of my life" "in the noontide of my days" "in the noon of my life" "in the height of my days" JPSOA, Peshitta "in the midst of my days" The MT has דמי (BDB 198, KB 226 II), which means "cessation," "pause," "rest," or "quiet." The MT is reflected in the NRSV. Some scholars see this as referring to a mid-day time of rest. KB 226 I asserts there is another form of the same root that means "half" is found only here (NIDOTTE, vol. 1, p. 972). The LXX translates it as "height of my days," which assumes a similar reading. ▣ "the gates of Sheol" The "gates of death" are mentioned in Job 38:17; Ps. 9:13; 107:18; and Matt. 16:18 (where "Sheol" is called "hades"). This is imagery of death as a prison. SPECIAL TOPIC: THE DEAD, WHERE ARE THEY? (Sheol/Hades, Gehenna, Tartarus), I. B. ▣ "deprived of the rest of my years" The age of one's life was seen as a marker of God's approval (i.e. Moses, cf. Deut. 34:7; Joshua, cf. Josh. 24:29). For one to die before having a child would be seen as a judgment of God (cf. Ps. 55:23; 89:45,46-48; Prov. 10:27). NASB, NKJV, Peshitta, NET "deprived" NRSV, REB, JPSOA "consigned" "held" "shall leave behind" The MT has a VERB (BDB 823, KB 955, Pual PERFECT) that occurs only here and Exod. 38:21 in the Pual stem. The basic meaning is "to muster" but here, possibly "deprive." 38:11 The ancient Hebrews did not see death as a reunion and fellowship with God, but a separation from life and the God of life. The OT has little light to shine on the afterlife. Even the NT is somewhat veiled in this area, though it does give more information. See William Hendriksen, The Bible On The Life Hereafter Verse 11 refers to worshiping YHWH in the temple on the Sabbath and feast days. SPECIAL TOPIC: FEASTS OF ISRAEL ▣ "Lord. . .Lord" The MT has Yah (יה, cf. Isa. 12:2; 26:4) twice, which should probably be just one YHWH (יהוה). The scroll of Isaiah in the DSS has one Yah. SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "among the inhabitants of the world" This translation is found in most ancient and modern translations. The MT has the word "cessation" (i.e. "the land of the dead," BDB 293 I, הדל); the change to "world" (BDB 317, הלד), comes from some medieval Hebrew MSS and the Aramaic Targums. USB's Hebrew Text Project, p. 93, thinks it is a purposeful play on the terms, not a textual confusion. This would make it parallel to "land" in line 2. The phrase "inhabitants of the world" also occurs in Ps. 49:1. SPECIAL TOPIC: WORLD (several terms), I. E. 38:12 Hezekiah uses two images to describe the end of his earthly life. the taking down of a tent (cf. 2 Cor. 5:1; 2 Pet. 1:13,14) cloth cut from a loom There is a question of how to translate the first word in the MT, דור (BDB 189, KB 217). "dwelling," form found only here (BDB 190, #4, KB 217 I), NASB, NRSV, NJB, JPSOA, REB "generation," life-span, common meaning of the root (BDB 189 I, KB 217 II), LXX, Peshitta, NKJV, TEV There is also a question about the VERB (גלה, BDB 162, KB 191). It could mean "rolled up" from גלל, BDB 164 II, Niphal PERFECT, cf. Isa. 34:4 (used in this sense only here), UBS Text Project, p. 94, gives it a "B" rating< /li> "removed" from גלה, Niphal PERFECT, a unique meaning here, usually it means either uncover, reveal to go away, send away Most English translations use option #2, following the MT, but #1 fits the context well. ▣ "From day until night You make an end of me" This is idiomatic language (cf. Job 4:20; Ps. 73:14) of a complete action. 38:13 "I composed my soul" "I considered" NRSV, NJB "I cry for help" "I cried out with pain" "I am racked with pain" "I was given over" The MT has "I have smoothed" (i.e. "stilled my soul"), שׁוה, BDB 1000, KB 1436, Piel PERFECT, but many translators assume a change to שׁוע, BDB 1002, KB 1443 I, which means "to call out for help," cf. Isa. 58:9, which seems to fit best. The UBS Text Project, p. 94, cannot decide which was original (i.e. "C" rating) ▣ "Like a lion ‒ so He breaks all my bones" Hezekiah's death is seen as an action of the sovereign Lord. The OT monotheism attributed all causes to the one God. The ancients did not recognize secondary causes (cf. Isa. 14:24-27; 45:7; Amos 3:3b). See full note on "one causality" at Isa. 14:24-27. The Hebrew uses strong imagery to describe God's actions, here a lion. SPECIAL TOPIC: LIONS IN THE OT SPECIAL TOPIC: ONE CAUSALITY 38:14 As Isa. 38:13 describes the Lord's power, Isa. 38:14 describes Hezekiah's weakness. NASB, NJB, REB ‒ "twitter" NKJV ‒ "chatter" NRSV ‒ "clamor" TEV ‒ "my voice was thin and weak" This VERB (BDB 861, KB 1050, Pilpel IMPERFECT) means "to chirp," "to peep." It is used of birds here and Isa. 10:14, but in other places, of mediums (cf. Isa. 8:19; 29:4). "moan" ‒ BDB 211, KB 237, Qal IMPERFECT, cf. Isa. 16:7; 59:11; Ezek. 7:16; Nah. 2:7. It denotes sorrow for a current situation. eyes look wistfully to the heights "look wistfully" ‒ BDB 195, KB 223, Qal PERFECT, used of prayer to God in Ps. 79:8; 116:6; 142:6 (cf. NIDOTTE, vol. 1, p. 951) "heights" ‒ BDB 928, would be imagery for heaven (cf. Isa. 32:15; 57:15; 58:4) oppressed ‒ BDB 799, this form is found only here. The Pual VERBAL form in Isa. 23:12 means "crushed." Maybe Hezekiah was thinking of Ps. 103:6 or 146:7. This same CONSONANTAL PHRASE can be revocalized as "pay attention of me" (NEB). ▣ "O Lord" The MT has adon (BDB 10), as in Isa. 38:16, not YHWH, as in Isa. 38:3,4,5,7,11,20 (twice), 22 (NASB). ▣ "be my security" This IMPERATIVE (BDB 786, KB 876, Qal IMPERATIVE) expresses Hezekiah's request based on his weakness. The verb means a pledge (cf. Job 17:3; Ps. 119:122). YHWH Himself was Hezekiah's hope and guarantee!
Isaías 38:15-20
38:15-20 This strophe reveals the OT theology of Sheol. The afterlife was not a desirable place. SPECIAL TOPIC: SHEOL, I. B. 38:15 "He has spoken. . .He Himself has done it" This reflects the sovereignty of the monotheistic God of Israel. He speaks, it happens (cf. Genesis 1; Isaiah 55:11)! ▣ The third line ov v. 15 can be translated in three ways. I walk all my years (NASB, REB) I err about all my years All my sleep has gone away (NRSV, TEV, JPSOA) The UBS Text Project, p. 97, gives option #1 a "C" rating and explains it as "taking short steps, as people do when walking in a processional (Ps. 42:5)." The VERB (BDB 186, KB 214, Hithpael IMPERFECT) basically means "to walk deliverately slow" (NKJV). 38:16 The second line is difficult in the MT. The LXX translates it as "and you revived my breath"; JPSOA translates it as "my life-breath is revived." 38:17 "You who has kept my soul" "You have lovingly delivered my soul" "You have held back my life" "you have preserved my life" REB, Peshitta "you have saved me" "you saved my life" The MT has the VERB "loved" (חשׁק, BDB 365 I, KB 362, Qal PERFECT), but it does not seem to fit well in this line of poetry, so some scholars assume "hold back," חשׁך, BDB 362, cf. Isa. 14:6; 54:2; 58:1. Hezekiah is restored, not because of anything he has done or not done, but because of the merciful character of YHWH! ▣ "For You have cast all my sins behind Your back" This psalm is related to Hezekiah's relief that he has been delivered from Sheol. Yet, somehow in Jewish mentality, disaster is always linked to sin. It is not certain how any of Hezekiah's actions were seen by YHWH to deserve early death. However, it is a wonderful statement that God forgives and forgets. Please compare Psalm 103:11-14; Isaiah 1:18; 43:2-5; 44:22; Jeremiah 31:34; and Micah 7:19. This is such an important truth-when God forgives, God forgets! Many believers claim God's forgiveness based on Bible promises, but have not yet experienced the complete joy of God's forgetfulness! SPECIAL TOPIC: WORDS FOR FORGIVENESS 38:18 "Sheol" See SPECIAL TOPIC: SHEOL, I. B. 38:19 "It is the living who give thanks to you" This is a word play on a living person can give thanks to YHWH but not the dead (i.e. YHWH saved him from death so he can praise Him) the name/title YHWH is from the VERB "to be." YHWH is the ever living, only living God. ▣ "A father tells sons about Your faithfulness" It was the parents' task to teach the children about YHWH (cf. Deut. 4:9-10; 5:29; 6:1-3,7,13,20-25; 11:19; 32:46; Ps. 78:5-7). ▣ "Your faithfulness" This concept of faith, faithfulness is a crucial biblical concept (BDB 54). YHWH is faithful to Himself, His covenant, and the restoration of His creation. He calls on those who know Him to be faithful also. SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS (OT) SPECIAL TOPIC: FAITH, BELIEVE, TRUST 38:20 "The Lord will surely save me" Notice the "salvation" here involved physical deliverance from death allowing future worship in the temple, cf. Isa. 38:22; 2 Kgs. 20:5, much like Ps. 23:6. SPECIAL TOPIC: SALVATION (OT term)
Isaías 38:21-22
38:21-22 These verses are absent in the DSS of Isaiah, but they are in the LXX. A form of them is found in the account in 2 Kgs. 20:7-8. The NJB puts them in their translation after Isa. 38:6. 38:21 "Let them take a cake of figs, and apply it to the boil, that he may recover" We know from other ancient Israeli documents that figs were used as a medicine (also in Ugarit). Here we have the exact nature of Hezekiah's illness (i.e. a boil). Whether it was some kind of cancerous growth or a boil at a vulnerable place is uncertain. Notice it is YHWH who heals, but court physicians who apply medicine (i.e. figs). Again the ancients did not differentiate between the divine cause and a natural cause. All causation is attributed to God. He is intimately involved in His world, His covenant people, and in individual lives! This verse has three JUSSIVES. Let them take ‒ BDB 669, KB 724, Qal IMPERFECT used in a JUSSIVE sense Let them apply it (lit. "rub") ‒ BDB 598, KB 634, Qal IMPERFECT used in a JUSSIVE sense Let him live ‒ BDB 310, KB 309, Qal JUSSIVE For full notes on "one causality" see Isa. 14:24-27. SPECIAL TOPIC: SIGN (OT) SPECIAL TOPIC: ONE CAUSALITY