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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Болезнь Езекии, 4-8. и выздоровление его. 9-20. Благодарственная песнь Езекии. 21-22. Заключение в дополнение к предшествующему рассказу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter proceeds in the history of Hezekiah. Here is, I. His sickness, and the sentence of death he received within himself, ver. 1. II. His prayer in his sickness, ver. 2, 3. III. The answer of peace which God gave to that prayer, assuring him that he should recover, that he should live fifteen years yet, that Jerusalem should be delivered from the king of Assyria, and that, for a sign to confirm his faith herein, the sun should go back ten degrees, ver. 4-8. And this we read and opened before, 2 Kings xx. 1, &c. But, IV. Here is Hezekiah's thanksgiving for his recovery, which we had not before, ver. 9-20. To which are added the means used (ver. 21), and the end the good man aimed at in desiring to recover, ver. 22. This is a chapter which will entertain the thoughts, direct the devotions, and encourage the faith and hopes of those that are confined by bodily distempers; it visits those that are visited with sickness.
Adam Clarke: Commentary on the Bible - 1831
Account of Hezekiah's dangerous sickness and miraculous recovery, Isa 38:1-9. Tender and beautiful song of thanksgiving, in which this pious king breathed out the sentiments of a grateful heart, when his life was, as it were, restored. This ode may be adapted to other cases; and will always afford profit and pleasure to those who are not void of feeling and piety, Isa 38:10-22.
Albert Barnes: Notes on the Bible - 1834
38:0: This chapter contains the record of an important transaction which occurred in the time of Isaiah, and in which he was deeply interested - the dangerous sickness, and the remarkable recovery of Hezekiah. It is introduced here, doubtless, because the account was drawn up by Isaiah (see Analysis of isa 36); and because it records his agency at an important crisis of the history. A record of the same transaction, evidently from the same hand, occurs in Kg2 20:1-11. But the account differs more than the records in the two pRev_ious chapters. It is abrigded in Isaiah by omitting what is recorded in Kings in Isa 38:4, and in the close of Isa 38:6, it is transposed in the statement which occurs in regard to the application of the 'lump of figs;' and it is enlarged by the introduction of the record which Hezekiah made of his sickness and recovery Isa 38:9-20.
The contents of the chapter are:
1. The statement of the dangerous sickness of Hezekiah, and the message of God to him by the prophet Isa 38:1.
2. The prayer which Hezekiah offered for his recovery Isa 38:3.
3. The assurance which God gave to him by the prophet that his days should be lengthened out fifteen years, and the sign given to confirm it by the retrocession of the shadow on the sun-dial of Ahaz Isa 38:5-8.
4. The record which Hezekiah made in gratitude to God for his recovery Isa 38:9-20; and
5. The statement of the manner in which his recovery was effected Isa 38:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 38:1, Hezekiah, having received a message of death, by prayer has his life lengthened; Isa 38:8, The sun goes ten degrees backward, for a sign of that promise; Isa 38:9, His song of thanksgiving.
John Gill
INTRODUCTION TO ISAIAH 38
This chapter gives an account of Hezekiah's sickness, recovery, and thanksgiving on that account. His sickness, and the nature of it, and his preparation for it, as directed to by the prophet, Is 38:1, his prayer to God upon it, Is 38:2 the answer returned unto it, by which he is assured of living fifteen years more, and of the deliverance and protection of the city of Jerusalem from the Assyrians, Is 38:4, the token of his recovery, the sun going back ten degrees on the dial of Ahaz, Is 38:7, a writing of Hezekiah's upon his recovery, in commemoration of it, Is 38:9, in which he represents the deplorable condition he had been in, the terrible apprehensions he had of things, especially of the wrath and fury of the Almighty, and his sorrowful and mournful complaints, Is 38:10, he observes his deliverance according to the word of God; expresses his faith in it; promises to retain a cheerful sense of it; owning that it was by the promises of God that he had lived as other saints did; and ascribes his preservation from the grave to the love of God to him, of which the forgiveness of his sins was an evidence, Is 38:15, the end of which salvation was, that he might praise the Lord, which he determined to do, on stringed instruments, Is 38:18, and the chapter is closed with observing the means of curing him of his boil; and that it was at his request that the sign of his recovery was given him, Is 38:21.
38:138:1: Եւ եղեւ ՚ի ժամանակին յայնմիկ հիւանդանա՛լ Եզեկիայ մինչեւ ՚ի մահ. եւ ե՛կն առ նա Եսայի որդի Ամովսայ՝ եւ ասէ ցնա. Ա՛յսպէս ասէ Տէր. Հրաման տուր վասն տան քոյ՝ զի մեռանիս եւ ո՛չ կեաս։
1 Այն ժամանակ Եզեկիան հիւանդացաւ մահացու հիւանդութեամբ. Ամոսի որդի Եսային եկաւ նրա մօտ ու ասաց. «Այսպէս է ասում Տէրը. “Պատուէ՛ր տուր տանդ համար, որովհետեւ մեռնելու ես, չես ապրելու”»:
38 Այն օրերը Եզեկիա մահուան աստիճան հիւանդացաւ։ Ամովսի որդին Եսայի մարգարէն անոր եկաւ ու անոր ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Տանդ համար պատուէր տուր, քանզի դուն մեռնելու ես ու պիտի չապրիս’»։
Եւ եղեւ ի ժամանակին յայնմիկ հիւանդանալ Եզեկեայ մինչեւ ի մահ. եւ եկն առ նա Եսայի որդի Ամովսայ[560] եւ ասէ ցնա. Այսպէս ասէ Տէր. Հրաման տուր վասն տան քո, զի մեռանիս եւ ոչ կեաս:

38:1: Եւ եղեւ ՚ի ժամանակին յայնմիկ հիւանդանա՛լ Եզեկիայ մինչեւ ՚ի մահ. եւ ե՛կն առ նա Եսայի որդի Ամովսայ՝ եւ ասէ ցնա. Ա՛յսպէս ասէ Տէր. Հրաման տուր վասն տան քոյ՝ զի մեռանիս եւ ո՛չ կեաս։
1 Այն ժամանակ Եզեկիան հիւանդացաւ մահացու հիւանդութեամբ. Ամոսի որդի Եսային եկաւ նրա մօտ ու ասաց. «Այսպէս է ասում Տէրը. “Պատուէ՛ր տուր տանդ համար, որովհետեւ մեռնելու ես, չես ապրելու”»:
38 Այն օրերը Եզեկիա մահուան աստիճան հիւանդացաւ։ Ամովսի որդին Եսայի մարգարէն անոր եկաւ ու անոր ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Տանդ համար պատուէր տուր, քանզի դուն մեռնելու ես ու պիտի չապրիս’»։
zohrab-1805▾ eastern-1994▾ western am▾
38:138:1 В те дни Езекия заболел смертельно. И пришел к нему пророк Исаия, сын Амосов, и сказал ему: так говорит Господь: сделай завещание для дома твоего, ибо ты умрешь, не выздоровеешь.
38:1 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ἐμαλακίσθη μαλακιζω Ezekias ἕως εως till; until θανάτου θανατος death καὶ και and; even ἦλθεν ερχομαι come; go πρὸς προς to; toward αὐτὸν αυτος he; him Ησαιας ησαιας Hēsaΐas; Iseas υἱὸς υιος son Αμως αμως Amōs; Amos ὁ ο the προφήτης προφητης prophet καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master τάξαι τασσω arrange; appoint περὶ περι about; around τοῦ ο the οἴκου οικος home; household σου σου of you; your ἀποθνῄσκεις αποθνησκω die γὰρ γαρ for σὺ συ you καὶ και and; even οὐ ου not ζήσῃ ζαω live; alive
38:1 בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔ם hˈēm הֵם they חָלָ֥ה ḥālˌā חלה become weak חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah לָ lā לְ to מ֑וּת mˈûṯ מות die וַ wa וְ and יָּבֹ֣וא yyāvˈô בוא come אֵ֠לָיו ʔēlāʸw אֶל to יְשַׁעְיָ֨הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah בֶן־ ven- בֵּן son אָמֹ֜וץ ʔāmˈôṣ אָמֹוץ Amoz הַ ha הַ the נָּבִ֗יא nnāvˈî נָבִיא prophet וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH צַ֣ו ṣˈaw צוה command לְ lᵊ לְ to בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house כִּ֛י kˈî כִּי that מֵ֥ת mˌēṯ מות die אַתָּ֖ה ʔattˌā אַתָּה you וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִֽחְיֶֽה׃ ṯˈiḥyˈeh חיה be alive
38:1. in diebus illis aegrotavit Ezechias usque ad mortem et introivit ad eum Isaias filius Amos propheta et dixit ei haec dicit Dominus dispone domui tuae quia morieris tu et non vivesIn those days Ezechias was sick even to death, and Isaias the son of Amos the prophet cane unto him, and said to him: Thus saith the Lord: Take order with thy house, for thou shalt die, and not live.
1. In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live.
38:1. In those days Hezekiah became ill and was near death. And so, Isaiah, the son of Amoz, the prophet, entered to him, and he said to him: “Thus says the Lord: Put your house in order, for you shall die, and you shall not live.”
38:1. In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live.
In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live:

38:1 В те дни Езекия заболел смертельно. И пришел к нему пророк Исаия, сын Амосов, и сказал ему: так говорит Господь: сделай завещание для дома твоего, ибо ты умрешь, не выздоровеешь.
38:1
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
ἐμαλακίσθη μαλακιζω Ezekias
ἕως εως till; until
θανάτου θανατος death
καὶ και and; even
ἦλθεν ερχομαι come; go
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ησαιας ησαιας Hēsaΐas; Iseas
υἱὸς υιος son
Αμως αμως Amōs; Amos
ο the
προφήτης προφητης prophet
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
τάξαι τασσω arrange; appoint
περὶ περι about; around
τοῦ ο the
οἴκου οικος home; household
σου σου of you; your
ἀποθνῄσκεις αποθνησκω die
γὰρ γαρ for
σὺ συ you
καὶ και and; even
οὐ ου not
ζήσῃ ζαω live; alive
38:1
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֔ם hˈēm הֵם they
חָלָ֥ה ḥālˌā חלה become weak
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
לָ לְ to
מ֑וּת mˈûṯ מות die
וַ wa וְ and
יָּבֹ֣וא yyāvˈô בוא come
אֵ֠לָיו ʔēlāʸw אֶל to
יְשַׁעְיָ֨הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah
בֶן־ ven- בֵּן son
אָמֹ֜וץ ʔāmˈôṣ אָמֹוץ Amoz
הַ ha הַ the
נָּבִ֗יא nnāvˈî נָבִיא prophet
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
צַ֣ו ṣˈaw צוה command
לְ lᵊ לְ to
בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house
כִּ֛י kˈî כִּי that
מֵ֥ת mˌēṯ מות die
אַתָּ֖ה ʔattˌā אַתָּה you
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִֽחְיֶֽה׃ ṯˈiḥyˈeh חיה be alive
38:1. in diebus illis aegrotavit Ezechias usque ad mortem et introivit ad eum Isaias filius Amos propheta et dixit ei haec dicit Dominus dispone domui tuae quia morieris tu et non vives
In those days Ezechias was sick even to death, and Isaias the son of Amos the prophet cane unto him, and said to him: Thus saith the Lord: Take order with thy house, for thou shalt die, and not live.
38:1. In those days Hezekiah became ill and was near death. And so, Isaiah, the son of Amoz, the prophet, entered to him, and he said to him: “Thus says the Lord: Put your house in order, for you shall die, and you shall not live.”
38:1. In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8. Объяснение см. в Толковой Библии т. 2-й, толкование на 4: Цар 20:1-7
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live. 2 Then Hezekiah turned his face toward the wall, and prayed unto the LORD, 3 And said, Remember now, O LORD, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. 4 Then came the word of the LORD to Isaiah, saying, 5 Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years. 6 And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city. 7 And this shall be a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken; 8 Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down.
We may hence observe, among others, these good lessons:-- 1. That neither men's greatness nor their goodness will exempt them from the arrests of sickness and death. Hezekiah, a mighty potentate on earth and a mighty favourite of Heaven, is struck with a disease, which, without a miracle, will certainly be mortal; and this in the midst of his days, his comforts, and usefulness. Lord, behold, he whom thou lovest is sick. It should seem, this sickness seized him when he was in the midst of his triumphs over the ruined army of the Assyrians, to teach us always to rejoice with trembling. 2. It concerns us to prepare when we see death approaching: "Set thy house in order, and thy heart especially; put both thy affections and thy affairs into the best posture thou canst, that, when thy Lord comes, thou mayest be found of him in peace with God, with thy own conscience, and with all men, and mayest have nothing else to do but to die." Our being ready for death will make it come never the sooner, but much the easier: and those that are fit to die are most fit to live. 3. Is any afflicted with sickness? Let him pray, James v. 13. Prayer is a salve for every sore, personal or public. When Hezekiah was distressed by his enemies he prayed; now that he was sick he prayed. Whither should the child go, when any thing ails him, but to his Father? Afflictions are sent to bring us to our Bibles and to our knees. When Hezekiah was in health he went up to the house of the Lord to pray, for that was then the house of prayer. When he was sick in bed he turned his face towards the wall, probably towards the temple, which was a type of Christ, to whom we must look by faith in every prayer. 4. The testimony of our consciences for us that by the grace of God we have lived a good life, and have walked closely and humbly with God, will be a great support and comfort to us when we come to look death in the face. And though we may not depend upon it as our righteousness, by which to be justified before God, yet we may humbly plead it as an evidence of our interest in the righteousness of the Mediator. Hezekiah does not demand a reward from God for his good services, but modestly begs that God would remembers, not how he had reformed the kingdom, taken away the high places, cleansed the temple, and revived neglected ordinances, but, which was better than all burnt-offerings and sacrifices, how he had approved himself to God with a single eye and an honest heart, not only in these eminent performances, but in an even regular course of holy living: I have walked before thee in truth and sincerity, and with a perfect, that is, an upright, heart; for uprightness is our gospel perfection. 5. God has a gracious ear open to the prayers of his afflicted people. The same prophet that was sent to Hezekiah with warning to prepare for death is sent to him with a promise that he shall not only recover, but be restored to a confirmed state of health and live fifteen years yet. As Jerusalem was distressed, so Hezekiah was diseased, that God might have the glory of the deliverance of both, and that prayer too might have the honour of being instrumental in the deliverance. When we pray in our sickness, though God send not to us such an answer as he here sent to Hezekiah, yet, if by his Spirit he bids us be of good cheer, assures us that our sins are forgiven us, that his grace shall be sufficient for us, and that, whether we live or die, we shall be his, we have no reason to say that we pray in vain. God answers us if he strengthens us with strength in our souls, though not with bodily strength, Ps. cxxxviii. 3. 6. A good man cannot take much comfort in his own health and prosperity unless withal he see the welfare and prosperity of the church of God. Therefore God, knowing what lay near Hezekiah's heart, promised him not only that he should live, but that he should see the good of Jerusalem all the days of his life (Ps. cxxviii. 5), otherwise he cannot live comfortably. Jerusalem, which is now delivered, shall still be defended from the Assyrians, who perhaps threatened to rally again and renew the attack. Thus does God graciously provide to make Hezekiah upon all accounts easy. 7. God is willing to show to the heirs of promise the immutability of his counsel, that they may have an unshaken faith in it, and therewith a strong consolation. God had given Hezekiah repeated assurances of his favour; and yet, as if all were thought too little, that he might expect from him uncommon favours, a sign is given him, an uncommon sign. None that we know of having had an absolute promise of living a certain number of years to come, as Hezekiah had, God thought fit to confirm this unprecedented favour with a miracle. The sign was the going back of the shadow upon the sun-dial. The sun is a faithful measurer of time, and rejoices as a strong man to run a race; but he that set that clock a going can set it back when he pleases, and make it to return; for the Father of all lights is the director of them.
Adam Clarke: Commentary on the Bible - 1831
38:1: In those days - The reader is requested to consult the notes on 2 Kings 20 in reference to the principal parts of this chapter.
Albert Barnes: Notes on the Bible - 1834
38:1: In those days - That is, his sickness commenced about the period in which the army of Sennacherib was destroyed. It has been made a question whether the sickness of Hezekiah was before or after the invasion of Sennacherib. The most natural interpretation certainly is, that it occurred after that invasion, and probably at no distant period. The only objection to this view is the statement in Isa 38:6, that God would deliver him out of the hand of the king of Assyria, which has been understood by many as implying that he was then threatened with the invasion. But this may mean simply that he would be perpetually and finally delivered from his hand; that he would be secure in that independence from a foreign yoke which he had long sought Kg2 18:7; and that the Assyrian should not be able again to bring the Jews into subjection (see the notes at Isa 37:30-31; compare the note at Isa 38:6). Jerome supposes that it was brought upon him lest his heart should be elated with the signal triumph, and in order that, in his circumstances, he might be kept humble. Josephus (Ant. x. 2. 1) says that the sickness occurred soon after the destruction of the army of Sennacherib. Prideaux (Connection, vol. i. p. 137) places his sickness before the invasion of the Assyrians.
Was sick - What was the exact nature of this sickness is not certainly known. In Isa 38:21 it is said that it was 'a boil,' and probably it was a pestilential boil. The pestilence or plague is attended with an eruption or boil. 'No one,' says Jahn, 'ever recovered from the pestilence unless the boil of the pestilence came out upon him, and even then he could not always be cured' (Biblical Antiquities, Section 190). The pestilence was, and is still, rapid in its progress. It terminates the life of those who are affected with it almost immediately, and at the furthest within three or four days. Hence, we see one ground of the alarm of Hezekiah. Another cause of his anxiety was, that he had at this time no children, and consequently he had reason to apprehend that his kingdom would be thrown into contention by conflicting strifes for the crown.
Unto death - Ready to die; with a sickness which in the ordinary course would terminate his life.
Set thine house in order - Hebrew, 'Give command (צו tsâ v) to thy house,' that is, to thy family. If you have any directions to give in regard to the succession to the crown, or in regard to domestic and private arrangements, let it be done soon. Hezekiah was yet in middle life. He came to the throne when he was twenty-five years old Kg2 18:2, and he had now reigned about fourteen years. It is possible that he had as yet made no arrangements in regard to the succession, and as this was very important to the peace of the nation, Isaiah was sent to him to apprize him of the necessity of leaving the affairs of his kingdom so that there should not be anarchy when he should die. The direction, also, may be understood in a more general sense as denoting that he was to make whatever arrangements might be necessary as preparatory to his death. We see here -
1. The boldness and fidelity of a man of God. Isaiah was not afraid to go in and freely tell even a monarch that he must die. The subsequent part of the narrative would lead us to suppose that until this announcement Hezekiah did not regard himself as in immediate danger. It is evident here, that the physician of Hezekiah had not informed him of it - perhaps from the apprehension that his disease would be aggravated by the agitation of his mind on the subject. The duty was, therefore, left, as it is often, to a minister of religion - a duty which even many ministers are slow to perform, and which many physicians are reluctant to have performed.
2. No danger is to be apprehended commonly from announcing to those who are sick their true condition. Friends and relatives are often reluctant to do it, for fear of agitating and alarming them. Physicians often prohibit them from knowing their true condition, under the apprehension that their disease may be aggravated. Yet here was a case in which pre-eminently there might be danger from announcing the danger of death. The disease was deeply seated. It was making rapid progress. It was usually incurable. Nay, there was here a moral certainty that the monarch would die. And this was a case, therefore, which particularly demanded, it would seem, that the patient should be kept quiet, and free from alarms. But God regarded it as of great importance that he should know His true condition, and the prophet was directed to go to him and faithfully to state it. Physicians and friends often err in this.
There is no species of cruelty greater than to suffer a friend to lie on a dying bed under a delusion. There is no sin more aggravated than that of designedly deceiving a dying man, and flattering him with the hope of recovery when there is a moral certainty that he will not, and cannot recover. And there is evidently no danger to be apprehended from communicating to the sick their true condition. It should be done tenderly, and with affection; but it should be done faithfully. I have had many opportunities of witnessing the effect of apprizing the sick of their situation, and of the moral certainty that they must die. And I cannot now recall an instance in which the announcement has had any unhappy effect on the disease. Often, on the contrary, the effect is to calm the mind, and to lead the dying to look up to God, and peacefully to repose on him. And the effect of that is always salutary. Nothing is more favorable for a recovery than a peaceful, calm, heavenly submission to God; and the repose and quiet which physicians so much desire their patients to possess, is often best obtained by securing confidence in God, and a calm resignation to his will.
3. Every man with the prospect of death before him should set his house in order. Death is an event which demands preparation - a preparation which should not be deferred to the dying moment. In view of it, whether it comes sooner or later, our peace should be made with God and our worldly affairs so arranged that we can leave them without distraction, and without regret.
For thou shalt die, and not live - Thy disease is incurable. It is a mortal, fatal disease. The Hebrew is, 'for thou art dead' (מת mē th); that is, you are a dead man. A similar expression occurs in Gen 20:3, in the address which God made to Abimelech: 'Behold thou art a dead man, on account of the woman which thou hast taken.' We have a similar phrase in our language, when a man is wounded, and when he says, 'I am a dead man.' This is all that we are required to understand here, that, according to the usual course of the disease, he must die. It is evident that Isaiah was not acquainted himself with the secret intention of God; nor did he know that Hezekiah would humble himself, and plead with God; nor that God would by a miracle lengthen out his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:1: am 3291, bc 718
was Hezekiah: Kg2 20:1-11; Ch2 32:24; Joh 11:1-5; Act 9:37; Phi 2:27-30
And Isaiah: Isa 37:21, Isa 39:3, Isa 39:4
Set thine house in order: Heb. Give charge concerning thy house, Sa2 17:23; Ecc 9:10
for thou: Jer 18:7-10; Jon 3:4, Jon 3:10
Carl Friedrich Keil and Franz Delitzsch
38:1
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 (Is 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, 2Kings 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., Ex 1:22; cf., אל, Ex 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 3Kings 21:4, 3Kings 21:8, 3Kings 21:14), to retire into himself and to God. The supplicatory אנּה (here, as in Ps 116:4, Ps 116:16, and in all six times, with ה) always has the principal tone upon the last syllable before יהוה = אדני (Neh 1:11). The metheg has sometimes passed into a conjunctive accent (e.g., Gen 50:17; Ex 32:31). אשׁר את does not signify that which, but this, that, as in Deut 9:7; 4Kings 8:12, etc. "In truth," i.e., without wavering or hypocrisy. שׁלם בלב, with a complete or whole heart, as in 3Kings 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.
Geneva 1599
38:1 In those (a) days was Hezekiah sick and near death. And Isaiah the prophet the son of Amoz came to him, and said to him, Thus saith the LORD, Set thy house in order: for thou shalt die, and not live.
(a) Soon after that the Assyrians were slain: so that God will have the exercise of his children continually, that they may learn only to depend on God and aspire to the heavens.
John Gill
38:1 In those days was Hezekiah sick unto death,.... This was about the time that Sennacherib invaded Judea, threatened Jerusalem with a siege, and his army was destroyed by an angel from heaven; but, whether it was before or after the destruction of his army, interpreters are not agreed. Some of the Jewish writers, as Jarchi upon the place, and others (a), say, it was three days before the ruin of Sennacherib's army; and that it was on the third day that Hezekiah recovered, and went up to the temple, that the destruction was; and that it was the first day of the passover; and that this was before the city of Jerusalem was delivered from him; and the fears of him seem clear from Is 38:6 and some are of opinion that his sickness was occasioned by the consternation and terror he was thrown into, by reason of the Assyrian army, which threatened ruin to him and his kingdom. Though Josephus (b) says, that it was after his deliverance from it, and when he had given thanks to God for it; however, it is certain it was in the same year, since it was in the fourteenth year of Hezekiah's reign that Sennacherib invaded Judea, and from this his sickness and recovery fifteen years were added to his days, and he reigned no more than twenty nine years, 4Kings 8:2 what this sickness was cannot be said with certainty; some have conjectured it to be the plague, since he had a malignant ulcer, of which he was cured by a plaster of figs; but, be it what it will, it was a deadly one in its own nature, it was a sickness unto death, a mortal one; though it was not eventually so, through the interposition of divine power, which prevented it. The reason of this sickness, which Jarchi gives, that it was because he did not take to himself a wife, is without foundation; more likely the reason of it was, to keep him humble, and that he might not be lifted up with the deliverance, or be more thankful for it:
and Isaiah the prophet, the son of Amoz, came unto him: not of his own accord to visit him, but was sent by the Lord with a message to him:
and said unto him, thus saith the Lord, set thine house in order; or, "give orders to thine house" (c): to the men of thine house, as the Targum; his domestics, his counsellors and courtiers, what they should do after his death; how his personal estate should be disposed of; how the throne should be filled up; who should succeed him, since he had no son: the family and secular affairs of men should be put in order, and direction given for the management of them, and their substance and estates should be disposed of by will before their death; and much more a concern should be shown for the setting in order their spiritual affairs, or that they may be habitually ready for death and eternity;
for thou shall die, and not live: or not recover of thy sickness, as the Targum adds: "for thou art a dead man", as it may be rendered, in all human appearance; the disease being deadly, and of which he could not recover by the help of any medicine; nothing but almighty power could save him; and this is said, to observe to him his danger, to give him the sentence of death in himself, and to set him a praying, as it did.
(a) Seder Olam Rabba, c. 23. p. 65. (b) Antiqu. l. 10. c. 2. sect. 1. (c) "praecipe domui tuae", Musculus, Vatablus, Pagniaus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
38:1 HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
Set . . . house in order--Make arrangement as to the succession to the throne; for he had then no son; and as to thy other concerns.
thou shall die--speaking according to the ordinary course of the disease. His being spared fifteen years was not a change in God's mind, but an illustration of God's dealings being unchangeably regulated by the state of man in relation to Him.
38:238:2: Եւ դարձոյց Եզեկիա զերես իւր յորմն անդր, յաղօթս եկաց[10015] [10015] Այլք. Զերեսս իւր յորմ. կամ՝ յորմն անդր։
2 Եւ Եզեկիան երեսը շրջեց դէպի պատը, աղօթք արեց ու ասաց.
2 Եզեկիա իր երեսը պատին դարձուց ու Տէրոջը աղօթք ըրաւ
Եւ դարձոյց Եզեկիա զերեսս իւր յորմ անդր, յաղօթս [561]եկաց:

38:2: Եւ դարձոյց Եզեկիա զերես իւր յորմն անդր, յաղօթս եկաց[10015]
[10015] Այլք. Զերեսս իւր յորմ. կամ՝ յորմն անդր։
2 Եւ Եզեկիան երեսը շրջեց դէպի պատը, աղօթք արեց ու ասաց.
2 Եզեկիա իր երեսը պատին դարձուց ու Տէրոջը աղօթք ըրաւ
zohrab-1805▾ eastern-1994▾ western am▾
38:238:2 Тогда Езекия отворотился лицем к стене и молился Господу, говоря:
38:2 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate Εζεκιας εζεκιας Ezekias τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him πρὸς προς to; toward τὸν ο the τοῖχον τοιχος wall καὶ και and; even προσηύξατο προσευχομαι pray πρὸς προς to; toward κύριον κυριος lord; master
38:2 וַ wa וְ and יַּסֵּ֧ב yyassˈēv סבב turn חִזְקִיָּ֛הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah פָּנָ֖יו pānˌāʸw פָּנֶה face אֶל־ ʔel- אֶל to הַ ha הַ the קִּ֑יר qqˈîr קִיר wall וַ wa וְ and יִּתְפַּלֵּ֖ל yyiṯpallˌēl פלל pray אֶל־ ʔel- אֶל to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
38:2. et convertit Ezechias faciem suam ad parietem et oravit ad DominumAnd Ezechias turned his face toward the wall, and prayed to the Lord,
2. Then Hezekiah turned his face to the wall, and prayed unto the LORD,
38:2. And Hezekiah turned his face toward the wall, and he prayed to the Lord.
38:2. Then Hezekiah turned his face toward the wall, and prayed unto the LORD,
Then Hezekiah turned his face toward the wall, and prayed unto the LORD:

38:2 Тогда Езекия отворотился лицем к стене и молился Господу, говоря:
38:2
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
Εζεκιας εζεκιας Ezekias
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
πρὸς προς to; toward
τὸν ο the
τοῖχον τοιχος wall
καὶ και and; even
προσηύξατο προσευχομαι pray
πρὸς προς to; toward
κύριον κυριος lord; master
38:2
וַ wa וְ and
יַּסֵּ֧ב yyassˈēv סבב turn
חִזְקִיָּ֛הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
פָּנָ֖יו pānˌāʸw פָּנֶה face
אֶל־ ʔel- אֶל to
הַ ha הַ the
קִּ֑יר qqˈîr קִיר wall
וַ wa וְ and
יִּתְפַּלֵּ֖ל yyiṯpallˌēl פלל pray
אֶל־ ʔel- אֶל to
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
38:2. et convertit Ezechias faciem suam ad parietem et oravit ad Dominum
And Ezechias turned his face toward the wall, and prayed to the Lord,
38:2. And Hezekiah turned his face toward the wall, and he prayed to the Lord.
38:2. Then Hezekiah turned his face toward the wall, and prayed unto the LORD,
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jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:2: Then Hezekiah turned his face toward the wall - The furniture of an eastern divan or chamber, either for the reception of company or for private use, consists chiefly of carpets spread on the floor in the middle; and of sofas, or couches ranged on one or more sides of the room, on a part raised somewhat above the floor. On these they repose themselves in the day, and sleep at night. It is to be observed that the corner of the room is the place of honor. Dr. Pococke, when he was introduced to the Sheikh of Furshout, found him sitting in the corner of his room. He describes another Arab Sheikh "as sitting in the corner of a large green tent, pitched in the middle of an encampment of Arabs; and the Bey of Girge as placed on a sofa in a corner to the right as one entered the room." - Harmer's Observ. 2 p. 60. Lady Mary Montague, giving an account of a visit which she made to the Kahya's lady at Adrianople, says, "She ordered cushions to be given me; and took care to place me in the corner, which is the place of honor." - Letter 33. The reason of this seems to be, that the person so placed is distinguished, and in a manner separated, from the rest of the company, and as it were guarded by the wall on each side. We are to suppose Hezekiah's couch placed in the same situation; in which turning on either side, he must turn his face to the wall; by which he would withdraw himself from those who were attending upon him in his apartment, in order to address his private prayer to God.
Isa 38:3 And he said, I beseech thee, O Jehovah, remember now how I have endeavored to walk before thee in truth, and with a perfect heart; and have done that which is good in thine eyes. And Hezekiah wept, and lamented grievously. - L.
Isa 38:4 Now [before Isaiah was gone out into the middle court] the word of Jehovah came unto him, saying, Go [back], and say unto Hezekiah, Thus saith Jehovah the God of David thy father, I have heard thy supplication; I have seen thy tears. Behold [I will heal thee; and on the third day thou shalt go up into the house of Jehovah.
Isa 38:5 And] I will add unto thy days fifteen years. And I will deliver thee, and this city, from the hand of the king of Assyria; and I will protect this city. And [Hezekiah said, By what sign shall I know that I shall go up into the house of Jehovah?
Isa 38:7 And Isaiah said], This shall be the sign unto thee from Jehovah, that Jehovah still bring to effect this word which he hath spoken.
The words in the translation included within crotchets are supplied from the parallel place, Kg2 20:4, Kg2 20:5, to make the narration more perfect. I have also taken the liberty, with Houbigant, of bringing forward the two last verses of this chapter, and inserting them in their proper places of the narration with the same mark. Kimchi's note on these two verses is as follows: "This and the following verse belong not to the writing of Hezekiah; and I see no reason why they are written here after the writing; for their right place is above, after And I will protect this city, Isa 38:6. And so they stand in the book of Kings, "Kg2 20:7, Kg2 20:8. The narration of this chapter seems to be in some parts an abridgment of that of 2 Kings 20. The abridger, having finished his extract here with the eleventh verse, seems to have observed, that the seventh and eighth verses of 2 Kings 20 were wanted to complete the narration: he therefore added them at the end of the chapter, after he had inserted the song of Hezekiah, probably with marks for their insertion in their proper places; which marks were afterwards neglected by transcribers. Or a transcriber might omit them by mistake, and add them at the end of the chapter with such marks. Many transpositions are, with great probability, to be accounted for in the same way.
Albert Barnes: Notes on the Bible - 1834
38:2: Then Hezekiah turned his face toward the wall - The wall of the room in which he was lying He was probably lying on a couch next the wall of his room. Eastern houses usually have such couches or ottomans running along on the sides of the room on which they recline, and on which they lie when they are sick. Hezekiah probably turned his face to the wall in order that his emotion and his tears might not be seen by the bystanders, or in order that he might compose himself the better for devotion. His prayer he wished, doubtless, to be as secret as possible. The Chaldee renders this, 'Turned his face to the wall of the house of the sanctuary;' that is, of the temple, so that it might appear that be prayed toward the temple. Thus Daniel; when in Babylon, is said to have prayed with his windows opened toward Jerusalem Dan 6:10. The Mahometans pray everywhere with their faces turned toward Mecca. But there is no evidence in the Hebrew text that Hezekiah prayed in that manner. The simple idea is, that he turned over on his couch toward the wall of his room, doubtless, for the greater privacy, and to hide his deep emotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:2: turned: Hezekiah's couch was probably placed in a corner, which is the place of honour in the East; in which, turning on either side, he must turn his face to the wall; by which he would withdraw himself from those attending him in his apartment. Kg1 8:30; Psa 50:15, Psa 91:15; Mat 6:6
Geneva 1599
38:2 Then Hezekiah (b) turned his face toward the wall, and prayed to the LORD,
(b) For his heart was touched with fear of God's judgment, seeing he had appointed him to die so quickly after his deliverance from so great calamity, as one unworthy to remain in that estate, and also foreseeing the great change that would come in the Church, as he left no son to reign after him: for as yet Manasseh was not born, and when he reigned, we see what a tyrant he was.
John Gill
38:2 Then Hezekiah turned his face to the wall,.... Not figuratively to the wall of his heart, as Jerom; but literally, either to the wall of his bedchamber where he lay sick, that his tears might not be seen, and his prayers interrupted, and that he might deliver them with more privacy, freedom, and fervency; or else to the wall of the temple, as the Targum, towards which good men used to look when they prayed, 3Kings 8:38, which was a type of Christ, to whom we should have respect in all our petitions, as being the only Mediator between God and man: and prayed unto the Lord; as follows:
Robert Jamieson, A. R. Fausset and David Brown
38:2 The couches in the East run along the walls of houses. He turned away from the spectators to hide his emotion and collect his thoughts for prayer.
38:338:3: եւ ասէ. Ո՛ Տէր. յիշեա՛ զիս Տէր զի գնացի առաջի քո արդարութեամբ եւ ճշմարտութեամբ սրտիւ, եւ զհաճոյս առաջի քո արարի։ Եւ ելաց Եզեկիա լալի՛ւն մեծ[10016]։ [10016] Բազումք. Արդարութեամբ եւ ճշմարիտ սրտիւ։
3 «Ո՛վ Տէր. յիշի՛ր ինձ, Տէ՜ր, քանզի քո առաջ արդարութեամբ ու ճշմարիտ սրտով ընթացայ եւ քեզ համար հաճելի գործեր կատարեցի»: Ապա մեծ ցաւով լաց եղաւ Եզեկիան:
3 Ու ըսաւ. «Ո՛վ Տէր, կ’աղաչեմ, քու առջեւդ ճշմարտութեամբ ու կատարեալ սրտով քալելս եւ քու աչքիդ առջեւ բարութիւն ընելս յիշէ» ու Եզեկիա մեծ լացով մը լացաւ։
եւ ասէ. Ո՜ Տէր, յիշեա զիս, Տէր,`` զի գնացի առաջի քո արդարութեամբ եւ ճշմարտութեամբ սրտիւ, եւ զհաճոյս առաջի քո արարի: Եւ ելաց Եզեկիա լալիւն մեծ:

38:3: եւ ասէ. Ո՛ Տէր. յիշեա՛ զիս Տէր զի գնացի առաջի քո արդարութեամբ եւ ճշմարտութեամբ սրտիւ, եւ զհաճոյս առաջի քո արարի։ Եւ ելաց Եզեկիա լալի՛ւն մեծ[10016]։
[10016] Բազումք. Արդարութեամբ եւ ճշմարիտ սրտիւ։
3 «Ո՛վ Տէր. յիշի՛ր ինձ, Տէ՜ր, քանզի քո առաջ արդարութեամբ ու ճշմարիտ սրտով ընթացայ եւ քեզ համար հաճելի գործեր կատարեցի»: Ապա մեծ ցաւով լաց եղաւ Եզեկիան:
3 Ու ըսաւ. «Ո՛վ Տէր, կ’աղաչեմ, քու առջեւդ ճշմարտութեամբ ու կատարեալ սրտով քալելս եւ քու աչքիդ առջեւ բարութիւն ընելս յիշէ» ու Եզեկիա մեծ լացով մը լացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
38:338:3 >. И заплакал Езекия сильно.
38:3 λέγων λεγω tell; declare μνήσθητι μναομαι remember; mindful κύριε κυριος lord; master ὡς ως.1 as; how ἐπορεύθην πορευομαι travel; go ἐνώπιόν ενωπιος in the face; facing σου σου of you; your μετὰ μετα with; amid ἀληθείας αληθεια truth ἐν εν in καρδίᾳ καρδια heart ἀληθινῇ αληθινος truthful; true καὶ και and; even τὰ ο the ἀρεστὰ αρεστος accommodating; acceptable ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἐποίησα ποιεω do; make καὶ και and; even ἔκλαυσεν κλαιω weep; cry Εζεκιας εζεκιας Ezekias κλαυθμῷ κλαυθμος weeping μεγάλῳ μεγας great; loud
38:3 וַ wa וְ and יֹּאמַ֗ר yyōmˈar אמר say אָנָּ֤ה ʔonnˈā אָנָּא pray יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH זְכָר־ zᵊḵor- זכר remember נָ֞א nˈā נָא yeah אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הִתְהַלַּ֣כְתִּי hiṯhallˈaḵtî הלך walk לְ lᵊ לְ to פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face בֶּֽ bˈe בְּ in אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness וּ û וְ and בְ vᵊ בְּ in לֵ֣ב lˈēv לֵב heart שָׁלֵ֔ם šālˈēm שָׁלֵם complete וְ wᵊ וְ and הַ ha הַ the טֹּ֥וב ṭṭˌôv טֹוב good בְּ bᵊ בְּ in עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make וַ wa וְ and יֵּ֥בְךְּ yyˌēvk בכה weep חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah בְּכִ֥י bᵊḵˌî בְּכִי weeping גָדֹֽול׃ ס ḡāḏˈôl . s גָּדֹול great
38:3. et dixit obsecro Domine memento quaeso quomodo ambulaverim coram te in veritate et in corde perfecto et quod bonum est in oculis tuis fecerim et flevit Ezechias fletu magnoAnd said: I beseech thee, O Lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And Ezechias wept with great weeping.
3. and said, Remember now, O LORD, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore.
38:3. And he said: “I beg you, Lord, I beseech you, to remember how I walked before you in truth and with a whole heart, and that I have done what is good in your sight.” And Hezekiah wept with a great weeping.
38:3. And said, Remember now, O LORD, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done [that which is] good in thy sight. And Hezekiah wept sore.
And said, Remember now, O LORD, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done [that which is] good in thy sight. And Hezekiah wept sore:

38:3 <<о, Господи! вспомни, что я ходил пред лицем Твоим верно и с преданным {Тебе} сердцем и делал угодное в очах Твоих>>. И заплакал Езекия сильно.
38:3
λέγων λεγω tell; declare
μνήσθητι μναομαι remember; mindful
κύριε κυριος lord; master
ὡς ως.1 as; how
ἐπορεύθην πορευομαι travel; go
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
μετὰ μετα with; amid
ἀληθείας αληθεια truth
ἐν εν in
καρδίᾳ καρδια heart
ἀληθινῇ αληθινος truthful; true
καὶ και and; even
τὰ ο the
ἀρεστὰ αρεστος accommodating; acceptable
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ἐποίησα ποιεω do; make
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
Εζεκιας εζεκιας Ezekias
κλαυθμῷ κλαυθμος weeping
μεγάλῳ μεγας great; loud
38:3
וַ wa וְ and
יֹּאמַ֗ר yyōmˈar אמר say
אָנָּ֤ה ʔonnˈā אָנָּא pray
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
זְכָר־ zᵊḵor- זכר remember
נָ֞א nˈā נָא yeah
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
הִתְהַלַּ֣כְתִּי hiṯhallˈaḵtî הלך walk
לְ lᵊ לְ to
פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face
בֶּֽ bˈe בְּ in
אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness
וּ û וְ and
בְ vᵊ בְּ in
לֵ֣ב lˈēv לֵב heart
שָׁלֵ֔ם šālˈēm שָׁלֵם complete
וְ wᵊ וְ and
הַ ha הַ the
טֹּ֥וב ṭṭˌôv טֹוב good
בְּ bᵊ בְּ in
עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye
עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make
וַ wa וְ and
יֵּ֥בְךְּ yyˌēvk בכה weep
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
בְּכִ֥י bᵊḵˌî בְּכִי weeping
גָדֹֽול׃ ס ḡāḏˈôl . s גָּדֹול great
38:3. et dixit obsecro Domine memento quaeso quomodo ambulaverim coram te in veritate et in corde perfecto et quod bonum est in oculis tuis fecerim et flevit Ezechias fletu magno
And said: I beseech thee, O Lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And Ezechias wept with great weeping.
38:3. And he said: “I beg you, Lord, I beseech you, to remember how I walked before you in truth and with a whole heart, and that I have done what is good in your sight.” And Hezekiah wept with a great weeping.
38:3. And said, Remember now, O LORD, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done [that which is] good in thy sight. And Hezekiah wept sore.
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Albert Barnes: Notes on the Bible - 1834
38:3: And said, Remember now, O Lord, I beseech thee - The object which Hezekiah desired was evidently that his life might be spared, and that he might not be suddenly cut off. He therefore makes mention of the former course of his life, not with ostentation, or as a ground of his acceptance or justification, but as a reason why his limb should not be cut off. He had not lived as many of the kings of Israel had done. He had not been a patron of idolatry. He had promoted an extensive and thorough reformation among the people. He had exerted his influence as a king in the service of Yahweh, and it was his purpose still to do it; and he, therefore, prayed that his life might be spared in order that he might carry forward and perfect his plans for the reformation of the people, and for the establishment of the worship of Yahweh.
How I have walked - How I have lived. Life, in the Scriptures, is often represented as a journey, and a life of piety is represented as walking with God (see Gen 5:24; Gen 6:9; Kg1 9:4; Kg1 11:33).
In truth - In the defense and maintenance of the truth, or in sincerity.
And with a perfect heart - With a heart sound, sincere, entire in thy service. This had been his leading aim; his main, grand purpose. He had not pursued his own ends, but his whole official royal influence bad been on the side of religion. This refers to his public character rather than to his private feelings. For though, as a man, he might be deeply conscious of imperfection; yet as a king, his influence had been wholly on the side of religion, and he had not declined from the ways of God.
And have done that which is good - This accords entirely with the account which is given of him in Kg2 18:3-5.
And Hezekiah wept sore - Margin, as Hebrew, 'With great weeping.' Josephus (Ant. x. 2. 1) says, that the reason why Hezekiah was so much affected was that he was then childless, and saw that he was about to leave the government without a successor. Others suppose that it was because his death would be construed by his enemies as a judgment of God for his stripping the temple of its ornaments Kg2 18:16. It is possible that several things may have been combined in producing the depth of his grief. In his song, or in the record which he made to express his praise to God for his recovery, the main reason of his grief which he suggested was, the fact that he was in danger of being cut off in the midst of his days; that the blessings of a long life were likely to be denied him (see Isa 38:10-12). We have here an instance in which even a good man may be surprised, alarmed, distressed, at the sudden announcement that he must die. The fear of death is natural; and even those who are truly pious are sometimes alarmed when it comes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:3: Remember: Neh 5:19, Neh 13:14, Neh 13:22, Neh 13:31; Psa 18:20-27, Psa 20:1-3; Heb 6:10
I have: Gen 5:22, Gen 5:23, Gen 6:9, Gen 17:1; Kg1 2:4; Ch2 31:20, Ch2 31:21; Job 23:11, Job 23:12; Psa 16:8; Psa 32:2; Joh 1:47; Co2 1:12; Jo1 3:21, Jo1 3:22
a perfect: Kg1 15:14; Ch1 29:9, Ch1 29:19; Ch2 16:9, Ch2 25:2; Psa 101:2, Psa 119:80
wept: Sa2 12:21, Sa2 12:22; Ezr 10:1; Neh 1:4; Psa 6:8, Psa 102:9; Hos 12:4; Heb 5:7
sore: Heb. with great weeping
John Gill
38:3 And said, remember now, O Lord, I beseech thee,.... He puts the Lord in mind of his good walk and works, which are never forgotten by him, though they may seem to be: and this he the rather did, because it might be thought that he had been guilty of some very enormous crime, which he was not conscious to himself he had; it being unusual to cut men off in the prime of their days, but in such a case:
how I have walked before thee in truth, and with a perfect heart; or rather, "that I have walked before thee", as Noldius, since the manner of walking is declared in express terms; so the Targum, Syriac, and Arabic versions, and others; that the course of his life in the sight of God, having the fear of him upon his heart, and before his eyes, was according to the truth of his word, institutions, and appointments; that he walked in all the commandments and ordinances of the Lord, and in the sincerity, integrity, and uprightness of his soul; and however imperfect his services were, as no man so walks as to be free from sin, yet he was sincere and without dissimulation in the performance of them; his intentions were upright, his views were purely to the glory of God:
and have done that which is good in thy sight; agreeably both to the moral and ceremonial law, in his own private and personal capacity as a man, in the administration of justice in his government as a king; and particularly in reforming the nation; in destroying idols, and idol worship; in breaking in pieces the brazen serpent, when used to idolatrous purposes; and in setting up the pure worship of God, and his ordinances; and which he does not plead as meritorious, but mentions as well pleasing to God, which he graciously accepts of, and encourages with promises of reward:
and Hezekiah wept sore; not only because of his death, the news of which might be shocking to nature; but because of the distressed condition the nation would be in, having now the Assyrian army in it, or at least not wholly free from fears, by reason of that monarch; and besides, had no son to succeed him in the throne, and so difficulties and troubles might arise within themselves about a successor; and it may be, what troubled him most of all was, that dying without issue, the Messiah could not spring from his seed.
Robert Jamieson, A. R. Fausset and David Brown
38:3 He mentions his past religious consistency, not as a boast or a ground for justification; but according to the Old Testament dispensation, wherein temporal rewards (as long life, &c., Ex 20:12) followed legal obedience, he makes his religious conduct a plea for asking the prolongation of his life.
walked--Life is a journey; the pious "walk with God" (Gen 5:24; 3Kings 9:4).
perfect--sincere; not absolutely perfect, but aiming towards it (Mt 5:45); single-minded in walking as in the presence of God (Gen 17:1). The letter of the Old Testament legal righteousness was, however, a standard very much below the spirit of the law as unfolded by Christ (Mat. 5:20-48; 2Cor 3:6, 2Cor 3:14, 2Cor 3:17).
wept sore--JOSEPHUS says, the reason why he wept so sorely was that being childless, he was leaving the kingdom without a successor. How often our wishes, when gratified, prove curses! Hezekiah lived to have a son; that son was the idolater Manasseh, the chief cause of God's wrath against Judah, and of the overthrow of the kingdom (4Kings 23:26-27).
38:438:4: Եւ եղեւ բան Տեառն առ Եսայի՝ եւ ասէ.
4 Եւ Տէրը, խօսքն ուղղելով Եսայուն, ասաց.
4 Տէրոջը խօսքը եղաւ Եսայիին՝ ըսելով. «Գնա՛, Եզեկիային ըսէ՛.
Եւ եղեւ բան Տեառն առ Եսայի եւ ասէ:

38:4: Եւ եղեւ բան Տեառն առ Եսայի՝ եւ ասէ.
4 Եւ Տէրը, խօսքն ուղղելով Եսայուն, ասաց.
4 Տէրոջը խօսքը եղաւ Եսայիին՝ ըսելով. «Գնա՛, Եզեկիային ըսէ՛.
zohrab-1805▾ eastern-1994▾ western am▾
38:438:4 И было слово Господне к Исаии, и сказано:
38:4 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Ησαιαν ησαιας Hēsaΐas; Iseas λέγων λεγω tell; declare
38:4 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יְשַׁעְיָ֖הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
38:4. et factum est verbum Domini ad Isaiam dicensAnd the word of the Lord came to Isaias, saying:
4. Then came the word of the LORD to Isaiah, saying,
38:4. And the word of the Lord came to Isaiah, saying:
38:4. Then came the word of the LORD to Isaiah, saying,
Then came the word of the LORD to Isaiah, saying:

38:4 И было слово Господне к Исаии, и сказано:
38:4
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
Ησαιαν ησαιας Hēsaΐas; Iseas
λέγων λεγω tell; declare
38:4
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶֽל־ ʔˈel- אֶל to
יְשַׁעְיָ֖הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
38:4. et factum est verbum Domini ad Isaiam dicens
And the word of the Lord came to Isaias, saying:
38:4. And the word of the Lord came to Isaiah, saying:
38:4. Then came the word of the LORD to Isaiah, saying,
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Albert Barnes: Notes on the Bible - 1834
38:4: Then came the word of the Lord - In the parallel place in Kg2 20:4, it is said, 'And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came unto him.' That is, the message of God name to Isaiah before he had left Hezekiah; or as soon as he had offered his prayer. This circumstance is omitted by Isaiah on the Rev_ision of his narrative which we have before us. But there is no contradiction. In this place it is implied that the message came to him soon, or immediately.
Carl Friedrich Keil and Franz Delitzsch
38:4
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. סהלוך 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 Is 29:14.
John Gill
38:4 Then came the word of the Lord to Isaiah,.... Before he had got out into the middle court, 4Kings 20:4,
saying, as follows:
Robert Jamieson, A. R. Fausset and David Brown
38:4 In 4Kings 20:4, the quickness of God's answer to the prayer is marked, "afore Isaiah had gone out into the middle court, the word of the LORD came to him"; that is, before he had left Hezekiah, or at least when he had just left him, and Hezekiah was in the act of praying after having heard God's message by Isaiah (compare Is 65:24; Ps 32:5; Dan 9:21).
38:538:5: Երթ՝ եւ ասա՛ ցԵզեկիա. Ա՛յսպէս ասէ Տէր Աստուած Դաւթի հօր քո. Լուայ բարբառոյ աղօթից քոց, եւ տեսի զարտասուս քո. ահաւադիկ յաւելո՛ւմ ՚ի ժամանակս քո ա՛մս հինգետասան[10017]. [10017] Ոսկան. Ահաւասիկ յաւելում։
5 «Գնա՛ եւ ասա՛ Եզեկիային, թէ այսպէս է ասում քո հօր՝ Դաւթի Տէր Աստուածը. “Լսեցի քո աղօթքի ձայնը եւ տեսայ քո արցունքները. ահաւասիկ քո կեանքի ժամանակի վրայ աւելացնում եմ տասնհինգ տարի.
5 Քու հօրդ Տէր Աստուածը այսպէս կ’ըսէ. ‘Քու աղօթքդ լսեցի, քու աչքիդ արցունքը տեսայ։ Ահա ես քու օրերուդ վրայ տասնըհինգ տարի պիտի աւելցնեմ
Երթ եւ ասա ցԵզեկիա. Այսպէս ասէ Տէր Աստուած Դաւթի հօր քո. Լուայ բարբառոյ աղօթից քոց, եւ տեսի զարտասուս քո. ահաւադիկ յաւելում ի ժամանակս քո ամս հինգետասան:

38:5: Երթ՝ եւ ասա՛ ցԵզեկիա. Ա՛յսպէս ասէ Տէր Աստուած Դաւթի հօր քո. Լուայ բարբառոյ աղօթից քոց, եւ տեսի զարտասուս քո. ահաւադիկ յաւելո՛ւմ ՚ի ժամանակս քո ա՛մս հինգետասան[10017].
[10017] Ոսկան. Ահաւասիկ յաւելում։
5 «Գնա՛ եւ ասա՛ Եզեկիային, թէ այսպէս է ասում քո հօր՝ Դաւթի Տէր Աստուածը. “Լսեցի քո աղօթքի ձայնը եւ տեսայ քո արցունքները. ահաւասիկ քո կեանքի ժամանակի վրայ աւելացնում եմ տասնհինգ տարի.
5 Քու հօրդ Տէր Աստուածը այսպէս կ’ըսէ. ‘Քու աղօթքդ լսեցի, քու աչքիդ արցունքը տեսայ։ Ահա ես քու օրերուդ վրայ տասնըհինգ տարի պիտի աւելցնեմ
zohrab-1805▾ eastern-1994▾ western am▾
38:538:5 пойди и скажи Езекии: так говорит Господь, Бог Давида, отца твоего: Я услышал молитву твою, увидел слезы твои, и вот, Я прибавлю к дням твоим пятнадцать лет,
38:5 πορεύθητι πορευομαι travel; go καὶ και and; even εἰπὸν επω say; speak Εζεκια εζεκιας Ezekias τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρός πατηρ father σου σου of you; your ἤκουσα ακουω hear τῆς ο the φωνῆς φωνη voice; sound τῆς ο the προσευχῆς προσευχη prayer σου σου of you; your καὶ και and; even εἶδον οραω view; see τὰ ο the δάκρυά δακρυ tear σου σου of you; your ἰδοὺ ιδου see!; here I am προστίθημι προστιθημι add; continue πρὸς προς to; toward τὸν ο the χρόνον χρονος time; while σου σου of you; your ἔτη ετος year δέκα δεκα ten πέντε πεντε five
38:5 הָלֹ֞וךְ hālˈôḵ הלך walk וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֶל־ ʔel- אֶל to חִזְקִיָּ֗הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s) דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֔יךָ ʔāvˈîḵā אָב father שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] תְּפִלָּתֶ֔ךָ tᵊfillāṯˈeḵā תְּפִלָּה prayer רָאִ֖יתִי rāʔˌîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] דִּמְעָתֶ֑ךָ dimʕāṯˈeḵā דִּמְעָה tear הִנְנִי֙ hinnˌî הִנֵּה behold יֹוסִ֣ף yôsˈif יסף add עַל־ ʕal- עַל upon יָמֶ֔יךָ yāmˈeʸḵā יֹום day חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָֽה׃ šānˈā שָׁנָה year
38:5. vade et dic Ezechiae haec dicit Dominus Deus David patris tui audivi orationem tuam vidi lacrimam tuam ecce ego adiciam super dies tuos quindecim annosGo and say to Ezechias: Thus saith the Lord the God of David thy father: I have heard thy prayer, and I have seen thy tears: behold I will add to thy days fifteen years:
5. Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years.
38:5. “Go and say to Hezekiah: Thus says the Lord, the God of David, your father: I have heard your prayer, and I have seen your tears. Behold, I will add fifteen years to your days.
38:5. Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years.
Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years:

38:5 пойди и скажи Езекии: так говорит Господь, Бог Давида, отца твоего: Я услышал молитву твою, увидел слезы твои, и вот, Я прибавлю к дням твоим пятнадцать лет,
38:5
πορεύθητι πορευομαι travel; go
καὶ και and; even
εἰπὸν επω say; speak
Εζεκια εζεκιας Ezekias
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἤκουσα ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
προσευχῆς προσευχη prayer
σου σου of you; your
καὶ και and; even
εἶδον οραω view; see
τὰ ο the
δάκρυά δακρυ tear
σου σου of you; your
ἰδοὺ ιδου see!; here I am
προστίθημι προστιθημι add; continue
πρὸς προς to; toward
τὸν ο the
χρόνον χρονος time; while
σου σου of you; your
ἔτη ετος year
δέκα δεκα ten
πέντε πεντε five
38:5
הָלֹ֞וךְ hālˈôḵ הלך walk
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֶל־ ʔel- אֶל to
חִזְקִיָּ֗הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s)
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֔יךָ ʔāvˈîḵā אָב father
שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
תְּפִלָּתֶ֔ךָ tᵊfillāṯˈeḵā תְּפִלָּה prayer
רָאִ֖יתִי rāʔˌîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
דִּמְעָתֶ֑ךָ dimʕāṯˈeḵā דִּמְעָה tear
הִנְנִי֙ hinnˌî הִנֵּה behold
יֹוסִ֣ף yôsˈif יסף add
עַל־ ʕal- עַל upon
יָמֶ֔יךָ yāmˈeʸḵā יֹום day
חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five
עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָֽה׃ šānˈā שָׁנָה year
38:5. vade et dic Ezechiae haec dicit Dominus Deus David patris tui audivi orationem tuam vidi lacrimam tuam ecce ego adiciam super dies tuos quindecim annos
Go and say to Ezechias: Thus saith the Lord the God of David thy father: I have heard thy prayer, and I have seen thy tears: behold I will add to thy days fifteen years:
38:5. “Go and say to Hezekiah: Thus says the Lord, the God of David, your father: I have heard your prayer, and I have seen your tears. Behold, I will add fifteen years to your days.
38:5. Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
38:5: The God of David thy father - David is mentioned here, probably, because Hezekiah had a strong resemblance to him Kg2 18:3, and because a long and happy reign had been granted to David; and also because the promise had been made to David that there should not fail a man to sit on his throne (see the note at Isa 37:35). As Hezekiah resembled David, God promised that his reign should be lengthened out; and as he perhaps was then without a son and successor, God promised him a longer life, with the prospect that he might have an heir who should succeed him on the throne.
Behold, I will add unto thy days fifteen years - This is perhaps the only instance in which any man has been told exactly how long he would live. Why God specified the time cannot now be known. It was, however, a full answer to the prayer of Hezekiah, and the promise is a full demonstration that God is the hearer of prayer, and that he can answer it at once. We learn here, that it is right for a friend of God to pray for life. In times of sickness, and even when there are indications of a fatal disease, it is not improper to pray that the disease may be removed, and the life prolonged. If the desire be to do good; to advance the kingdom of God; to benefit others; or to perfect some plan of benevolence which is begun, it is not improper to pray that God would prolong the life. Who can tell but that he often thus spares useful lives when worn down with toil, and when the frame is apparently sinking to the grave, in answer to prayer? He does not indeed work miracles as he did in the case of Hezekiah, but he may direct to remedies which had not before occurred; or he may himself give a sudden and unlooked-for turn to the disease, and restore the sufferer again to health.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:5: and say: Sa2 7:3-5; Ch1 17:2-4
God: Isa 7:13, Isa 7:14; Kg1 8:25, Kg1 9:4, Kg1 9:5, Kg1 11:12, Kg1 11:13, Kg1 15:4; Ch2 34:3; Psa 89:3, Psa 89:4; Mat 22:32
I have heard: Kg2 19:20; Psa 34:5, Psa 34:6; Luk 1:13; Jo1 5:14, Jo1 5:15
I have seen: Psa 39:12, Psa 56:8, Psa 147:3; Co2 7:6; Rev 7:17
I will: Job 14:5; Psa 116:15; Act 27:24
John Gill
38:5 Go and say to Hezekiah,.... Turn again, and tell him, 4Kings 20:5,
thus saith the Lord the God of David thy father; this is said, to show that he remembered the covenant he made with David his father, concerning the kingdom, and the succession of his children in it; and that he had a regard to him, as walking in his steps:
I have heard thy prayer; and therefore was not surely a foolish one, as Luther somewhere calls it, since it was heard and answered so quickly:
I have seen thy tears; which he shed in prayer, and so studiously concealed from others, when he turned his face to the wall:
behold, I will add unto thy days fifteen years; that is, to the days he had lived already, and beyond which it was not probable, according to the nature of his disease, he could live; and besides, he had the sentence of death pronounced on him, and had it within himself, nor did he pray for his life; so that these fifteen years were over and above what he could or did expect to live; and because it was unusual in such a case, and after such a declaration made, that a man should live, and especially so long a time after, it is ushered in with a "behold", as a note of admiration; it being a thing unheard of, and unprecedented, and entirely the Lord's doing, and which, no doubt, was marvellous in the eyes of the king.
Robert Jamieson, A. R. Fausset and David Brown
38:5 God of David thy father--God remembers the covenant with the father to the children (Ex 20:5; Ps 89:28-29).
tears-- (Ps 56:8).
days . . . years--Man's years, however many, are but as so many days (Gen 5:27).
38:638:6: եւ ՚ի ձեռաց արքային Ասորեստանեայց ապրեցուցի՛ց զքեզ եւ զքաղաքդ զայդ. եւ վերակացո՛ւ եղէց քաղաքիդ այդմիկ։
6 Ասորեստանի արքայի ձեռքից պիտի փրկեմ քեզ ու այս քաղաքը, պիտի պահապան լինեմ այս քաղաքին”:
6 Եւ քեզ ու այս քաղաքը Ասորեստանի թագաւորին ձեռքէն պիտի ազատեմ։
եւ ի ձեռաց արքային Ասորեստանեայց ապրեցուցից զքեզ եւ զքաղաքդ զայդ, եւ վերակացու եղէց քաղաքիդ այդմիկ:

38:6: եւ ՚ի ձեռաց արքային Ասորեստանեայց ապրեցուցի՛ց զքեզ եւ զքաղաքդ զայդ. եւ վերակացո՛ւ եղէց քաղաքիդ այդմիկ։
6 Ասորեստանի արքայի ձեռքից պիտի փրկեմ քեզ ու այս քաղաքը, պիտի պահապան լինեմ այս քաղաքին”:
6 Եւ քեզ ու այս քաղաքը Ասորեստանի թագաւորին ձեռքէն պիտի ազատեմ։
zohrab-1805▾ eastern-1994▾ western am▾
38:638:6 и от руки царя Ассирийского спасу тебя и город сей и защищу город сей.
38:6 καὶ και and; even ἐκ εκ from; out of χειρὸς χειρ hand βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος save σε σε.1 you καὶ και and; even ὑπὲρ υπερ over; for τῆς ο the πόλεως πολις city ταύτης ουτος this; he ὑπερασπιῶ υπερασπιζω shield
38:6 וּ û וְ and מִ mi מִן from כַּ֤ף kkˈaf כַּף palm מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur אַצִּ֣ילְךָ֔ ʔaṣṣˈîlᵊḵˈā נצל deliver וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וְ wᵊ וְ and גַנֹּותִ֖י ḡannôṯˌî גנן enclose עַל־ ʕal- עַל upon הָ hā הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
38:6. et de manu regis Assyriorum eruam te et civitatem istam et protegam eamAnd I will deliver thee and this city out of the hand of the king of the Assyrians, and I will protect it.
6. And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city.
38:6. And I will rescue you and this city from the hand of the king of the Assyrians, and I will protect it.
38:6. And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city.
And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city:

38:6 и от руки царя Ассирийского спасу тебя и город сей и защищу город сей.
38:6
καὶ και and; even
ἐκ εκ from; out of
χειρὸς χειρ hand
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος save
σε σε.1 you
καὶ και and; even
ὑπὲρ υπερ over; for
τῆς ο the
πόλεως πολις city
ταύτης ουτος this; he
ὑπερασπιῶ υπερασπιζω shield
38:6
וּ û וְ and
מִ mi מִן from
כַּ֤ף kkˈaf כַּף palm
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur
אַצִּ֣ילְךָ֔ ʔaṣṣˈîlᵊḵˈā נצל deliver
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וְ wᵊ וְ and
גַנֹּותִ֖י ḡannôṯˌî גנן enclose
עַל־ ʕal- עַל upon
הָ הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
38:6. et de manu regis Assyriorum eruam te et civitatem istam et protegam eam
And I will deliver thee and this city out of the hand of the king of the Assyrians, and I will protect it.
38:6. And I will rescue you and this city from the hand of the king of the Assyrians, and I will protect it.
38:6. And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:6: I will defend this city - The other copy, Kg2 20:6, adds:" for mine own sake, and for the sake of David my servant;" and the sentence seems somewhat abrupt without it.
Albert Barnes: Notes on the Bible - 1834
38:6: And I will deliver thee and this city - The purport of this promise is, that he and the city should be finally and entirely delivered from all danger of invasion from the Assyrians. It might be apprehended that Sennacherib would collect a large army, and return; or that his successor would prosecute the war which he had commenced. But the assurance here is given to Hezekiah that he had nothing more to fear from the Assyrians (see the notes at Isa 31:4-5; Isa 37:35). In the parallel place in Kg2 20:6, it is added. 'I will defend this city for mine own sake, and for my servant David's sake.' In the parallel passage also, in Kg2 20:7-8, there is inserted the statement which occurs in Isaiah at the end of the chapter Isa 38:21-22. It is evident that those two verses more appropriately come in here. Lowth conjectures that the abridger of the history omitted those verses, and when he had transcribed the song of Hezekiah, he saw that they were necessary to complete the narrative, and placed them at the end of the chapter, with proper marks to have them inserted in the right place, which marks were overlooked by transcribers. It is, however, immaterial where the statement is made; and it is now impossible to tell in what manner the transposition occurred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:6: Isa 12:6, Isa 31:4, Isa 37:35; Ch2 32:22; Ti2 4:17
Geneva 1599
38:6 And I will deliver thee and this city (c) from the hand of the king of Assyria: and I will defend this city.
(c) He not only promises to prolong his life, but to give him rest and quietness from the Assyrians, who might have renewed their army to revenge their former defeat.
John Gill
38:6 And I will deliver thee and this city out of the hand of the king of Assyria,.... So that it seems that Hezekiah's sickness was while the king of Assyria was near the city of Jerusalem, and about to besiege it, and before the destruction of the Assyrian army; unless this is said to secure Hezekiah and the inhabitants of Jerusalem from all fears of a return of that king, to give them fresh trouble:
and I will defend this city; from the present siege laid to it, ruin threatened it, or from any attack upon it, by the Assyrian monarch.
Robert Jamieson, A. R. Fausset and David Brown
38:6 In 4Kings 20:8, after this verse comes the statement which is put at the end, in order not to interrupt God's message (Is 38:21-22) by Isaiah (Is 38:5-8).
will deliver--The city was already delivered, but here assurance is given, that Hezekiah shall have no more to fear from the Assyrians.
38:738:7: Եւ ա՛յս քեզ նշան ՚ի Տեառնէ, թէ առնիցէ Աստուած զբանդ զայդ զոր խօսեցաւ.
7 Եւ Տիրոջ կողմից թող սա նշան լինի քեզ, թէ Աստուած կատարելու է այն խօսքը, որ ասաց.
7 Այս քաղաքին պաշտպանութիւն պիտի ընեմ’։ Ասիկա քեզի Տէրոջմէն նշան ըլլայ թէ Տէրը այս իր ըսած խօսքը պիտի կատարէ.
Եւ այս քեզ նշան ի Տեառնէ, թէ առնիցէ [562]Աստուած զբանդ զայդ զոր խօսեցաւ:

38:7: Եւ ա՛յս քեզ նշան ՚ի Տեառնէ, թէ առնիցէ Աստուած զբանդ զայդ զոր խօսեցաւ.
7 Եւ Տիրոջ կողմից թող սա նշան լինի քեզ, թէ Աստուած կատարելու է այն խօսքը, որ ասաց.
7 Այս քաղաքին պաշտպանութիւն պիտի ընեմ’։ Ասիկա քեզի Տէրոջմէն նշան ըլլայ թէ Տէրը այս իր ըսած խօսքը պիտի կատարէ.
zohrab-1805▾ eastern-1994▾ western am▾
38:738:7 И вот тебе знамение от Господа, что Господь исполнит слово, которое Он изрек.
38:7 τοῦτο ουτος this; he δέ δε though; while σοι σοι you τὸ ο the σημεῖον σημειον sign παρὰ παρα from; by κυρίου κυριος lord; master ὅτι οτι since; that ὁ ο the θεὸς θεος God ποιήσει ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he
38:7 וְ wᵊ וְ and זֶה־ zeh- זֶה this לְּךָ֥ llᵊḵˌā לְ to הָ hā הַ the אֹ֖ות ʔˌôṯ אֹות sign מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֵּֽר׃ dibbˈēr דבר speak
38:7. hoc autem tibi erit signum a Domino quia faciet Dominus verbum hoc quod locutus estAnd this shall be a sign to thee from the Lord, that the Lord will do this word which he hath spoken:
7. And this shall he the sign unto thee from the LORD, that the LORD will do this thing that he hath spoken:
38:7. And this will be a sign for you from the Lord, that the Lord will do this word, which he has spoken:
38:7. And this [shall be] a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken;
And this [shall be] a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken:

38:7 И вот тебе знамение от Господа, что Господь исполнит слово, которое Он изрек.
38:7
τοῦτο ουτος this; he
δέ δε though; while
σοι σοι you
τὸ ο the
σημεῖον σημειον sign
παρὰ παρα from; by
κυρίου κυριος lord; master
ὅτι οτι since; that
ο the
θεὸς θεος God
ποιήσει ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
38:7
וְ wᵊ וְ and
זֶה־ zeh- זֶה this
לְּךָ֥ llᵊḵˌā לְ to
הָ הַ the
אֹ֖ות ʔˌôṯ אֹות sign
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֵּֽר׃ dibbˈēr דבר speak
38:7. hoc autem tibi erit signum a Domino quia faciet Dominus verbum hoc quod locutus est
And this shall be a sign to thee from the Lord, that the Lord will do this word which he hath spoken:
38:7. And this will be a sign for you from the Lord, that the Lord will do this word, which he has spoken:
38:7. And this [shall be] a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
38:7: And this shall be a sign unto thee - That is, a sign, or proof that God would do what he had promised, and that Hezekiah would recover and be permitted to go again to the temple of the Lord Isa 38:22; Kg2 20:8. On the meaning of the word 'sign,' see Isa 7:11, note; Isa 7:14, note; compare the note at Isa 37:30. The promise was, that he should be permitted to go to the temple in three days Kg2 20:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:7: Isa 38:22, Isa 7:11-14, Isa 37:30; Gen 9:13; Jdg 6:17-22, Jdg 6:37-39; Kg2 20:8-21
Carl Friedrich Keil and Franz Delitzsch
38:7
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 [הלך, read הלך according to Job 40:2, or הילך] 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 ma‛ălâh may signify either one of a flight of steps or a degree (syn. madrigâh), 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 4Kings 9:13 renders gerem hamma‛ălōth by derag 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 Is 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 (4Kings 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.
Geneva 1599
38:7 And (d) this [shall be] a sign to thee from the LORD, that the LORD will do this thing that he hath spoken;
(d) For Hezekiah had asked for a sign for the confirmation of his faith, as in (Is 38:22; 4Kings 20:8), to which he was moved by the singular motion of God's spirit.
John Gill
38:7 And this shall be a sign unto thee from the Lord,.... And which it seems Hezekiah asked, and it was put to him which he would choose, whether the shadow on the sundial should go forward or backward ten degrees, and he chose the latter, 4Kings 20:8, which was a token confirming and assuring
that the Lord will do this thing that he hath spoken; recover Hezekiah from his sickness, so that on the third day he should go up to the temple; have fifteen years added to his days; and the city of Jerusalem protected from the attempts of the Assyrian monarch.
Robert Jamieson, A. R. Fausset and David Brown
38:7 sign--a token that God would fulfil His promise that Hezekiah should "go up into the house of the Lord the third day" (4Kings 20:5, 4Kings 20:8); the words in italics are not in Isaiah.
38:838:8: Ահաւասիկ ես դարձուցանեմ զստուեր աշտիճանացդ, ընդ որ իջեալ է շողդ, զտասն աշտիճանաւ տան քոյ. եւ դարձուցից զշողդ զտասնեքումք աշտիճանօքդ։ Եւ ել շողն զտասնեքումք աստիճանօք՝ ընդ որ իջեալ էր ստուերին[10018]։[10018] Ոմանք. Ահաւադիկ ես դար՛՛... ընդ որ իջանէ շողդ զտասն... ընդ որս իջանէր ստուերին։
8 “Ահաւասիկ ես յետ եմ դարձնելու քո աստիճաններին ընկած ստուերը. քո տան տասը աստիճաններով ներքեւ իջած շողքը ես տասը աստիճանով յետ եմ շրջելու”»: Եւ շողքը բարձրացաւ տասը աստիճան, հասաւ այնտեղ, ուր ստուերն էր իջել:
8 ‘Ահա ստուերը Աքազին արեւու ժամացոյցին վրայ իջած աստիճաններէն տասը աստիճան ետ պիտի դարձնեմ’» ու արեւը իջած աստիճաններէն տասը աստիճան ետ դարձաւ։
Ահաւադիկ ես դարձուցանեմ զստուեր աստիճանացդ, [563]ընդ որ իջեալ է շողդ, զտասն աստիճանաւ տան քո. եւ դարձուցից զշողդ զտասնեքումբք աստիճանօքդ: Եւ ել շողն զտասնեքումբք աստիճանօք` ընդ որ իջեալ էր ստուերին:

38:8: Ահաւասիկ ես դարձուցանեմ զստուեր աշտիճանացդ, ընդ որ իջեալ է շողդ, զտասն աշտիճանաւ տան քոյ. եւ դարձուցից զշողդ զտասնեքումք աշտիճանօքդ։ Եւ ել շողն զտասնեքումք աստիճանօք՝ ընդ որ իջեալ էր ստուերին[10018]։
[10018] Ոմանք. Ահաւադիկ ես դար՛՛... ընդ որ իջանէ շողդ զտասն... ընդ որս իջանէր ստուերին։
8 “Ահաւասիկ ես յետ եմ դարձնելու քո աստիճաններին ընկած ստուերը. քո տան տասը աստիճաններով ներքեւ իջած շողքը ես տասը աստիճանով յետ եմ շրջելու”»: Եւ շողքը բարձրացաւ տասը աստիճան, հասաւ այնտեղ, ուր ստուերն էր իջել:
8 ‘Ահա ստուերը Աքազին արեւու ժամացոյցին վրայ իջած աստիճաններէն տասը աստիճան ետ պիտի դարձնեմ’» ու արեւը իջած աստիճաններէն տասը աստիճան ետ դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
38:838:8 Вот, я возвращу назад на десять ступеней солнечную тень, которая прошла по ступеням Ахазовым. И возвратилось солнце на десять ступеней по ступеням, по которым оно сходило.
38:8 τὴν ο the σκιὰν σκια shadow; shade τῶν ο the ἀναβαθμῶν αναβαθμος ascent οὓς ος who; what κατέβη καταβαινω step down; descend ὁ ο the ἥλιος ηλιος sun τοὺς ο the δέκα δεκα ten ἀναβαθμοὺς αναβαθμος ascent τοῦ ο the οἴκου οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your ἀποστρέψω αποστρεφω turn away; alienate τὸν ο the ἥλιον ηλιος sun τοὺς ο the δέκα δεκα ten ἀναβαθμούς αναβαθμος ascent καὶ και and; even ἀνέβη αναβαινω step up; ascend ὁ ο the ἥλιος ηλιος sun τοὺς ο the δέκα δεκα ten ἀναβαθμούς αναβαθμος ascent οὓς ος who; what κατέβη καταβαινω step down; descend ἡ ο the σκιά σκια shadow; shade
38:8 הִנְנִ֣י hinnˈî הִנֵּה behold מֵשִׁ֣יב mēšˈîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] צֵ֣ל ṣˈēl צֵל shadow הַֽ hˈa הַ the מַּעֲלֹ֡ות mmaʕᵃlˈôṯ מַעֲלָה ascent אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָרְדָה֩ yārᵊḏˌā ירד descend בְ vᵊ בְּ in מַעֲלֹ֨ות maʕᵃlˌôṯ מַעֲלָה ascent אָחָ֥ז ʔāḥˌāz אָחָז Ahaz בַּ ba בְּ in † הַ the שֶּׁ֛מֶשׁ ššˈemeš שֶׁמֶשׁ sun אֲחֹרַנִּ֖ית ʔᵃḥōrannˌîṯ אֲחֹרַנִּית backwards עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten מַעֲלֹ֑ות maʕᵃlˈôṯ מַעֲלָה ascent וַ wa וְ and תָּ֤שָׁב ttˈāšov שׁוב return הַ ha הַ the שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten מַעֲלֹ֔ות maʕᵃlˈôṯ מַעֲלָה ascent בַּֽ bˈa בְּ in † הַ the מַּעֲלֹ֖ות mmaʕᵃlˌôṯ מַעֲלָה ascent אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָרָֽדָה׃ ס yārˈāḏā . s ירד descend
38:8. ecce ego reverti faciam umbram linearum per quas descenderat in horologio Ahaz in sole retrorsum decem lineis et reversus est sol decem lineis per gradus quos descenderatBehold I will bring again the shadow of the lines, by which it is now gone down in the sun dial of Achaz with the sun, ten lines backward. And the sun returned ten lines by the degrees by which it was gone down.
8. behold, I will cause the shadow on the steps, which is gone down on the dial of Ahaz with the sun, to return backward ten steps. So the sun returned ten steps on the dial whereon it was gone down.
38:8. Behold, I will cause the shadow of the lines, which has now descended on the sundial of Ahaz, to move in reverse for ten lines.” And so, the sun moved backward by ten lines, through the degrees by which it had descended.
38:8. Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down.
Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down:

38:8 Вот, я возвращу назад на десять ступеней солнечную тень, которая прошла по ступеням Ахазовым. И возвратилось солнце на десять ступеней по ступеням, по которым оно сходило.
38:8
τὴν ο the
σκιὰν σκια shadow; shade
τῶν ο the
ἀναβαθμῶν αναβαθμος ascent
οὓς ος who; what
κατέβη καταβαινω step down; descend
ο the
ἥλιος ηλιος sun
τοὺς ο the
δέκα δεκα ten
ἀναβαθμοὺς αναβαθμος ascent
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἀποστρέψω αποστρεφω turn away; alienate
τὸν ο the
ἥλιον ηλιος sun
τοὺς ο the
δέκα δεκα ten
ἀναβαθμούς αναβαθμος ascent
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ο the
ἥλιος ηλιος sun
τοὺς ο the
δέκα δεκα ten
ἀναβαθμούς αναβαθμος ascent
οὓς ος who; what
κατέβη καταβαινω step down; descend
ο the
σκιά σκια shadow; shade
38:8
הִנְנִ֣י hinnˈî הִנֵּה behold
מֵשִׁ֣יב mēšˈîv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
צֵ֣ל ṣˈēl צֵל shadow
הַֽ hˈa הַ the
מַּעֲלֹ֡ות mmaʕᵃlˈôṯ מַעֲלָה ascent
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יָרְדָה֩ yārᵊḏˌā ירד descend
בְ vᵊ בְּ in
מַעֲלֹ֨ות maʕᵃlˌôṯ מַעֲלָה ascent
אָחָ֥ז ʔāḥˌāz אָחָז Ahaz
בַּ ba בְּ in
הַ the
שֶּׁ֛מֶשׁ ššˈemeš שֶׁמֶשׁ sun
אֲחֹרַנִּ֖ית ʔᵃḥōrannˌîṯ אֲחֹרַנִּית backwards
עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten
מַעֲלֹ֑ות maʕᵃlˈôṯ מַעֲלָה ascent
וַ wa וְ and
תָּ֤שָׁב ttˈāšov שׁוב return
הַ ha הַ the
שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun
עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten
מַעֲלֹ֔ות maʕᵃlˈôṯ מַעֲלָה ascent
בַּֽ bˈa בְּ in
הַ the
מַּעֲלֹ֖ות mmaʕᵃlˌôṯ מַעֲלָה ascent
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָרָֽדָה׃ ס yārˈāḏā . s ירד descend
38:8. ecce ego reverti faciam umbram linearum per quas descenderat in horologio Ahaz in sole retrorsum decem lineis et reversus est sol decem lineis per gradus quos descenderat
Behold I will bring again the shadow of the lines, by which it is now gone down in the sun dial of Achaz with the sun, ten lines backward. And the sun returned ten lines by the degrees by which it was gone down.
38:8. Behold, I will cause the shadow of the lines, which has now descended on the sundial of Ahaz, to move in reverse for ten lines.” And so, the sun moved backward by ten lines, through the degrees by which it had descended.
38:8. Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:8: Which is gone down "By which the sun is gone down" - For בשמש bashshemesh, the Septuagint, Syriac, and Chaldee read השמש, hashshemesh. - Houbigant. In the history of this miracle in the book of Kings, (Kg2 20:9-11), there is no mention at all made of the sun, but only of the going backward of the shadow: which might be effected by a supernatural refraction. The first ὁ ἡλιος, the sun, in this verse is omitted in the Septuagint, MS. Pachom.
Albert Barnes: Notes on the Bible - 1834
38:8: Behold, I will bring again the shadow - The shadow, or shade which is made by the interception of the rays of the sun by the gnomon on the dial. The phrase 'bring again' (Hebrew, משׁיב mē shı̂ yb) means to cause to return (Hiphil, from שׁוב shû b, to return); that is, I will cause it retrograde, or bring back. Septuagint, Στρέψω Strepsō - 'I will turn back.' Few subjects have perplexed commentators more than this account of the sun-dial of Ahaz. The only other place where a sun-dial is mentioned in the Scriptures is in the parallel place in Kg2 20:9-10, where the account is somewhat more full, and the nature of the miracle more fully represented: 'This sign shalt thou have of the Lord, that the Lord will do the thing which he hath spoken: Shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees; nay, but let the shadow return backward ten degrees.' That is, it would be in the usual direction which the shadow takes, for it to go down, and there would be less that would be decisive in the miracle. He therefore asked that it might be moved backward from its common direction, and then there could be no doubt that it was from God; Kg2 20:11 : 'And Isaiah the prophet cried unto Yahweh, and he brought the shadow ten degrees backward, by which had gone down in the dial of Ahaz.'
The shadow of the degrees - That is, the shadow made on the degrees; or indicated by the degrees on the dial. But there has been much difficulty in regard to the meaning of the word degrees. The Hebrew word (מעלה ma‛ ă lâ h from עלה ‛ â lâ h, to ascend, to go up) means properly an ascent; a going up from a lower to a higher region; then a step by which one ascends, applied to the steps on a staircase, etc. Kg1 10:19; Eze 40:26, Eze 40:31, Eze 40:34. Hence, it may be applied to the ascending or descending figures or marks on a dial designating the ascent or descent of the sun; or the ascent or descent of the shadow going up or down by steps or hours marked on its face. The word is applied to a dial nowhere else but here. Josephus understands this as referring to the stem in the house or palace of Ahaz. 'He desired that he would make the shadow of the sun which he had already made to go down ten steps in his house, to return again to the same place, and to make it as it was before;' by which he evidently regarded Hezekiah as requesting that the shadow which had gone down on the steps of the palace should return to its place ten steps backward. It is possible that the time of day may have been indicated by the shadow of the sun on the steps of the palace, and that this may have constituted what was called the sun-dial of Ahaz; but the more probable interpretation is that which regards the dial as a distinct and separate contrivance. The Septuagint renders it by the word steps, yet understanding it as Josephus does, Ἀναβαθμοὺς τοῦ οικου τοῦ πατρός σου Anabathmous tou oikou tou patros sou - 'The steps of the house of thy father.'
Which is gone down on the sun-dial of Ahaz - Margin, 'Degrees by,' or 'with the sun.' Hebrew, literally, 'which has descended on the steps; or degrees of Ahaz by, or with the sun (בשׁמשׁ bashemesh), that is, by means of the sun, or caused by the progress of the sun. The shadow had gone down on the dial by the regular course of the sun. Ahaz was the father of Hezekiah; and it is evident from this, that the dial had been introduced by him, and had been used by him to measure time. There is no mention of any instrument for keeping time in the Bible before this, nor is it possible, perhaps, to determine the origin or character of this invention, or to know where Ahaz obtained it. Perhaps all that can be known on the subject has been collected by Calmer, to whose article (Dial) in his Dictionary, and to the Fragments of Taylor appended to his Dictionary (Fragments, ii.; cii.) the reader may be referred for a more full statement on this subject than is consistent with the design of these notes.
The mention of the dial does not occur before the time of Ahaz, who lived 726 b. c.; nor is it certainly known that even after his time the Jews generally divided their time by hours. The word 'hour' (καἱρικός kairikos) occurs first in Tobit; and it has been supposed that the invention of dials came from beyond the Euphrates (Herod. ii. 109). But others suppose that it came from the Phenicians, and that the first traces of it are discoverable in what Homer says (Odyss. xv. 402) of 'an island called Syria lying above Ortygia, where the Rev_olutions of the sun are observed.' The Phenicians are supposed to have inhabited this island of Syria, and it is therefore presumed that they left there this monument of their skill in astronomy. About three hundred years after Homer, Pherecydes set up a sun-dial in the same island to distinguish the hours. The Greeks confess that Anaximander, who lived 547 b. c., under the reign of Cyrus, first divided time by hours, and introduced sun-dials among them.
This was during the time of the captivity at Babylon. Anaximander traveled into Chaldea, and it is not improbable that he brought the dial from Babylon. The Chaldeans were early distinguished for, their attention to astronomy, and it is probable that it was in Babylon that the sun-dial, and the division of the day into hours, was first used, and that the knowledge of that was conveyed in some way from Chaldea to Ahaz. Interpreters have differed greatly in regard to the form of the sun-dial used by Ahaz, and by the ancients generally. Cyril of Alexandria and Jerome believed it was a staircase so disposed, that the sun showed the hours on it by the shadow. This, as we have seen, was the opinion of Josephus; and this opinion has been followed by many others. Others suppose it was an obelisk or pillar in the middle of a smooth pavement on which the hours were engraved, or on which lines were drawn which would indicate the hours.
Grotius, in accordance with the opinion of rabbi Elias Chomer, describes it thus: 'It was a concave hemisphere, in the midst of which was a globe, the shadow of which fell upon several lines engraved on the concavity of the hemisphere; these lines, they say, were eight-and-twenty in number.' This description accords nearly with the kind of dial which the Greeks called scapha, a boat, or hemisphere, the invention of which the Greeks ascribed to a Cbaldean named Berosus (Vitruv. ix. 9). See the plate in Taylor's Calmet, 'Sun-dial of Ahaz' (Figs. 1 and 2). Berosus was a priest of Belus in Babylon, and lived indeed perhaps 300 years after Ahaz; but there is no necessity of supposing that he was the inventor of the dial. It is sufficient to suppose that he was reputed to be the first who introduced it into Greece. He went from Babylon to Greece, where he taught astronomy first at Cos, and then at Athens, where one of his dials is still shown.
Herodotus expressly says (i. 109), 'the pole, the gnomon, and the division of the day into twelve parts, the Greeks received from the Babylonians.' This sun-dial was portable; it did not require to be constructed for a particular spot to which it should be subsequently confined; and therefore one ready-made might have been brought from Babylon to Ahaz. That be had commerce with these countries appears by his alliance with Tiglath-pileser Kg2 16:7-8. And that Ahaz was a man who was desirous of availing himself of foreign inventions, and introducing them into his capital, appears evident from his desire to have an altar constructed in Jerusalem, similar to the one which he had seen in Damascus Kg2 16:10. The dial is now a well-known instrument, the principle of which is, that the hours are marked on its face by a shadow cast from the sun by a gnomon. In order to the understanding of this miracle, it is not necessary to be acquainted with the form of the ancient dial. It will be understood by a reference to any dial, and would have been substantially the same, whatever was the form of the instrument. The essential idea is, that the shadow of the gnomon which thus indicated a certain degree or hour of the day, was made to go back ten degrees or places. It may conduce, however, to the illustration of this subject to have before the eye a representation of the usual form of the ancient dial. Therefore, see the three forms of dials which have been discovered and which are present in the book. The engraving represents:
1. A concave dial of white marble, found at Givita, in the year 1762.
2. Another concave dial, found at mount Tusculum, near Rome, in 1726.
3. A compound dial, preserved in the Elgin collection in the British Museum. It was found at Athens, supposed to have been used in marking the hours on one of the crossways of the city.
The first two are considered to resemble, if indeed they be not identical with the famous dial of Ahaz.'
In regard to this miracle, it seems only necessary to observe that all that is indispensable to be believed is, that the shadow on the dial was made suddenly to recede from any cause. It is evident that this may have been accomplished in several ways. It may have been by arresting the motion of the earth in its Rev_olutions, and causing it to retrograde on its axis to the extent indicated by the return of the shadow, or it may have been by a miraculous bending, or inclining of the rays of the sun. As there is no evidence that the event was observed elsewhere; and as it is not necessary to suppose that the earth was arrested in its motion, and that the whole frame of the universe was adjusted to this change in the movement of the earth, it is most probable that it was an inclination of the rays of the sun; or a miraculous causing of the shadow itself to recede. This is the whole statement of the sacred writer, and this is all that is necessary to be supposed. What Hezekiah desired was a miracle; a sign that he should recover. That was granted. The retrocession of the shadow in this sudden manner was not a natural event. It could be caused only by God; and this was all that was needed. A simple exertion of divine power on the rays of the sun which rested on the dial, deflecting those rays, would accomplish the whole result. It may be added that it is not recorded, nor is it necessary to an understanding of the subject to suppose, that the bending of the rays was permanent, or that so much time was lost. The miracle was instantaneous, and was satisfactory to Hezekiah, though the rays of the sun casting the shadow may have again been soon returned to their regular position, and the shadow restored to the place in which it would have been had it not been interrupted. No infidel, therefore, can object to this statement, unless lie can prove that this could not be done by him who made the sun, and who is himself the fountain of power.
By which degrees it was gone down - By the same steps, or degrees on which the shadow had descended. So the Septuagint express it; 'so the sun re-ascended the ten steps by which the shadow had gone down. It was the shadow on the dial which had gone down. The sun was ascending, and the consequence was, of course, that the shadow on a vertical dial would descend. The 'sun' here means, evidently, the sun as it appeared; the rays, or the shining of the sun. A return of the shadow was effected such as would be produced by the recession of the sun itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:8: I will bring: Jos 10:12-14; Kg2 20:11; Ch2 32:24, Ch2 32:31; Mat 16:1
the sun dial: Heb. the degrees by, or, with the sun, Or, as the Hebrew might be rendered, "the steps of Ahaz." The researches of curious travellers in Hindostan, observes Bp. Stock, have lately discovered in that country, three observatories of similar form, the most remarkable of which is to be seen within four miles of Delhi, the ancient capital of the Mogul empire. A rectangled triangle, whose hypotenuse is a staircase (apparently parallel to the axis of the earth), bisects a zone, or coping of a wall, which wall connects the two terminating towers at right and left. The coping itself is of a circular form, and accurately graduated, to mark, by the gnomon above, the sun's progress before and after noon.
Geneva 1599
38:8 Behold, I will bring again the shadow of the degrees, which hath gone down on the (e) sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it had gone down.
(e) Read (4Kings 20:8).
John Gill
38:8 Behold, I will bring again the shadow of the degrees,.... Or lines made on a dial plate, to show the progress of the sun, and what time of day it was. Some think only the shadow was brought back by the power of God, the sun keeping its course as usual; but in the next clause the sun is expressly said to return ten degrees: besides, it is not easy to conceive how the shadow of the sun should go back, unless the sun itself did; if it had been only the shadow of it on Ahaz's dial, it would not have fallen under the notice of other nations, or have been the subject of their inquiry, as it was of the Babylonians, 2Chron 32:31,
which is gone down on the sundial of Ahaz, the first sundial we read of; and though there might be others at this time, yet the lines or degrees might be more plain in this; and besides, this might be near the king's bedchamber, and to which he could look out at, and see the wonder himself, the shadow to return ten degrees backward; what those degrees, lines, or marks on the dial showed, is not certain. The Targum makes them to be hours, paraphrasing the words thus;
"behold, I will bring again the shadow of the stone of hours, by which the sun is gone down on the dial of Ahaz, backwards ten degrees; and the sun returned ten hours on the figure of the stone of hours, in which it went down;''
but others think they pointed out half hours; and others but quarters of hours; but, be it which it will, it matters not, the miracle was the same:
so the sun returned ten degrees, by which degrees it was gone down; and so this day was longer by these degrees than a common day, be they what they will, and according as we suppose the sun went back, suddenly, or as it usually moved, though in a retrograde way, and made the same progress again through these degrees. The Jews have a fable, that the day King Ahaz died was shortened ten hours, and now lengthened the same at this season, which brought time right again. According to Gussetius, these were not degrees or marks on a sundial, to know the time of day, for this was a later invention, ascribed to Anaximene's, a disciple of Anaximander (c), two hundred years after this; but were steps or stairs built by Ahaz, to go up from the ground to the roof of the house, on the outside of it, and which might consist of twenty steps or more; and on which the sun cast a shadow all hours of the day, "and this declined ten of these steps", which might be at the window of Hezekiah's bedchamber. (d).
(d) Plin. Nat. Hist. l. 2. c. 76. (d) Vid. Comment. Ebr. p. 859.
Robert Jamieson, A. R. Fausset and David Brown
38:8 bring again--cause to return (Josh 10:12-14). In 4Kings 20:9, 4Kings 20:11, the choice is stated to have been given to Hezekiah, whether the shadow should go forward, or go back, ten degrees. Hezekiah replied, "It is a light thing (a less decisive miracle) for the shadow to go down (its usual direction) ten degrees: nay, but let it return backward ten degrees"; so Isaiah cried to Jehovah that it should be so, and it was so (compare Josh 10:12, Josh 10:14).
sundial of Ahaz--HERODOTUS (2.109) states that the sundial and the division of the day into twelve hours, were invented by the Babylonians; from them Ahaz borrowed the invention. He was one, from his connection with Tiglath-pileser, likely to have done so (4Kings 16:7, 4Kings 16:10). "Shadow of the degrees" means the shadow made on the degrees. JOSEPHUS thinks these degrees were steps ascending to the palace of Ahaz; the time of day was indicated by the number of steps reached by the shadow. But probably a sundial, strictly so called, is meant; it was of such a size, and so placed, that Hezekiah, when convalescent, could witness the miracle from his chamber. Compare Is 38:21-22 with 4Kings 20:9, where translate, shall this shadow go forward, &c.; the dial was no doubt in sight, probably "in the middle court" (4Kings 20:4), the point where Isaiah turned back to announce God's gracious answers to Hezekiah. Hence this particular sign was given. The retrogression of the shadow may have been effected by refraction; a cloud denser than the air interposing between the gnomon and dial would cause the phenomenon, which does not take from the miracle, for God gave him the choice whether the shadow should go forward or back, and regulated the time and place. BOSANQUET makes the fourteenth year of Hezekiah to be 689 B.C., the known year of a solar eclipse, to which he ascribes the recession of the shadow. At all events, there is no need for supposing any revolution of the relative positions of the sun and earth, but merely an effect produced on the shadow (4Kings 20:9-11); that effect was only local, and designed for the satisfaction of Hezekiah, for the Babylonian astronomers and king "sent to enquire of the wonder that was done in the land" (2Chron 32:31), implying that it had not extended to their country. No mention of any instrument for marking time occurs before this dial of Ahaz, 700 B.C. The first mention of the "hour" is made by Daniel at Babylon (Dan 3:6).
38:938:9: Աղօթք Եզեկիայ արքայի Հրէաստանի ՚ի ժամանակի յորում հիւանդացաւ՝ եւ յարեա՛ւ ՚ի հիւանդութենէ իւրմէ[10019]։ [10019] Ոմանք. Հիւանդացաւ՝ եւ դարձաւ ՚ի հիւան՛՛։
9 Հրէաստանի արքայ Եզեկիայի աղօթքը այն ժամանակ, երբ նա հիւանդացաւ եւ ապաքինուեց հիւանդութիւնից.
9 Այս է Յուդայի Եզեկիա թագաւորին գրածը, որ իր հիւանդանալուն ու հիւանդութենէ ելլելուն ատենը գրեց
[564]Աղօթք Եզեկեայ արքայի Հրէաստանի ի ժամանակի յորում հիւանդացաւ, եւ յարեաւ ի հիւանդութենէ իւրմէ:

38:9: Աղօթք Եզեկիայ արքայի Հրէաստանի ՚ի ժամանակի յորում հիւանդացաւ՝ եւ յարեա՛ւ ՚ի հիւանդութենէ իւրմէ[10019]։
[10019] Ոմանք. Հիւանդացաւ՝ եւ դարձաւ ՚ի հիւան՛՛։
9 Հրէաստանի արքայ Եզեկիայի աղօթքը այն ժամանակ, երբ նա հիւանդացաւ եւ ապաքինուեց հիւանդութիւնից.
9 Այս է Յուդայի Եզեկիա թագաւորին գրածը, որ իր հիւանդանալուն ու հիւանդութենէ ելլելուն ատենը գրեց
zohrab-1805▾ eastern-1994▾ western am▾
38:938:9 Молитва Езекии, царя Иудейского, когда он болен был и выздоровел от болезни:
38:9 προσευχὴ προσευχη prayer Εζεκιου εζεκιας Ezekias βασιλέως βασιλευς monarch; king τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea ἡνίκα ηνικα whenever; when ἐμαλακίσθη μαλακιζω and; even ἀνέστη ανιστημι stand up; resurrect ἐκ εκ from; out of τῆς ο the μαλακίας μαλακια malady αὐτοῦ αυτος he; him
38:9 מִכְתָּ֖ב miḵtˌāv מִכְתָּב writing לְ lᵊ לְ to חִזְקִיָּ֣הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah בַּ ba בְּ in חֲלֹתֹ֕ו ḥᵃlōṯˈô חלה become weak וַ wa וְ and יְחִ֖י yᵊḥˌî חיה be alive מֵ mē מִן from חָלְיֹֽו׃ ḥolyˈô חֳלִי sickness
38:9. scriptura Ezechiae regis Iuda cum aegrotasset et convaluisset de infirmitate suaThe writing of Ezechias king of Juda, when he had been sick, and was recovered of his sickness.
9. The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness.
38:9. The writing of Hezekiah, the king of Judah, after he had fallen ill and had recovered from his sickness:
38:9. The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:
The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:

38:9 Молитва Езекии, царя Иудейского, когда он болен был и выздоровел от болезни:
38:9
προσευχὴ προσευχη prayer
Εζεκιου εζεκιας Ezekias
βασιλέως βασιλευς monarch; king
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
ἡνίκα ηνικα whenever; when
ἐμαλακίσθη μαλακιζω and; even
ἀνέστη ανιστημι stand up; resurrect
ἐκ εκ from; out of
τῆς ο the
μαλακίας μαλακια malady
αὐτοῦ αυτος he; him
38:9
מִכְתָּ֖ב miḵtˌāv מִכְתָּב writing
לְ lᵊ לְ to
חִזְקִיָּ֣הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
בַּ ba בְּ in
חֲלֹתֹ֕ו ḥᵃlōṯˈô חלה become weak
וַ wa וְ and
יְחִ֖י yᵊḥˌî חיה be alive
מֵ מִן from
חָלְיֹֽו׃ ḥolyˈô חֳלִי sickness
38:9. scriptura Ezechiae regis Iuda cum aegrotasset et convaluisset de infirmitate sua
The writing of Ezechias king of Juda, when he had been sick, and was recovered of his sickness.
38:9. The writing of Hezekiah, the king of Judah, after he had fallen ill and had recovered from his sickness:
38:9. The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-20. В своей благодарственной песне Езекия описывает сначала свое тяжкое состояние во время болезни, а потом предается размышлению о величии совершившегося с ним чуда Божия и дает обещание воспевать Господа во все дни своей жизни.

Молитва - по-евр. michtab - собственно: "писание, записанное".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness: 10 I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years. 11 I said, I shall not see the LORD, even the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world. 12 Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me. 13 I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me. 14 Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O LORD, I am oppressed; undertake for me. 15 What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul. 16 O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live. 17 Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. 18 For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth. 19 The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth. 20 The LORD was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD. 21 For Isaiah had said, Let them take a lump of figs, and lay it for a plaster upon the boil, and he shall recover. 22 Hezekiah also had said, What is the sign that I shall go up to the house of the LORD?
We have here Hezekiah's thanksgiving-song, which he penned, by divine direction, after his recovery. He might have taken some of the psalms of his father David, and made use of them for his purpose; he might have found many very pertinent ones. He appointed the Levites to praise the Lord with the words of David, 2 Chron. xxix. 30. But the occasion here was extraordinary, and, his heart being full of devout affections, he would not confine himself to the compositions he had, though of divine inspiration, but would offer up his affections in his own words, which is most natural and genuine. He put this thanksgiving in writing, that he might review it himself afterwards, for the reviving of the good impressions made upon him by the providence, and that it might be recommended to others also for their use upon the like occasion. Note, There are writings which it is proper for us to draw up after we have been sick and have recovered. It is good to write a memorial of the affliction, and of the frame of our hearts under it,--to keep a record of the thoughts we had of things when we were sick, the affections that were then working in us,--to write a memorial of the mercies of a sick bed, and of our release from it, that they may never be forgotten,--to write a thanksgiving to God, write a sure covenant with him, and seal it,--to give it under our hands that we will never return again to folly. It is an excellent writing which Hezekiah here left, upon his recovery; and yet we find (2 Chron. xxxii. 25) that he rendered not again according to the benefit done to him. The impressions, one would think, should never have worn off, and yet, it seems, they did. Thanksgiving is good, but thanksliving is better. Now in this writing he preserves upon record,
I. The deplorable condition he was in when his disease prevailed, and his despair of recovery, v. 10-13.
1. He tells us what his thoughts were of himself when he was at the worst; and these he keeps in remembrance, (1.) As blaming himself for his despondency, and that he gave up himself for gone; whereas while there is life there is hope, and room for our prayer and God's mercy. Though it is good to consider sickness as a summons to the grave, so as thereby to be quickened in our preparations for another world, yet we ought not to make the worse of our case, nor to think that every sick man must needs be a dead man presently. He that brings low can raise up. Or, (2.) As reminding himself of the apprehensions he had of death approaching, that he might always know and consider his own frailty and mortality, and that, though he had a reprieve for fifteen years, it was but a reprieve, and the fatal stroke he had now such a dread of would certainly come at last. Or, (3.) As magnifying the power of God in restoring him when his case was desperate, and his goodness in being so much better to him than his own fears. Thus David sometimes, when he was delivered out of trouble, reflected upon the black and melancholy conclusions he had made upon his own case when he was in trouble, and what he had then said in his haste, as Ps. xxxi. 22; lxxvii. 7-9.
2. Let us see what Hezekiah's thoughts of himself were.
(1.) He reckoned that the number of his months was cut off in the midst. He was now about thirty-nine or forty years of age, and when he had a fair prospect of many years and happy ones, very happy, very many, before him. This distemper that suddenly seized him he concluded would be the cutting off of his days, that he should now be deprived of the residue of his years, which in a course of nature he might have lived (not which he could command as a debt due to him, but which he had reason to expect, considering the strength of his constitution), and with them he should be deprived not only of the comforts of life, but of all the opportunities he had of serving God and his generation. To the same purport (v. 12), "My age has departed and gone, and is removed from me as a shepherd's tent, out of which I am forcibly dislodged by the pulling of it down in an instant." Our present residence is but like that of a shepherd in his tent, a poor, mean, and cold lodging, where we are upon duty, and with a trust committed to our charge, as the shepherd has, of which we must give an account, and which will easily be taken down by the drawing of one pin or two. But observe, It is not the final period of our age, but only the removal of it to another world, where the tents of Kedar that are taken down, coarse, black, and weather-beaten, shall be set up again in the New Jerusalem, comely as the curtains of Solomon. He adds another similitude: I have cut off, like a weaver, my life. Not that he did by any act of his own cut off the thread of his life; but, being told that he must needs die, he was forced to cut off all his designs and projects, his purposes were broken off, even the thoughts of his heart, as Job's were, ch. xvii. 11. Our days are compared to the weaver's shuttle (Job vii. 6), passing and repassing very swiftly, every throw leaving a thread behind it; and, when they are finished, the thread is cut off, and the piece taken out of the loom, and shown to our Master, to be judged of whether it be well woven or no, that we may receive according to the things done in the body. But as the weaver, when he has cut off his thread, has done his work, and the toil is over, so a good man, when his life is cut off, his cares and fatigues are cut off with it, and he rests from his labours. "But did I say, I have cut off my life? No, my times are not in my own hand; they are in God's hand, and it is he that will cut me off from the thrum (so the margin reads it); he has appointed what shall be the length of the piece, and, when it comes to that length, he will cut it off."
(2.) He reckoned that he should go to the gates of the grave--to the grave, the gates of which are always open; for it is still crying, Give, give. The grave is here put not only for the sepulchre of his fathers, in which his body would be deposited with a great deal of pomp and magnificence (for he was buried in the chief of the sepulchres of the kings, and all Judah did him honour at his death, 2 Chron. xxxii. 33), which yet he himself took no care of, nor gave any order about, when he was sick; but for the state of the dead, that is, the sheol, the hades, the invisible world, to which he saw his soul going.
(3.) He reckoned that he was deprived of all the opportunities he might have had of worshipping God and doing good in the world (v. 1): "I said," [1.] "I shall not see the Lord, as he manifests himself in his temple, in his oracles and ordinances, even the Lord here in the land of the living." He hopes to see him on the other side death, but he despairs of seeing him any more on this side death, as he had seen him in the sanctuary, Ps. lxiii. 2. He shall no more see (that is, serve) the Lord in the land of the living, the land of conflict between his kingdom and the kingdom of Satan, this seat of war. He dwells much upon this: I shall no more see the Lord, even the Lord; for a good man wishes not to live for any other end than that he may serve God and have communion with him. [2.] "I shall see man no more." He shall see his subjects no more, whom he may protect and administer justice to, shall see no more objects of charity, whom he may relieve, shall see his friends no more, who were often sharpened by his countenance, as iron is by iron. Death puts an end to conversation, and removes our acquaintance into darkness, Ps. lxxxviii. 18.
(4.) He reckoned that the agonies of death would be very sharp and severe: "He will cut me off with pining sickness, which will waste me, and wear me off, quickly." The distemper increased so fast, without intermission or remission, either day or night, morning or evening, that he concluded it would soon come to a crisis and make an end of him--that God, whose servants all diseases are, would by them, as a lion, break all his bones with grinding pain, v. 13. He thought that next morning was the utmost he could expect to live in such pain and misery; when he had outlived the first day's illness the second day he repeated his fears, and concluded that this must needs be his last night: from day even to night wilt thou make an end of me. When we are sick we are very apt to be thus calculating our time, and, after all, we are still at uncertainty. It should be more our care how we shall get safely to another world than how long we are likely to live in this world.
II. The complaints he made in this condition (v. 14): "Like a crane, or swallow, so did I chatter; I made a noise as those birds do when they are frightened." See what a change sickness makes in a little time; he that, but the other day, spoke with so much freedom and majesty, nor, through the extremity of pain or deficiency of spirits, chatters like a crane or a swallow. Some think he refers to his praying in his affliction; it was so broken and interrupted with groanings which could not be uttered that it was more like the chattering of a crane or a swallow than what it used to be. Such mean thoughts had he of his own prayers, which yet were acceptable to God, and successful. He mourned like a dove, sadly, but silently and patiently. He had found God so ready to answer his prayers at other times that he could not but look upwards, in expectation of some relief now, but in vain: his eyes failed, and he saw no hopeful symptom, nor felt any abatement of his distemper; and therefore he prays, "I am oppressed, quite overpowered and ready to sink; Lord, undertake for me; bail me out of the hands of the serjeant that has arrested me; be surety for thy servant for good, Ps. cxix. 122. Come between me and the gates of the grave, to which I am ready to be hurried." When we recover from sickness, the divine pity does, as it were, beg a day for us, and undertakes we shall be forthcoming another time and answer the debt in full. And, when we receive the sentence of death within ourselves, we are undone if the divine grace do not undertake for us to carry us through the valley of the shadow of death, and to preserve us blameless to the heavenly kingdom on the other side of it--if Christ do not undertake for us, to bring us off in judgment, and present us to his Father, and to do all that for us which we need, and cannot do for ourselves. I am oppressed, ease me (so some read it); for, when we are agitated by a sense of guilt and the fear of wrath, nothing will make us easy but Christ's undertaking for us.
III. The grateful acknowledgment he makes of God's goodness to him in his recovery. He begins this part of the writing as one at a stand how to express himself (v. 15): "What shall I say? Why should I say so much by way of complaint when this is enough to silence all my complaints--He has spoken unto me; he has sent his prophet to tell me that I shall recover and live fifteen years yet; and he himself has done it: it is as sure to be done as if it were done already. What God has spoken he will himself do, for no word of his shall fall to the ground." God having spoken it, he is sure of it (v. 16): "Thou wilt restore me, and make me to live; not only restore me from this illness, but make me to live through the years assigned me." And, having this hope,
1. He promises himself always to retain the impressions of his affliction (v. 15): "I will go softly all my years in the bitterness of my soul, as one in sorrow for my sinful distrusts and murmurings under my affliction, as one in care to make suitable returns for God's favour to me and to make it appear that I have got good by the providences I have been under. I will go softly, gravely and considerately, and with thought and deliberation, not as many, who, when they have recovered, live as carelessly and as much at large as ever." Or, "I will go pleasantly" (so some understand it); "when God has delivered me I will walk cheerfully with him in all holy conversation, as having tasted that he is gracious." Or, "I will go softly, even after the bitterness of my soul" (so it may be read); "when the trouble is over I will endeavour to retain the impression of it, and to have the same thoughts of things that I had then."
2. He will encourage himself and others with the experiences he had had of the goodness of God (v. 16): "By these things which thou hast done for me they live, the kingdom lives" (for the life of such a king was the life of the kingdom); "all that hear of it shall live and be comforted; by the same power and goodness that have restored me all men have their souls held in life, and they ought to acknowledge it. In all these things is the life of my spirit, my spiritual life, that is supported and maintained by what God has done for the preservation of my natural life." The more we taste of the loving-kindness of God in every providence the more will our hearts be enlarged to love him and live to him, and that will be the life of our spirit. Thus our souls live, and they shall praise him.
3. He magnifies the mercy of his recovery, on several accounts.
(1.) That he was raised up from great extremity (v. 17): Behold, for peace I had great bitterness. When, upon the defeat of Sennacherib, he expected nothing but an uninterrupted peace to himself and his government, he was suddenly seized with sickness, which embittered all his comforts to him, and went to such a height that it seemed to be the bitterness of death itself--bitterness, bitterness, nothing but gall and wormwood. This was his condition when God sent him seasonable relief.
(2.) That it came from the love of God, from love to his soul. Some are spared and reprieved in wrath, that they may be reserved for some greater judgment when they have filled up the measure of their iniquities; but temporal mercies are sweet indeed to us when we can taste the love of God in them. He delivered me because he delighted in me (Ps. xviii. 19); and the word here signifies a very affectionate love: Thou hast loved my soul from the pit of corruption; so it runs in the original. God's love is sufficient to bring a soul from the pit of corruption. This is applicable to our redemption by Christ; it was in love to our souls, our poor perishing souls, that he delivered them from the bottomless pit, snatched them as brands out of everlasting burnings. In his love and in his pity he redeemed us. And the preservation of our bodies, as well as the provision made for them, is doubly comfortable when it is in love to our souls--when God repairs the house because he has a kindness for the inhabitant.
(3.) That it was the effect of the pardon of sin: "For thou hast cast all my sins behind thy back, and thereby hast delivered my soul from the pit of corruption, in love to it." Note, [1.] When God pardons sin he casts it behind his back, as not designing to look upon it with an eye of justice and jealousy. He remembers it no more, to visit for it. The pardon does not make the sin not to have been, or not to have been sin, but not to be punished as it deserves. When we cast our sins behind our back, and take no care to repent of them, God sets them before his face, and is ready to reckon for them; but when we set them before our face in true repentance, as David did when his sin was ever before him, God casts them behind his back. [2.] When God pardons sins he pardons all, casts them all behind his back, though they have been as scarlet and crimson. [3.] The pardoning of the sin is the delivering of the soul from the pit of corruption. [4.] It is pleasant indeed to think of our recoveries from sickness when we see them flowing from the remission of sin; then the cause is removed, and then it is in love to the soul.
(4.) That it was the lengthening out of his opportunity to glorify God in this world, which he made the business, and pleasure, and end of life. [1.] If this sickness had been his death, it would have put a period to that course of service for the glory of God and the good of the church which he was now pursuing, v. 18. Heaven indeed praises God, and the souls of the faithful, when at death they remove thither, do that work of heaven as the angels, and with the angels, there; but what is this world the better for that? What does that contribute to the support and advancement of God's kingdom among men in this state of struggle? The grave cannot praise God, nor the dead bodies that lie there. Death cannot celebrate him, cannot proclaim his perfections and favours, to invite others into his service. Those who go down to the pit, being no longer in a state of probation, nor living by faith in his promises, cannot give him honour by hoping for his truth. Those that lie rotting in the grave, as they are not capable of receiving any further mercy from God, so neither are they capable of offering any more praises to him, till they shall be raised at the last day, and then they shall both receive and give glory. [2.] Having recovered from it, he resolves not only to proceed, but to abound, in praising and serving God (v. 19): The living, the living, he shall praise thee. They may do it; they have an opportunity of praising God, and that is the main thing that makes life valuable and desirable to a good man. Hezekiah was therefore glad to live, not that he might continue to enjoy his royal dignity and the honour and pleasure of his late successes, but that he might continue to praise God. The living must praise God; they live in vain if they do not. Those that have been dying and yet are living, whose life is from the dead, are in a special manner obliged to praise God, as being most sensibly affected with his goodness. Hezekiah, for his part, having recovered from this sickness, will make it his business to praise God: "I do it this day; let others do it in like manner." Those that give good exhortations should set good examples, and do themselves what they expect from others. "For my part," says Hezekiah, "the Lord was ready to save me; he not only did save me, but he was ready to do it just then when I was in the greatest extremity; his help came in seasonably; he showed himself willing and forward to save me. The Lord was to save me, was at hand to do it, saved me a the first word; and therefore," First, "I will publish and proclaim his praises. I and my family, I and my friends, I and my people, will have a concert of praise to his glory: We will sing my songs to the stringed instruments, that others may attend to them, and be affected with them, when they are in the most devout and serious frame in the house of the Lord." It is for the honour of God, and the edification of his church, that special mercies should be acknowledged in public praises, especially mercies to public persons, Ps. cxvi. 18, 19. Secondly, "I will proceed and persevere in his praises." We should do so all the days of our life, because every day of our life is itself a fresh mercy and brings many fresh mercies along with it; and, as renewed mercies call for renewed praises, so former eminent mercies call for repeated praises. It is by the mercy of God that we live, and therefore, as long as we live, we must continue to praise him, while we have breath, nay, while we have being. Thirdly, "I will propagate and perpetuate his praises." We should not only praise him all the days of our life, but the father to the children should make known his truth, that the ages to come may give God the glory of his truth by trusting to it. It is the duty of parents to possess their children with a confidence in the truth of God, which will go far towards keeping them close to the ways of God. Hezekiah, doubtless, did this himself, and yet Manasseh his son walked not in his steps. Parents may give their children many good things, good instructions, good examples, good books, but they cannot give them grace.
IV. In the last two verses of this chapter we have two passages relating to this story which were omitted in the narrative of it here, but which we had 2 Kings xx., and therefore shall here only observe two lessons from them:-- 1. That God's promises are intended not to supersede, but to quicken and encourage, the use of means. Hezekiah is sure to recover, and yet he must take a lump of figs and lay it on the boil, v. 21. We do not trust God, but tempt him, if, when we pray to him for help, we do not second our prayers with our endeavours. We must not put physicians, or physic, in the place of God, but make use of them in subordination to God and to his providence; help thyself and God will help thee. 2. That the chief end we should aim at, in desiring life and health, is that we may glorify God, and do good, and improve ourselves in knowledge, and grace, and meetness for heaven. Hezekiah, when he meant, What is the sign that I shall recover? asked, What is the sign that I shall go up to the house of the Lord, there to honour God, to keep up acquaintance and communion with him, and to encourage others to serve him? v. 22. It is taken for granted that if God would restore him to health he would immediately go up to the temple with his thank-offerings. There Christ found the impotent man whom he had healed, John v. 14. The exercises of religion are so much the business and delight of a good man that to be restrained from them is the greatest grievance of his afflictions, and to be restored to them is the greatest comfort of his deliverances. Let my soul live, and it shall praise thee.
Adam Clarke: Commentary on the Bible - 1831
38:9: The writing of Hezekiah - Here the book of Kings deserts us, the song of Hezekiah not being inserted in it. Another copy of this very obscure passage (obscure not only from the concise poetical style, but because it is probably very incorrect) would have been of great service.
The MSS. and ancient Versions, especially the latter, will help us to get through some of the many difficulties which we meet with in it.
Albert Barnes: Notes on the Bible - 1834
38:9: The writing of Hezekiah - This is the title to the following hymn - a record which Hezekiah made to celebrate the goodness of God in restoring him to health. The writing itself is poetry, as is indicated by the parallelism, and by the general structure. It is in many respects quite obscure - an obscurity perhaps arising from the bRev_ity and conciseness which are apparent in the whole piece. It is remarkable that this song or hymn is not found in the parallel passage in the Book of Kings. The reason why it was omitted there, and inserted here, is unknown. It is possible that it was drawn up for Hezekiah by Isaiah, and that it is inserted here as a part of his composition, though adopted by Hezekiah, and declared to be his, that is, as expressing the gratitude of his heart on his recovery from his disease. It was common to compose an ode or hymn of praise on occasion of deliverance from calamity, or any remarkable interposition of God (see the notes at Isa 12:1; Isa 25:1; Isa 26:1). Many of the Psalms of David were composed on such occasions, and were expressive of gratitude to God for deliverance from impending calamity. The hymn or song is composed of two parts. In the first part Isa 38:10-14, Hezekiah describes his feelings and his fears when he was suffering, and especially the apprehension of his mind at the prospect of death; and the second part Isa 38:15-20 expresses praise to God for his goodness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:9: writing: Isa 12:1-6; exo 15:1-21; Judg. 5:1-31; Sa1 2:1-10; Psa 18:1 *title Psa 30:11, Psa 30:12, Psa 107:17-22, Psa 116:1-4, Psa 118:18, Psa 118:19; Jon 2:1-9
he had: Deu 32:39; Sa1 2:6; Job 5:18; Hos 6:1, Hos 6:2; We have here Hezekiah's thanksgiving song, which he penned by Divine direction, after his recovery. He might have used some of the Psalms of David his father, as he had appointed the Levites to praise the Lord with the words of David, Ch2 29:30, but the occasion here was extraordinary. His heart being full of devout affections, he would not confine himself to the compositions he had, though of Divine inspiration, but offered up his praises in his own words. The Lord put a new song into his mouth. He put his thanksgiving into writing, that he might Rev_iew it himself afterwards, for the Rev_iving of the good impressions made upon him by the providential interference, and that it might be recommended to others also for their use upon the like occasion. Ch2 29:30
Carl Friedrich Keil and Franz Delitzsch
38:9
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 Is 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 Ps 16:1). We cannot infer from bachălōthō (when he was sick) that it was composed by Hezekiah during his illness (see at Ps 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.
Geneva 1599
38:9 (f) The writing of Hezekiah king of Judah, when he had been sick, and had recovered from his sickness:
(f) He left this song of his lamentation and thanksgiving to all posterity, as a monument of his own infirmity and thankful heart for God's benefits, as David did, (Ps 51:1).
John Gill
38:9 The writing of Hezekiah king of Judah,.... The Septuagint and Arabic versions call it a "prayer": but the Targum, much better,
"a writing of confession;''
in which the king owns his murmurings and complaints under his affliction, and acknowledges the goodness of God in delivering him out of it: this he put into writing, as a memorial of it, for his own benefit, and for the good of posterity; very probably he carried this with him to the temple, whither he went on the third day of his illness, and hung it up in some proper place, that it might be read by all, and be sung by the priests and the Levites; and the Prophet Isaiah has thought fit to give it a place among his prophecies, that it might be transmitted to future ages:
when he had been sick, and was recovered of his sickness; or, "on his being sick (e)"; on his sickness and recovery, which were the subject matter of his writing, as the following show; though it is true also of the time of writing it, which was after he had been ill, and was well again.
(e) "in aegrotando ipsum", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
38:9 The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. Is 38:9 is the heading or inscription.
38:1038:10: Ես ասացի. ՚Ի վերանալ աւուրց իմոց գնացի՛ց ՚ի դրունս դժոխոց։ Թողի՛ զմնացորդս ամաց իմոց[10020]։ [10020] Ոմանք. Աւուրց իմոց ՚ի դրունս դժոխոց. թողից զմնացոր՛՛։
10 «Ես ասում էի, թէ երբ իմ օրերն սպառուեն, մնացած տարիներս թողած՝ ընկնելու եմ գերեզմանի դռները:
10 «Ես ըսի՝ ‘Իմ օրերուս հանգիստ ժամանակին* մէջ Գերեզմանին դռները պիտի երթամ. Մնացած տարիներէս զրկուեցայ’։
Ես ասացի. [565]Ի վերանալ աւուրց իմոց գնացից ի դրունս դժոխոց, թողից զմնացորդս ամաց իմոց:

38:10: Ես ասացի. ՚Ի վերանալ աւուրց իմոց գնացի՛ց ՚ի դրունս դժոխոց։ Թողի՛ զմնացորդս ամաց իմոց[10020]։
[10020] Ոմանք. Աւուրց իմոց ՚ի դրունս դժոխոց. թողից զմնացոր՛՛։
10 «Ես ասում էի, թէ երբ իմ օրերն սպառուեն, մնացած տարիներս թողած՝ ընկնելու եմ գերեզմանի դռները:
10 «Ես ըսի՝ ‘Իմ օրերուս հանգիստ ժամանակին* մէջ Գերեզմանին դռները պիտի երթամ. Մնացած տարիներէս զրկուեցայ’։
zohrab-1805▾ eastern-1994▾ western am▾
38:1038:10
38:10 ἐγὼ εγω I εἶπα επω say; speak ἐν εν in τῷ ο the ὕψει υψος height; on high τῶν ο the ἡμερῶν ημερα day μου μου of me; mine ἐν εν in πύλαις πυλη gate ᾅδου αδης Hades καταλείψω καταλειπω leave behind; remain τὰ ο the ἔτη ετος year τὰ ο the ἐπίλοιπα επιλοιπος remaining time
38:10 אֲנִ֣י ʔᵃnˈî אֲנִי i אָמַ֗רְתִּי ʔāmˈartî אמר say בִּ bi בְּ in דְמִ֥י ḏᵊmˌî דְּמִי likeness יָמַ֛י yāmˈay יֹום day אֵלֵ֖כָה ʔēlˌēḵā הלך walk בְּ bᵊ בְּ in שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate שְׁאֹ֑ול šᵊʔˈôl שְׁאֹול nether world פֻּקַּ֖דְתִּי puqqˌaḏtî פקד miss יֶ֥תֶר yˌeṯer יֶתֶר remainder שְׁנֹותָֽי׃ šᵊnôṯˈāy שָׁנָה year
38:10. ego dixi in dimidio dierum meorum vadam ad portas inferi quaesivi residuum annorum meorumI said: In the midst of my days I shall go to the gates of hell: I sought for the residue of my years. Hell... Sheol, or Hades, the region of the dead.
10. I said, In the noontide of my days I shall go into the gates of the grave: I am deprived of the residue of my years.
38:10. “I said: In the middle of my days, I will go to the gates of Hell. So I sought the remainder of my years.
38:10. I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years.
I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years:

38:10 <<Я сказал в себе: в преполовение дней моих должен я идти во врата преисподней; я лишен остатка лет моих.
38:10
ἐγὼ εγω I
εἶπα επω say; speak
ἐν εν in
τῷ ο the
ὕψει υψος height; on high
τῶν ο the
ἡμερῶν ημερα day
μου μου of me; mine
ἐν εν in
πύλαις πυλη gate
ᾅδου αδης Hades
καταλείψω καταλειπω leave behind; remain
τὰ ο the
ἔτη ετος year
τὰ ο the
ἐπίλοιπα επιλοιπος remaining time
38:10
אֲנִ֣י ʔᵃnˈî אֲנִי i
אָמַ֗רְתִּי ʔāmˈartî אמר say
בִּ bi בְּ in
דְמִ֥י ḏᵊmˌî דְּמִי likeness
יָמַ֛י yāmˈay יֹום day
אֵלֵ֖כָה ʔēlˌēḵā הלך walk
בְּ bᵊ בְּ in
שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate
שְׁאֹ֑ול šᵊʔˈôl שְׁאֹול nether world
פֻּקַּ֖דְתִּי puqqˌaḏtî פקד miss
יֶ֥תֶר yˌeṯer יֶתֶר remainder
שְׁנֹותָֽי׃ šᵊnôṯˈāy שָׁנָה year
38:10. ego dixi in dimidio dierum meorum vadam ad portas inferi quaesivi residuum annorum meorum
I said: In the midst of my days I shall go to the gates of hell: I sought for the residue of my years. Hell... Sheol, or Hades, the region of the dead.
38:10. “I said: In the middle of my days, I will go to the gates of Hell. So I sought the remainder of my years.
38:10. I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: В преполовение дней. Болезнь постигла Езекию на 39-м году его жизни (ср. 4: Цар 18:2: и 20:1, 6). Другие переводят: "в дни покоя" или "на полудне жизни".

Врата преисподней. Шеол или преисподняя, жилище мертвых изображается здесь, как бы некий замок с твердыми воротами.
Albert Barnes: Notes on the Bible - 1834
38:10: I said - Probably the words 'I said' do not imply that he said or spoke this openly or audibly; but this was the language of his heart, or the substance of his reflections.
In the cutting off of my days - There has been considerable diversity of interpretation in regard to this phrase. Vitringa renders it as our translators have done. Rosenmuller renders it, 'In the meridian of my days.' The Septuagint, Ἐν τῷ ὕψει τῶν ἡμερῶν μου En tō hupsei tō n hē merō n mou - 'In the height of my days,' where they evidently read ברמי instead of בדמי, by the change of a single letter. Aquila, and the Greek interpreters generally, rendered it, 'In the silence of my days.' The word used here in Hebrew (דמי demı̂ y) denotes properly stillness, quiet, rest; and Gesenius renders it, 'in the quiet of my days.' According to him the idea is, 'now when I might have rest; when I am delivered from my foes; when I am in the midst of my life, of my reign, and of my plans of usefulness, I must die.' The sense is, doubtless, that he was about to be cut off in middle life, and when he had every prospect of usefulness, and of happiness in his reign.
I shall go to the gates of the grave - Hebrew, 'Gates of sheol.' On the meaning of the word sheol, and the Hebrew idea of the descent to it through gates, see the notes at Isa 5:14; Isa 14:9. The idea is, that he must go down to the regions of the dead, and dwell with departed shades (see the note at Isa 38:11).
The residue of my years - Those which I had hoped to enjoy; of which I had a reasonable prospect in the ordinary course of events. It is evident that Hezekiah had looked forward to a long life, and to a prosperous and peaceful reign. This was the means which God adopted to show him the impropriety of his desire, and to turn him more entirely to his service, and to a preparation for death. Sickness often has this effect on the minds of good people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:10: Isa 38:1; Job 6:11, Job 7:7, Job 17:11-16; Co2 1:9
Carl Friedrich Keil and Franz Delitzsch
38:10
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."
"In quiet of my days" is equivalent to, in the midst of the quiet course of a healthy life, and is spoken without reference to the Assyrian troubles, which still continued. דּמי, from דּמה, to be quiet, lit., to be even, for the radical form דם has the primary idea of a flat covering, of something stroked smooth, of that which is level and equal, so that it could easily branch out into the different ideas of aequabilitas, equality of measure, aequitas, equanimity, aequitas, equality, and also of destruction = complanatio, levelling. On the cohortative, in the sense of that which is to be, see Ewald, 228, a; אלכה, according to its verbal idea, has the same meaning as in Ps. 39:14 and 2Chron 21:20; and the construction with בּ (= ואבואה אלכה) is constructio praegnans (Luzzatto). The pual פּקּדתּי does not mean, "I am made to want" (Rashi, Knobel, and others), which, as the passive of the causative, would rather be הפקשׂדתּי, like הנסהלתּי, I am made to inherit (Job 7:3); but, I am visited with punishment as to the remnant, mulcted of the remainder, deprived, as a punishment, of the rest of my years. The clause, "Jah in the land of the living," i.e., the God of salvation, who reveals Himself in the land of the living, is followed by the corresponding clause, הדל עם־יושׁבי, "I dwelling with the inhabitants of the region of the dead;" for whilst הלד signifies temporal life (from châlad, to glide imperceptibly away, Job 11:17), הלד signifies the end of this life, the negation of all conscious activity of being, the region of the dead. The body is called a dwelling (dōr, Arab. dâr), as the home of a man who possesses the capacity to distinguish himself from everything belonging to him (Psychol. p. 227). It is compared to a nomadic tent. רעי (a different word from that in Zech 11:17, where it is the chirek compaginis) is not a genitive (= רעה, Ewald, 151, b), but an adjective in i, like אוילי רעה in Zech 11:15. With niglâh (in connection with נסּע, as in Job 4:21), which does not mean to be laid bare (Luzz.), nor to be wrapt up (Ewald), but to be obliged to depart, compare the New Testament ἐκδημεῖν ἐκ τοῦ σώματος (2Cor 5:8). The ἁπ γεγρ קפד might mean to cut off, or shorten (related to qâphach); it is safer, however, and more appropriate, to take it in the sense of rolling up, as in the name of the badger (Is 14:23; Is 34:11), since otherwise what Hezekiah says of himself and of God would be tautological. I rolled or wound up my life, as the weaver rolls up the finished piece of cloth: i.e., I was sure of my death, namely, because God was about to give me up to death; He was about to cut me off from the thrum (the future is here significantly interchanged with the perfect). Dallâh is the thrum, licium, the threads of the warp upon a loom, which becomes shorter and shorter the further the weft proceeds, until at length the piece is finished, and the weaver cuts through the short threads, and so sets it free (בצּע, cf., Job 6:9; Job 27:8). The strophe closes with the deep lamentation which the sufferer poured out at that time: he could not help feeling that God would put an end to him (shâlam, syn. kâlâh, tâmam, gâmar) from day to night, i.e., in the shortest time possible (compare Job 4:20).
Geneva 1599
38:10 I said in the (g) cutting off of my days, I shall go to the gates of the grave: I am deprived of the rest of my years.
(c) At which time it was told to me, that I would die.
John Gill
38:10 I said, in the cutting off of my days,.... When he was told that he should die, and he believed he should; this he calls a "cutting off" in allusion to the weaver's web, Is 38:12 and a cutting off "his days", he being now in the prime of his age, about thirty nine or forty years of age, and not arrived to the common period of life, and to which, according to his constitution, and the course of nature, he might have attained. The Jews call such a death a cutting off, that is, by the hand of God, which is before a man is fifty years of age. The Vulgate Latin version is, "in the midst of my days"; as it was, according to the common term of life, being threescore and ten, and at most eighty, Ps 90:10,
I shall go to the gates of the grave; and enter there into the house appointed for all living, which he saw were open for him, and ready to receive him:
I am deprived of the residue of my days; the other thirty or forty years which he might expect to have lived, according to the course of nature; of these he was bereaved, according to the sentence of death he now had in him; what if the words were rendered, "I am visited with more of my years (f)?" and so the sense be, when I was apprehensive that I was just going to be cut off, and to be deprived of the days and years I might have lived, and hoped I should, to the glory of God, and the good of my subjects; just when I saw it was all over with me, I had a gracious visit or message from the Lord, assuring me that fifteen years should be added to my life: and so this is mentioned as a singular instance of divine goodness, in the midst of his distress; and to this sense the Targum agrees,
"because he remembered me for good, an addition was made to my years.''
(f) "visitatus sum, eum adhuc superessent anni", Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
38:10 cutting off--ROSENMULLER translates, "the meridian"; when the sun stands in the zenith: so "the perfect day" (Prov 4:18). Rather, "in the tranquillity of my days," that is, that period of life when I might now look forward to a tranquil reign [MAURER]. The Hebrew is so translated (Is 62:6-7).
go to--rather, "go into," as in Is 46:2 [MAURER].
residue of my years--those which I had calculated on. God sends sickness to teach man not to calculate on the morrow, but to live more wholly to God, as if each day were the last.
38:1138:11: Ասացի թէ ո՛չ եւս տեսից զփրկութիւն Աստուծոյ ՚ի վերայ երկրի, եւ ո՛չ եւս տեսից զմարդն բնակչօք իւրովք։
11 Ասում էի, թէ երկրի վրայ այլեւս չեմ տեսնի Աստծու փրկութիւնը, էլ չեմ տեսնի մարդ ու բնակիչ:
11 Ըսի՝ Տէրը պիտի չտեսնեմ, Տէրը պիտի չտեսնեմ կենդանիներուն երկրին մէջ Եւ միւս աշխարհին բնակիչներուն հետ ըլլալով, Ա՛լ մարդու պիտի չնայիմ։
Ասացի թէ` Ոչ եւս տեսից [566]զփրկութիւն Աստուծոյ ի վերայ երկրի, եւ ոչ եւս տեսից զմարդն բնակչօք իւրովք:

38:11: Ասացի թէ ո՛չ եւս տեսից զփրկութիւն Աստուծոյ ՚ի վերայ երկրի, եւ ո՛չ եւս տեսից զմարդն բնակչօք իւրովք։
11 Ասում էի, թէ երկրի վրայ այլեւս չեմ տեսնի Աստծու փրկութիւնը, էլ չեմ տեսնի մարդ ու բնակիչ:
11 Ըսի՝ Տէրը պիտի չտեսնեմ, Տէրը պիտի չտեսնեմ կենդանիներուն երկրին մէջ Եւ միւս աշխարհին բնակիչներուն հետ ըլլալով, Ա՛լ մարդու պիտի չնայիմ։
zohrab-1805▾ eastern-1994▾ western am▾
38:1138:11 Я говорил: не увижу я Господа, Господа на земле живых; не увижу больше человека между живущими в мире;
38:11 εἶπα επω say; speak οὐκέτι ουκετι no longer μὴ μη not ἴδω οραω view; see τὸ ο the σωτήριον σωτηριος salvation; saving τοῦ ο the θεοῦ θεος God ἐπὶ επι in; on τῆς ο the γῆς γη earth; land οὐκέτι ουκετι no longer μὴ μη not ἴδω οραω view; see ἄνθρωπον ανθρωπος person; human
38:11 אָמַ֨רְתִּי֙ ʔāmˈartî אמר say לֹא־ lō- לֹא not אֶרְאֶ֣ה ʔerʔˈeh ראה see יָ֔הּ yˈāh יָהּ the Lord יָ֖הּ yˌāh יָהּ the Lord בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַ ha הַ the חַיִּ֑ים ḥayyˈîm חַי alive לֹא־ lō- לֹא not אַבִּ֥יט ʔabbˌîṭ נבט look at אָדָ֛ם ʔāḏˈām אָדָם human, mankind עֹ֖וד ʕˌôḏ עֹוד duration עִם־ ʕim- עִם with יֹ֥ושְׁבֵי yˌôšᵊvê ישׁב sit חָֽדֶל׃ ḥˈāḏel חֶדֶל [uncertain]
38:11. dixi non videbo Dominum Dominum in terra viventium non aspiciam hominem ultra et habitatorem quievitI said: I shall not see the Lord God in the land of the living. I shall behold man no more, nor the inhabitant of rest.
11. I said, I shall not see the LORD, the LORD in the land of the living: I shall behold man no more with the inhabitants of the world.
38:11. I said: I will not see the Lord God in the land of the living. I will no longer behold man, nor the habitation of rest.
38:11. I said, I shall not see the LORD, [even] the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world.
I said, I shall not see the LORD, [even] the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world:

38:11 Я говорил: не увижу я Господа, Господа на земле живых; не увижу больше человека между живущими в мире;
38:11
εἶπα επω say; speak
οὐκέτι ουκετι no longer
μὴ μη not
ἴδω οραω view; see
τὸ ο the
σωτήριον σωτηριος salvation; saving
τοῦ ο the
θεοῦ θεος God
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
οὐκέτι ουκετι no longer
μὴ μη not
ἴδω οραω view; see
ἄνθρωπον ανθρωπος person; human
38:11
אָמַ֨רְתִּי֙ ʔāmˈartî אמר say
לֹא־ lō- לֹא not
אֶרְאֶ֣ה ʔerʔˈeh ראה see
יָ֔הּ yˈāh יָהּ the Lord
יָ֖הּ yˌāh יָהּ the Lord
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַ ha הַ the
חַיִּ֑ים ḥayyˈîm חַי alive
לֹא־ lō- לֹא not
אַבִּ֥יט ʔabbˌîṭ נבט look at
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
עֹ֖וד ʕˌôḏ עֹוד duration
עִם־ ʕim- עִם with
יֹ֥ושְׁבֵי yˌôšᵊvê ישׁב sit
חָֽדֶל׃ ḥˈāḏel חֶדֶל [uncertain]
38:11. dixi non videbo Dominum Dominum in terra viventium non aspiciam hominem ultra et habitatorem quievit
I said: I shall not see the Lord God in the land of the living. I shall behold man no more, nor the inhabitant of rest.
38:11. I said: I will not see the Lord God in the land of the living. I will no longer behold man, nor the habitation of rest.
38:11. I said, I shall not see the LORD, [even] the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Не увижу Господа. Видеть Господа - в Библии нередко означает опытно узнавать благость Божию, пользоваться милостями Всевышнего и узнавать Его откровения, какие возвещались первосвященником в храме Господнем (ср. ст. 22).

Между живущими в мире, т. е. не буду больше участвовать в общечеловеческих радостях и печалях.
Adam Clarke: Commentary on the Bible - 1831
38:11: The Lord "Jehovah" - יה Yah, יה Yah, seems to be יהוה Yehovah, in MS. Bodl., and it was so at first written in another. So the Syriac. See Houbigant. I believe יהוה Yehovah was the original reading. See the note on Isa 12:2 (note).
Albert Barnes: Notes on the Bible - 1834
38:11: I shall not see the Lord - In the original, the Hebrew which is rendered 'Lord,' is not Yahweh, but יה יה yâ hh yâ hh. On the meaning of it, see the note at Isa 12:2 (compare the note at Isa 7:14). The repetition of the name here denotes emphasis or intensity of feeling - the deep desire which he had to see Yahweh in the land of the living, and the intense sorrow of his heart at the idea of being cut off from that privilege. The idea here is, that Hezekiah felt that he would not be spared to enjoy the tokens of divine favor on earth; to reap the fruits of the surprising and remarkable deliverance from the army of Sennacherib; and to observe its happy results in the augmenting prosperity of the people, and in the complete success of his plans of reformation.
I shall behold man no more - I shall see the living no more; I shall die, and go among the dead. He regarded it as a privilege to live, and to enjoy the society of his friends and fellow-worshippers in the temple - a privilege from which he felt that he was about to be cut off.
With the inhabitants of the world - Or rather, 'among the inhabitants of the land of stillness;' that is, of the land of shades - sheol. He would not there see man as he saw him on earth, living and active, but would be a shade in the land of shades; himself still, in a world of stillness. 'I shall be associated with them there, and of course be cut off from the privileges of the society of living men.' (See Supplementary Note at Isa 14:9.) The Hebrew word rendered 'world' (חדל chedel), is from חדל châ dal, "to cease, to leave off, to desist; to become languid, flaccid, pendulous." It then conveys the idea of leaving off, of resting, of being still Jdg 5:6; Job 3:17; Job 14:6; Isa 2:22. Hence, the idea of frailty Psa 39:5; and hence, the word here denotes probably the place of rest, the region of the dead, and is synonymous with the land of silence, such as the grave and the region of the dead are in contradistinction from the hurry and bustle of this world. Our translation seems to have been made as if the word was חלד cheled, "life, lifetime"; hence, the world Psa 17:14; Psa 49:2. The Vulgate renders it, 'Habitatorem quietis.' The Septuagint simply: 'I shall behold man no more.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:11: Job 35:14, Job 35:15; Psa 6:4, Psa 6:5, Psa 27:13, Psa 31:22, Psa 116:8, Psa 116:9; Ecc 9:5, Ecc 9:6
Geneva 1599
38:11 I said, (h) I shall not see the LORD, [even] the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world.
(h) I will no more praise the Lord here in this temple among the faithful thus God permits his dearest children to want his consolation for a time that his grace afterward may appear when they feel their own weakness.
John Gill
38:11 I said, I shall not see the Lord, even the Lord in the land of the living,.... Not any more, in this world, though in the other, and that more clearly, even face to face: his meaning is, that he should no more see him in the glass of the word; no more praise him in his house; worship him in his temple; enjoy him in his ordinances; and see his beauty, power, and glory, in the sanctuary; and confess unto him, and praise his name (g). The Targum is,
"I shall no more appear before the face of the Lord in the land of the house of his Shechinah, in which is length of life; and I shall no more serve him in the house of the sanctuary.''
In the Hebrew text it is, "I shall not see Jah, Jah"; a word, the same with Jehovah; and is repeated, to show the vehemency of his affection for the Lord, and his ardent desire of communion with him: unless it should be rendered, "I shall not see the Lord's Lord in the land of the living (h)"; or the Lord's Christ in the flesh:
I shall behold man no more with the inhabitants of the world; or "time" (i); of this fading transitory world, which will quickly cease, as the word for it signifies: next to God, his concern was, that he should no more enjoy the company of men, of his subjects, of his courtiers, of his relations, companions, and acquaintance; particularly of the saints, the excellent in the earth.
(g) Ben Melech observes, that seeing or appearing before the Creator signifies confession and praise before him, and consideration of his ways; and this sense of the words, he says, R. Sandiah gives. (h) , Sept. "non videbo Jah Jah", Montanus, Vatablus. (i) "cum habitoribus temporis", Montanus. So Ben Melech explains it; and which will quickly cease. "mundus, tempus cito desinens"----ldx, "prodit mundi cessabilitatem, quatenus est colectio rerum pereuntium", Gusset. Ebr. Comment. p. 242. "cum habitatoribus terrae cessationis", Vitringa.
Robert Jamieson, A. R. Fausset and David Brown
38:11 Lord . . . Lord--The repetition, as in Is 38:19, expresses the excited feeling of the king's mind.
See the Lord (Jehovah)--figuratively for "to enjoy His good gifts." So, in a similar connection (Ps 27:13). "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living"; (Ps 34:12), "What man is he that desireth life that he may see good?"
world--rather, translate: "among the inhabitants of the land of stillness," that is, Hades [MAURER], in parallel antithesis to "the land of the living" in the first clause. The Hebrew comes from a root, to "rest" or "cease" (Job 14:6).
38:1238:12: Պակասեցա՛յ ես յազգատոհմէ իմմէ. թողի զմնացորդս կենաց իմոց. ելին եւ գնացին յինէն՝ որպէս որ քակէ զտաղաւար կանգնեալ. եղեւ հոգի իմ առ յինէն իբրեւ ոստայն սատարա՛ց մե՛րձ ՚ի հատանել[10021]։ [10021] Յօրինակին ՚ի բնաբանի դատարկ տեղի թողեալ՝ ՚ի լուս՛՛. նշանակի ՚ի մէջ բերել. Պակասեցայ ես յազգա՛՛. համաձայն բազմաց։ Ոմանք. Եղեւ ոգի իմ... որպէս ոստայն։
12 Զրկուեցի ես իմ ազգատոհմից, թողի իմ մնացած կեանքը, որը ելաւ ու հեռացաւ ինձնից, ինչպէս քանդւում է կանգուն տաղաւարը: Իմ հոգին ինձնից ահա ուր որ է պիտի անջատուի, ինչպէս ջուլհակի ոստայնը, որ մօտ է կտրուելու:
12 Իմ շրջանս* կը չուէ Ու հովիւներուն տաղաւարին պէս ինձմէ կը փոխադրուի։Իմ կեանքս կտրեցի ոստայնանկի պէս. Առէջէն զիս կը կտրէ, Ցորեկուընէ մինչեւ գիշեր զիս պիտի լմնցնես։
Պակասեցայ ես յազգատոհմէ իմմէ. թողի զմնացորդս կենաց իմոց. ելին եւ գնացին յինէն` որպէս որ քակէ զտաղաւար կանգնեալ. եղեւ ոգի իմ առ յինէն իբրեւ ոստայն սատարաց մերձ ի հատանել:

38:12: Պակասեցա՛յ ես յազգատոհմէ իմմէ. թողի զմնացորդս կենաց իմոց. ելին եւ գնացին յինէն՝ որպէս որ քակէ զտաղաւար կանգնեալ. եղեւ հոգի իմ առ յինէն իբրեւ ոստայն սատարա՛ց մե՛րձ ՚ի հատանել[10021]։
[10021] Յօրինակին ՚ի բնաբանի դատարկ տեղի թողեալ՝ ՚ի լուս՛՛. նշանակի ՚ի մէջ բերել. Պակասեցայ ես յազգա՛՛. համաձայն բազմաց։ Ոմանք. Եղեւ ոգի իմ... որպէս ոստայն։
12 Զրկուեցի ես իմ ազգատոհմից, թողի իմ մնացած կեանքը, որը ելաւ ու հեռացաւ ինձնից, ինչպէս քանդւում է կանգուն տաղաւարը: Իմ հոգին ինձնից ահա ուր որ է պիտի անջատուի, ինչպէս ջուլհակի ոստայնը, որ մօտ է կտրուելու:
12 Իմ շրջանս* կը չուէ Ու հովիւներուն տաղաւարին պէս ինձմէ կը փոխադրուի։Իմ կեանքս կտրեցի ոստայնանկի պէս. Առէջէն զիս կը կտրէ, Ցորեկուընէ մինչեւ գիշեր զիս պիտի լմնցնես։
zohrab-1805▾ eastern-1994▾ western am▾
38:1238:12 жилище мое снимается с места и уносится от меня, как шалаш пастушеский; я должен отрезать подобно ткачу жизнь мою; Он отрежет меня от основы; день и ночь я ждал, что Ты пошлешь мне кончину.
38:12 ἐκ εκ from; out of τῆς ο the συγγενείας συγγενεια relatives μου μου of me; mine κατέλιπον καταλειπω leave behind; remain τὸ ο the λοιπὸν λοιπον finally; remainder τῆς ο the ζωῆς ζωη life; vitality μου μου of me; mine ἐξῆλθεν εξερχομαι come out; go out καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ἀπ᾿ απο from; away ἐμοῦ εμου my ὥσπερ ωσπερ just as ὁ ο the καταλύων καταλυω dislodge; lodge σκηνὴν σκηνη tent πήξας πηγνυμι pitch τὸ ο the πνεῦμά πνευμα spirit; wind μου μου of me; mine παρ᾿ παρα from; by ἐμοὶ εμοι me ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἱστὸς ιστος get close; near ἐκτεμεῖν εκτεμνω in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that παρεδόθην παραδιδωμι betray; give over
38:12 דֹּורִ֗י dôrˈî דֹּור tent camp נִסַּ֧ע nissˈaʕ נסע pull out וְ wᵊ וְ and נִגְלָ֛ה niḡlˈā גלה uncover מִנִּ֖י minnˌî מִן from כְּ kᵊ כְּ as אֹ֣הֶל ʔˈōhel אֹהֶל tent רֹעִ֑י rōʕˈî רעה pasture קִפַּ֨דְתִּי qippˌaḏtî קפד roll up כָ ḵā כְּ as † הַ the אֹרֵ֤ג ʔōrˈēḡ ארג weave חַיַּי֙ ḥayyˌay חַיִּים life מִ mi מִן from דַּלָּ֣ה ddallˈā דַּלָּה thread יְבַצְּעֵ֔נִי yᵊvaṣṣᵊʕˈēnî בצע cut off מִ mi מִן from יֹּ֥ום yyˌôm יֹום day עַד־ ʕaḏ- עַד unto לַ֖יְלָה lˌaylā לַיְלָה night תַּשְׁלִימֵֽנִי׃ tašlîmˈēnî שׁלם be complete
38:12. generatio mea ablata est et convoluta est a me quasi tabernaculum pastorum praecisa est velut a texente vita mea dum adhuc ordirer succidit me de mane usque ad vesperam finies meMy generation is at an end, and it is rolled away from me, as a shepherd's tent. My life is cut off, as by a weaver: whilst I was yet but beginning, he cut me off: from morning even to night thou wilt make an end of me.
12. Mine age is removed, and is carried away from me as a shepherd’s tent: I have rolled up like a weaver my life; he will cut me off from the loom: from day even to night wilt thou make an end of me.
38:12. My longevity has been taken away; it has been folded up and taken from me, like the tent of a shepherd. My life has been cut off, as if by a weaver. While I was still beginning, he cut me off. From morning until evening, you have marked out my limits.
38:12. Mine age is departed, and is removed from me as a shepherd’s tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day [even] to night wilt thou make an end of me.
Mine age is departed, and is removed from me as a shepherd' s tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day [even] to night wilt thou make an end of me:

38:12 жилище мое снимается с места и уносится от меня, как шалаш пастушеский; я должен отрезать подобно ткачу жизнь мою; Он отрежет меня от основы; день и ночь я ждал, что Ты пошлешь мне кончину.
38:12
ἐκ εκ from; out of
τῆς ο the
συγγενείας συγγενεια relatives
μου μου of me; mine
κατέλιπον καταλειπω leave behind; remain
τὸ ο the
λοιπὸν λοιπον finally; remainder
τῆς ο the
ζωῆς ζωη life; vitality
μου μου of me; mine
ἐξῆλθεν εξερχομαι come out; go out
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ὥσπερ ωσπερ just as
ο the
καταλύων καταλυω dislodge; lodge
σκηνὴν σκηνη tent
πήξας πηγνυμι pitch
τὸ ο the
πνεῦμά πνευμα spirit; wind
μου μου of me; mine
παρ᾿ παρα from; by
ἐμοὶ εμοι me
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἱστὸς ιστος get close; near
ἐκτεμεῖν εκτεμνω in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
παρεδόθην παραδιδωμι betray; give over
38:12
דֹּורִ֗י dôrˈî דֹּור tent camp
נִסַּ֧ע nissˈaʕ נסע pull out
וְ wᵊ וְ and
נִגְלָ֛ה niḡlˈā גלה uncover
מִנִּ֖י minnˌî מִן from
כְּ kᵊ כְּ as
אֹ֣הֶל ʔˈōhel אֹהֶל tent
רֹעִ֑י rōʕˈî רעה pasture
קִפַּ֨דְתִּי qippˌaḏtî קפד roll up
כָ ḵā כְּ as
הַ the
אֹרֵ֤ג ʔōrˈēḡ ארג weave
חַיַּי֙ ḥayyˌay חַיִּים life
מִ mi מִן from
דַּלָּ֣ה ddallˈā דַּלָּה thread
יְבַצְּעֵ֔נִי yᵊvaṣṣᵊʕˈēnî בצע cut off
מִ mi מִן from
יֹּ֥ום yyˌôm יֹום day
עַד־ ʕaḏ- עַד unto
לַ֖יְלָה lˌaylā לַיְלָה night
תַּשְׁלִימֵֽנִי׃ tašlîmˈēnî שׁלם be complete
38:12. generatio mea ablata est et convoluta est a me quasi tabernaculum pastorum praecisa est velut a texente vita mea dum adhuc ordirer succidit me de mane usque ad vesperam finies me
My generation is at an end, and it is rolled away from me, as a shepherd's tent. My life is cut off, as by a weaver: whilst I was yet but beginning, he cut me off: from morning even to night thou wilt make an end of me.
38:12. My longevity has been taken away; it has been folded up and taken from me, like the tent of a shepherd. My life has been cut off, as if by a weaver. While I was still beginning, he cut me off. From morning until evening, you have marked out my limits.
38:12. Mine age is departed, and is removed from me as a shepherd’s tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day [even] to night wilt thou make an end of me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Жилище мое, т. е. тело.

Я должен отрезать... возможно правильнее: "Я смотал в клубок жизнь мою, так ткач (который сматывает оставшиеся от пряжи нитки в клубок), так как Он отрезал меня от основы". Езекия хочет сказать, что он считал свою жизнь уже законченной.
Adam Clarke: Commentary on the Bible - 1831
38:12: Mine age - is removed from me as a shepherd's tent - רעי roi is put for רעה roeh, say the rabbis (Sal. Den Melec on the place); but much more probably is written imperfectly for רעים roim, shepherds. See note on Isa 5:1.
I shall be removed from this state to another, as a shepherd removes his tent from one place to another for the sake of his flock. Is not this a strong intimation of his belief in a future state?
I have cut off like a weaver my life "My life is cut off as by the weaver" - קפדתי kippadti. This verb is rendered passively, and in the third person, by the Syriac, Chaldee, and Vulgate.
Albert Barnes: Notes on the Bible - 1834
38:12: Mine age - The word which is used here (דור dô r) means properly the Rev_olving period or circle of human life. The parallelism seems to demand, however, that it should be used in the sense of dwelling or habitation, so as to correspond with the 'shepherd's tent.' Accordingly, Lowth and Noyes render it, 'Habitation.' So also do Gesenius and Rosenmuller. The Arabic word has this signification; and the Hebrew verb דור dû r also means "to dwell, to remain," as in the Chaldee. Here the word means a dwelling, or habitation; that is, a tent, as the habitations of the Orientals were mostly tents.
Is departed - (נסע nı̂ ssa‛). The idea here is, that his dwelling was to be transferred from one place to another, as when a tent or encampment was broken up; that is, he was about to cease to dwell on the earth, and to dwell in the land of silence, or among the dead.
From me as a shepherd's tent - As suddenly as the tent of a shepherd is taken down, folded up, and transferred to another place. There is doubtless the idea here that he would continue to exist, but in another place, as the shepherd would pitch his tent or dwell in another place. He was to be cut off from the earth, but he expected to dwell among the dead. The whole passage conveys the idea that he expected to dwell in another state - as the shepherd dwells in another place when he strikes his tent, and it is removed.
I have cut off like a weaver my life - This is another image designed to express substantially the same idea. The sense is, as a weaver takes his web from the loom by cutting the warp, or the threads which bind it to the beam, and thus loosens it and takes it away, so his life was to be cut off. When it is said, 'I cut off' (קפדתי qipadetiy), the idea is, doubtless, I AM cut off; or my life is cut off. Hezekiah here speaks of himself as the agent, because he might have felt that his sins and unworthiness were the cause. Life is often spoken of as a web that is woven, because an advance is constantly made in filling up the web, and because it is soon finished, and is then cut off.
He will cut me off - God was about to cut me off.
With pining sickness - Margin, 'From the thrum.' Lowth, 'From the loom.' The word דלה dalâ h means properly something hanging down or pendulous; anything pliant or slender. Hence, it denotes hair or locks Sol 7:6. Here it seems to denote the threads or thrums which tied the web to the weaver's beam. The image here denotes the cutting off of life as the weaver cuts his web out of the loom, or as he cuts off thrums. The word never means sickness.
From day even to night - That is, in the space of a single day, or between morning and night - as a weaver with a short web accomplishes it in a single day. The disease of Hezekiah was doubtless the pestilence; and the idea is, that God would cut him off speedily, as it were in a single day.
Wilt thou make an end of me - Hebrew, 'Wilt thou perfect' or 'finish' me; that is, wilt thou take my life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:12: is removed: Job 7:7; Psa 89:45-47, Psa 102:11, Psa 102:23, Psa 102:24
as a: Isa 1:8, Isa 13:20
have cut: Job 7:6, Job 9:25, Job 9:26, Job 14:2; Jam 4:14
he will cut: Job 7:3-5, Job 17:1; Psa 31:22, Psa 119:23
with pining sickness: or, from the thrum
Geneva 1599
38:12 My age hath departed, and is removed from me as a shepherd's tent: I (i) have cut off like a weaver my life: he will cut me off with pining sickness: from day [even] (k) to night wilt thou make an end of me.
(i) By my sin I have provoked God to take my life from me.
(k) That is, in one day, or shortly.
John Gill
38:12 Mine age is departed, and is removed from me as a shepherd's tent,.... Or, my habitation (k); meaning the earthly house of his tabernacle, his body; this was just going, in his apprehension, to be unpinned, and removed like a shepherd's tent, that is easily taken down, and removed from place to place. Some understand it of the men of his age or generation; so the Targum,
"from the children of my generation my days are taken away; they are cut off, and removed from me; they are rolled up as a shepherd's tent;''
which being made of skins, as tents frequently were, such as the Arabian shepherds used, were soon taken down, and easily rolled and folded up and carried elsewhere:
I have cut off like a weaver my life; who, when he has finished his web, or a part of it, as he pleases, cuts it off from the loom, and disposes of it: this Hezekiah ascribes to himself, either that by reason of his sins and transgressions he was the cause of his being taken away by death so soon; or this was the thought he had within himself, that his life would now be cut off, as the weaver's web from the loom; for otherwise he knew that it was the Lord that would do it, whenever it was, as in the next clause:
he will cut me off with pining sickness; which was now upon him, wasting and consuming him apace: or, "will cut me off from the thrum" (l); keeping on the metaphor of the weaver cutting off his web from the thrum, fastened to the beam of his loom:
from day even tonight wilt thou make an end of me; he means the Lord by "he" in the preceding clause, and in this he addresses him; signifying that the affliction was so sharp and heavy upon him, which was the first day of it, that he did not expect to live till night, but that God would put a period to his days, fill them up, and finish his life, and dispatch him out of this world.
(k) "habitatio mea", Vatablus, Junius & Tremellius. (l) "a liciis resecturus est me", Piscator; "a primis filis resecat me", Vitringa.
Robert Jamieson, A. R. Fausset and David Brown
38:12 age--rather, as the parallel "shepherd's tent" requires habitation, so the Arabic [GESENIUS].
departed--is broken up, or shifted, as a tent to a different locality. The same image occurs (2Cor 5:1; 2Pet 1:12-13). He plainly expects to exist, and not cease to be in another state; as the shepherd still lives, after he has struck his tent and removed elsewhere.
I have cut off--He attributes to himself that which is God's will with respect to him; because he declares that will. So Jeremiah is said to "root out" kingdoms, because he declares God's purpose of doing so (Jer 1:10). The weaver cuts off his web from the loom when completed. Job 7:6 has a like image. The Greeks represented the Fates as spinning and cutting off the threads of each man's life.
he--God.
with pining sickness--rather, "from the thrum," or thread, which tied the loom to the weaver's beam.
from day . . . to night--that is, in the space of a single day between morning and night (Job 4:20).
38:1338:13: Յաւուր յայնմիկ մատնեցա՛յ մինչեւ յառաւօտ. իբրեւ զառեւծ ա՛յնպէս խորտակեաց զոսկերս իմ, զի ՚ի տունջենէ մինչեւ ՚ի գիշեր մատնեցայ[10022]։ [10022] Ոմանք յաւելուն. Խորտակեաց զամենայն ոսկերս իմ։
13 Այն օրը դատապարտուած մնացի մինչեւ առաւօտ. ասես առիւծը ջարդէր իմ բոլոր ոսկորները, զօր ու գիշեր դատապարտուած մնացի:
13 Մինչեւ առաւօտ սպասեցի. Առիւծի պէս բոլոր ոսկորներս կը կոտրէ. Ցորեկուընէ մինչեւ գիշեր զիս պիտի լմնցնես։
Յաւուր յայնմիկ մատնեցայ մինչեւ յառաւօտ. իբրեւ զառեւծ այնպէս խորտակեաց զամենայն ոսկերս իմ, զի ի տուընջենէ մինչեւ ի գիշեր մատնեցայ:

38:13: Յաւուր յայնմիկ մատնեցա՛յ մինչեւ յառաւօտ. իբրեւ զառեւծ ա՛յնպէս խորտակեաց զոսկերս իմ, զի ՚ի տունջենէ մինչեւ ՚ի գիշեր մատնեցայ[10022]։
[10022] Ոմանք յաւելուն. Խորտակեաց զամենայն ոսկերս իմ։
13 Այն օրը դատապարտուած մնացի մինչեւ առաւօտ. ասես առիւծը ջարդէր իմ բոլոր ոսկորները, զօր ու գիշեր դատապարտուած մնացի:
13 Մինչեւ առաւօտ սպասեցի. Առիւծի պէս բոլոր ոսկորներս կը կոտրէ. Ցորեկուընէ մինչեւ գիշեր զիս պիտի լմնցնես։
zohrab-1805▾ eastern-1994▾ western am▾
38:1338:13 Я ждал до утра; подобно льву, Он сокрушал все кости мои; день и ночь я ждал, что Ты пошлешь мне кончину.
38:13 ἕως εως till; until πρωὶ πρωι early ὡς ως.1 as; how λέοντι λεων lion οὕτως ουτως so; this way τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine συνέτριψεν συντριβω fracture; smash ἀπὸ απο from; away γὰρ γαρ for τῆς ο the ἡμέρας ημερα day ἕως εως till; until τῆς ο the νυκτὸς νυξ night παρεδόθην παραδιδωμι betray; give over
38:13 שִׁוִּ֤יתִי šiwwˈîṯî שׁוה be like עַד־ ʕaḏ- עַד unto בֹּ֨קֶר֙ bˈōqer בֹּקֶר morning כָּֽ kˈā כְּ as † הַ the אֲרִ֔י ʔᵃrˈî אֲרִי lion כֵּ֥ן kˌēn כֵּן thus יְשַׁבֵּ֖ר yᵊšabbˌēr שׁבר break כָּל־ kol- כֹּל whole עַצְמֹותָ֑י ʕaṣmôṯˈāy עֶצֶם bone מִ mi מִן from יֹּ֥ום yyˌôm יֹום day עַד־ ʕaḏ- עַד unto לַ֖יְלָה lˌaylā לַיְלָה night תַּשְׁלִימֵֽנִי׃ tašlîmˈēnî שׁלם be complete
38:13. sperabam usque ad mane quasi leo sic contrivit omnia ossa mea de mane usque ad vesperam finies meI hoped till morning, as a lion so hath he broken all my bones: from morning even to night thou wilt make an end of me.
13. I quieted until morning; as a lion, so he breaketh all my bones: from day even to night wilt thou make an end of me.
38:13. I hoped, even until morning. Like a lion, so has he crushed all my bones. From morning until evening, you have marked my limits.
38:13. I reckoned till morning, [that], as a lion, so will he break all my bones: from day [even] to night wilt thou make an end of me.
I reckoned till morning, [that], as a lion, so will he break all my bones: from day [even] to night wilt thou make an end of me:

38:13 Я ждал до утра; подобно льву, Он сокрушал все кости мои; день и ночь я ждал, что Ты пошлешь мне кончину.
38:13
ἕως εως till; until
πρωὶ πρωι early
ὡς ως.1 as; how
λέοντι λεων lion
οὕτως ουτως so; this way
τὰ ο the
ὀστᾶ οστεον bone
μου μου of me; mine
συνέτριψεν συντριβω fracture; smash
ἀπὸ απο from; away
γὰρ γαρ for
τῆς ο the
ἡμέρας ημερα day
ἕως εως till; until
τῆς ο the
νυκτὸς νυξ night
παρεδόθην παραδιδωμι betray; give over
38:13
שִׁוִּ֤יתִי šiwwˈîṯî שׁוה be like
עַד־ ʕaḏ- עַד unto
בֹּ֨קֶר֙ bˈōqer בֹּקֶר morning
כָּֽ kˈā כְּ as
הַ the
אֲרִ֔י ʔᵃrˈî אֲרִי lion
כֵּ֥ן kˌēn כֵּן thus
יְשַׁבֵּ֖ר yᵊšabbˌēr שׁבר break
כָּל־ kol- כֹּל whole
עַצְמֹותָ֑י ʕaṣmôṯˈāy עֶצֶם bone
מִ mi מִן from
יֹּ֥ום yyˌôm יֹום day
עַד־ ʕaḏ- עַד unto
לַ֖יְלָה lˌaylā לַיְלָה night
תַּשְׁלִימֵֽנִי׃ tašlîmˈēnî שׁלם be complete
38:13. sperabam usque ad mane quasi leo sic contrivit omnia ossa mea de mane usque ad vesperam finies me
I hoped till morning, as a lion so hath he broken all my bones: from morning even to night thou wilt make an end of me.
38:13. I hoped, even until morning. Like a lion, so has he crushed all my bones. From morning until evening, you have marked my limits.
38:13. I reckoned till morning, [that], as a lion, so will he break all my bones: from day [even] to night wilt thou make an end of me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Я ждал... возможно точнее: "успокаивал себя до утра", т. е. надеялся на облегчение болезни к утру, но, вместо облегчения, болезнь сокрушала его, как лев.
Adam Clarke: Commentary on the Bible - 1831
38:13: The last line of the foregoing verse מיום עד לילה תשלימני miyom ad layelah tashlimeni, "In the course of the day thou wilt finish my web; "or, as the common version has it, "From day even to night wilt thou make an end of me, "is not repeated at the end of this verse in the Syriac version; and a MS. omits it. It seems to have been inserted a second time in the Hebrew text by mistake.
I reckoned till morning, etc. "I roared until the morning like the lion" - For שויתי shivvithi, the Chaldee has נהמית nihameith: he read שאגתי shaagti, the proper term for the roaring of a lion; often applied to the deep groaning of men in sickness. See Psalm 22, Psa 32:3; Psa 38:9; Job 3:24. The Masoretes divide the sentence, as I have done; taking כארי caari, like a lion, into the first member; and so likewise the Septuagint.
Albert Barnes: Notes on the Bible - 1834
38:13: I reckoned - There has been considerable variety in interpreting this expression. The Septuagint renders it, 'I was given up in the morning as to a lion.' The Vulgate renders it, 'I hoped until morning;' and in his commentary, Jerome says it means, that as Job in his trouble and anguish Isa 7:4 sustained himself at night expecting the day, and in the daytime waiting for the night, expecting a change for the better, so Hezekiah waited during the night expecting relief in the morning. He knew, says he, that the violence of a burning fever would very soon subside, and he thus composed himself, and calmly waited. So Vitringa renders it, 'I composed my mind until the morning.' Others suppose that the word used here (שׁוּיתי shı̂ vı̂ ythı̂ y), means, 'I made myself like a lion,' that is, in roaring. But the more probable and generally adopted interpretation is, 'I looked to God, hoping that the disease would soon subside, but as a lion he crushed my bones. The disease increased in violence, and became past endurance. Then I chattered like a swallow, and mourned like a dove, over the certainty that I must die.' Our translators, by inserting the word 'that,' have greatly marred the sense, as if he had reckoned or calculated through the night that God would break his bones, or increase the violence of the disease, whereas the Rev_erse was true. He hoped and expected that it would be otherwise, and with that view he composed his mind.
As a lion so will he break all my bones - This should be in the past tense. 'He (God) did crush all my bones.' The connection requires this construction. The idea is, that as a lion crushes the bones of his prey, producing great pain and sudden death, so it was with God in producing great pain and the prospect of sudden death.
From day even to night ... - (See the note at Isa 38:12) Between morning and night. That is, his pain so resembled the crushing of all the bones of an animal by the lion, that he could not hope to survive the day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:13: as a lion: Kg1 13:24-26, Kg1 20:36; Job 10:16, Job 10:17, Job 16:12-14; Psa 39:10, Psa 50:22, Psa 51:8; Dan 6:24; Hos 5:14; Co1 11:30-32
Carl Friedrich Keil and Franz Delitzsch
38:13
In strophe 2 the retrospective glance is continued. His sufferings increased to such an extent, that there was nothing left in his power but a whining moan - a languid look for help.
I waited patiently till the morning; like the lion,
So He broke in pieces all my bones:
From day to night Thou makest it all over with me.
Like a swallow, a crane, so I chirped;
I cooed like the dove;
Mine eyes pined for the height.
O Lord, men assault me! Be bail for me."
The meaning of shivvithi may be seen from Ps 131:2, in accordance with which an Arabic translator has rendered the passage, "I smoothed, i.e., quieted (sâweitu) my soul, notwithstanding the sickness, all night, until the morning." But the morning brought no improvement; the violence of the pain, crushing him like a lion, forced from him again and again the mournful cry, that he must die before the day had passed, and should not live to see another. The Masora here has a remark, which is of importance, as bearing upon Ps 22:17, viz., that כּארי occurs twice, and לישׁני בתרי with two different meanings. The meaning of עגוּר סוּס is determined by Jer 8:7, from which it is evident that עגּור is not an attribute of סּוס here, in the sense of "chirping mournfully," or "making a circle in its flight," but is the name of a particular bird, namely the crane. For although the Targum and Syriac both seem to render סוס in that passage (keri סיס, which is the chethib here, according to the reading of Orientals) by כּוּרכּיא) (a crane, Arab. Kurki), and עגוּר, by סנוּניתא) (the ordinary name of the swallow, which Haji Gaon explains by the Arabic chuttaf), yet the relation is really the reverse: sūs (sı̄s) is the swallow, and ‛âgūr the crane. Hence Rashi, on b. Kiddusin 44a ("then cried Res Lakis like a crane"), gives âg, Fr. grue, as the rendering of כרוכי; whereas Parchon (s.verse ‛âgūr), confounds the crane with the hoarsely croaking stork (ciconia alba). The verb 'ătsaphtsēph answers very well not only to the flebile murmur of the swallow (into which the penitential Progne was changed, according to the Grecian myth), but also to the shrill shriek of the crane, which is caused by the extraordinary elongation of the windpipe, and is onomatopoetically expressed in its name ‛âgūr.
(Note: The call of the parent cranes, according to Naumann (Vgel Deutschlands, ix. 364), is a rattling kruh (gruh), which is uncommonly violent when close, and has a trumpet-like sound, which makes it audible at a very great distance. With the younger cranes it has a somewhat higher tone, which often passes, so to speak, into a falsetto.)
Tsiphtsēph, like τρίζειν, is applied to every kind of shrill, penetrating, inarticulate sound. The ordinary meaning of dallū, to hang long and loose, has here passed over into that of pining (syn. kâlâh). The name of God in Is 38:14 is Adonai, not Jehovah, being one of the 134 ודּין, i.e., words which are really written Adonai, and not merely to be read so.
(Note: Vid., Br, Psalterium, p. 133.)
Tit is impossible to take עשׁקה־לּי as an imperative. The pointing, according to which we are to read ‛ashqa, admits this (compare shâmrâh in Ps 86:2; Ps 119:167; and on the other hand, zochrālli, in Neh 5:19, etc.);
(Note: Vid., Br, Thorath Emeth, pp. 22, 23.)
but the usage of the language does not yield any appropriate meaning for such an imperative. It is either the third person, used in a neuter sense, "it is sorrowful with me;" or, what Luzzatto very properly considers still more probable, on account of the antithesis of ‛ashqâh and ‛ârbēni, a substantive (‛ashqah for ‛osheq), "there is pressure upon me" (compare רזי־לי, Is 24:16), i.e., it presses me like an unmerciful creditor; and to this there is appended the petition, Guarantee me, i.e., be bail for me, answer for me (see at Job 17:3).
Geneva 1599
38:13 I reckoned (l) till morning, [that], as a lion, so will he break all my bones: from day [even] to night wilt thou make an end of me.
(l) Overnight I thought that I would live till morning, but my pangs in the night persuaded me the contrary: he shows the horror that the faithful have when they apprehend God's judgment against their sin.
John Gill
38:13 I reckoned till morning,.... Or, "I set my time till the morning (m)"; he fixed and settled it in his mind that he could live no longer than to the morning, if he lived so long; he thought he should have died before the night came on, and, now it was come, the utmost he could propose to himself was to live till morning; that was the longest time he could reckon of. According to the accents, it should be rendered, "I reckoned till morning as a lion"; or "I am like until the morning as a lion"; or, "I likened until the morning (God) as a lion"; I compared him to one; which agrees with what follows. The Targum is,
"I roared until morning, as a lion roars;''
through the force of the disease, and the pain he was in: or rather,
"I laid my bones together until the morning as a lion; "so indeed as a lion God" hath broken all my bones (n):''
so will he break all my bones; or, "it will break"; that is, the sickness, as Kimchi and Jarchi; it lay in his bones, and so violent was the pain, that he thought all his bones were breaking in pieces; such is the case in burning fevers, as Jerom observes; so Kimchi interprets it of a burning fever, which is like a fire in the bones. Some understand this of God himself, to which our version directs, who may be said to do this by the disease: compare with this Job 16:14 and to this sense the following clause inclines:
from day even tonight wilt thou make an end of me; he lived till morning, which was more than he expected, and was the longest time he could set himself; and now be reckoned that before night it would be all over with him as to this world. This was the second day of his illness; and the third day he recovered, and went to the temple with his song of praise.
(m) "statui, vel posui usque ad mane", Pagninus, Montanus; "constitui rursum terminum usque mane", Vatablus. (n) Reinbeck de Accent Heb. p. 411.
John Wesley
38:13 I reckon - When I could not rest all the night even 'till morning, my thoughts were presaging that God would instantly break me to pieces, and the like thoughts followed me from morning 'till evening.
Robert Jamieson, A. R. Fausset and David Brown
38:13 I reckoned . . . that--rather, I composed (my mind, during the night, expecting relief in the "morning," so Job 7:4): for ("that" is not, as in the English Version, to be supplied) as a lion He was breaking all my bones [VITRINGA] (Job 10:16; Lam 3:10-11). The Hebrew, in Ps 131:2, is rendered, "I quieted." Or else, "I made myself like a lion (namely, in roaring, through pain), He was so breaking my bones!" Poets often compare great groaning to a lion's roaring, so, Is 38:14, he compares his groans to the sounds of other animals (Ps 22:1) [MAURER].
38:1438:14: Իբրեւ զծիծառն ա՛յնպէս ճչեցի, եւ իբրեւ զաղաւնի ա՛յնպէս մնչեցի. զի նուաղեցան աչք իմ ՚ի հայելոյ ՚ի բարձունս երկնից առ Տէր որ փրկեացն զիս, եւ փարատեցոյց զցաւս անձին իմոյ[10023]. [10023] Ոմանք. Ճչեցից... մնչեցից. զի նուաղեցին։
14 Ճչում էի ինչպէս ծիծեռնակը եւ աղաւնու նման մնչում, որովհետեւ աչքերս տկարացան նայելուց դէպի երկնքի բարձունքը՝ դէպի Տէրը, որը փրկեց ինձ, փարատեց իմ հոգու ցաւերը
14 Կռունկի պէս կամ ծիծեռնակի պէս կը ճչէի, Աղաւնիի պէս կը մնչէի։Վեր նայելէն աչքերս տկարացան։Ո՛վ Տէր, տագնապի մէջ եմ, ինծի ձեռնտո՛ւ եղիր։
Իբրեւ զծիծառն` այնպէս ճչեցի, եւ իբրեւ զաղաւնի` այնպէս մնչեցի. զի նուաղեցան աչք իմ ի հայելոյ ի բարձունս երկնից առ Տէր որ փրկեացն զիս, եւ փարատեցոյց զցաւս անձին իմոյ:

38:14: Իբրեւ զծիծառն ա՛յնպէս ճչեցի, եւ իբրեւ զաղաւնի ա՛յնպէս մնչեցի. զի նուաղեցան աչք իմ ՚ի հայելոյ ՚ի բարձունս երկնից առ Տէր որ փրկեացն զիս, եւ փարատեցոյց զցաւս անձին իմոյ[10023].
[10023] Ոմանք. Ճչեցից... մնչեցից. զի նուաղեցին։
14 Ճչում էի ինչպէս ծիծեռնակը եւ աղաւնու նման մնչում, որովհետեւ աչքերս տկարացան նայելուց դէպի երկնքի բարձունքը՝ դէպի Տէրը, որը փրկեց ինձ, փարատեց իմ հոգու ցաւերը
14 Կռունկի պէս կամ ծիծեռնակի պէս կը ճչէի, Աղաւնիի պէս կը մնչէի։Վեր նայելէն աչքերս տկարացան։Ո՛վ Տէր, տագնապի մէջ եմ, ինծի ձեռնտո՛ւ եղիր։
zohrab-1805▾ eastern-1994▾ western am▾
38:1438:14 Как журавль, как ласточка издавал я звуки, тосковал как голубь; уныло смотрели глаза мои к небу: Господи! тесно мне; спаси меня.
38:14 ὡς ως.1 as; how χελιδών χελιδων so; this way φωνήσω φωνεω call; crow καὶ και and; even ὡς ως.1 as; how περιστερά περιστερα dove οὕτως ουτως so; this way μελετήσω μελεταω concerned with ἐξέλιπον εκλειπω leave off; cease γάρ γαρ for μου μου of me; mine οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight τοῦ ο the βλέπειν βλεπω look; see εἰς εις into; for τὸ ο the ὕψος υψος height; on high τοῦ ο the οὐρανοῦ ουρανος sky; heaven πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master ὃς ος who; what ἐξείλατό εξαιρεω extract; take out με με me
38:14 כְּ kᵊ כְּ as ס֤וּס sˈûs סוּס horse עָגוּר֙ ʕāḡûr עָגוּר bulbul-bird כֵּ֣ן kˈēn כֵּן thus אֲצַפְצֵ֔ף ʔᵃṣafṣˈēf צפף whisper אֶהְגֶּ֖ה ʔehgˌeh הגה mutter כַּ ka כְּ as † הַ the יֹּונָ֑ה yyônˈā יֹונָה dove דַּלּ֤וּ dallˈû דלל belittle עֵינַי֙ ʕênˌay עַיִן eye לַ la לְ to † הַ the מָּרֹ֔ום mmārˈôm מָרֹום high place אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord עָֽשְׁקָה־ ʕˈāšᵊqā- עָשְׁקָה oppression לִּ֥י llˌî לְ to עָרְבֵֽנִי׃ ʕārᵊvˈēnî ערב stand bail
38:14. sicut pullus hirundinis sic clamabo meditabor ut columba adtenuati sunt oculi mei suspicientes in excelsum Domine vim patior sponde pro meI will cry like a young swallow, I will meditate like a dove: my eyes are weakened looking upward: Lord, I suffer violence, answer thou for me.
14. Like a swallow a crane, so did I chatter; I did mourn as a dove: mine eyes fail upward; O LORD, I am oppressed, be thou my surety.
38:14. I will cry out, like a young swallow. I will meditate, like a dove. My eyes have been weakened by gazing upward. O Lord, I suffer violence! Answer in my favor.
38:14. Like a crane [or] a swallow, so did I chatter: I did mourn as a dove: mine eyes fail [with looking] upward: O LORD, I am oppressed; undertake for me.
Like a crane [or] a swallow, so did I chatter: I did mourn as a dove: mine eyes fail [with looking] upward: O LORD, I am oppressed; undertake for me:

38:14 Как журавль, как ласточка издавал я звуки, тосковал как голубь; уныло смотрели глаза мои к небу: Господи! тесно мне; спаси меня.
38:14
ὡς ως.1 as; how
χελιδών χελιδων so; this way
φωνήσω φωνεω call; crow
καὶ και and; even
ὡς ως.1 as; how
περιστερά περιστερα dove
οὕτως ουτως so; this way
μελετήσω μελεταω concerned with
ἐξέλιπον εκλειπω leave off; cease
γάρ γαρ for
μου μου of me; mine
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
τοῦ ο the
βλέπειν βλεπω look; see
εἰς εις into; for
τὸ ο the
ὕψος υψος height; on high
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
ὃς ος who; what
ἐξείλατό εξαιρεω extract; take out
με με me
38:14
כְּ kᵊ כְּ as
ס֤וּס sˈûs סוּס horse
עָגוּר֙ ʕāḡûr עָגוּר bulbul-bird
כֵּ֣ן kˈēn כֵּן thus
אֲצַפְצֵ֔ף ʔᵃṣafṣˈēf צפף whisper
אֶהְגֶּ֖ה ʔehgˌeh הגה mutter
כַּ ka כְּ as
הַ the
יֹּונָ֑ה yyônˈā יֹונָה dove
דַּלּ֤וּ dallˈû דלל belittle
עֵינַי֙ ʕênˌay עַיִן eye
לַ la לְ to
הַ the
מָּרֹ֔ום mmārˈôm מָרֹום high place
אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord
עָֽשְׁקָה־ ʕˈāšᵊqā- עָשְׁקָה oppression
לִּ֥י llˌî לְ to
עָרְבֵֽנִי׃ ʕārᵊvˈēnî ערב stand bail
38:14. sicut pullus hirundinis sic clamabo meditabor ut columba adtenuati sunt oculi mei suspicientes in excelsum Domine vim patior sponde pro me
I will cry like a young swallow, I will meditate like a dove: my eyes are weakened looking upward: Lord, I suffer violence, answer thou for me.
38:14. I will cry out, like a young swallow. I will meditate, like a dove. My eyes have been weakened by gazing upward. O Lord, I suffer violence! Answer in my favor.
38:14. Like a crane [or] a swallow, so did I chatter: I did mourn as a dove: mine eyes fail [with looking] upward: O LORD, I am oppressed; undertake for me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Как журавль, как ласточка. Стоны больного Езекии походили на заунывные звуки, испускаемые журавлем, или на писк ласточки; иногда же он глухо стонал, как голубь.

Уныло смотрели - возможно точнее: "и истомились глаза мои от постоянного смотрения на небо", откуда Езекия ожидал помощи. [В Славянском переводе - исчезосте бо очи мои, еже взирати на высоту небесную ко Господу... Прим. ред. ]

Спаси меня! - точнее "будь мне порукою!" (ср. Иов 17:3).
Adam Clarke: Commentary on the Bible - 1831
38:14: Like - a swallow "Like the swallow" - כסיס kesis; so read two MSS., Theodot., and Hieron.
Mine eyes fail - For דלו dallu the Septuagint read כלו calu, εξελιπον. Compare Psa 69:4; Psa 119:82, Psa 119:123; Lam 2:11; Lam 4:17, in the Hebrew and in the Septuagint.
O Lord "O Lord" - For יהוה Jehovah, thirty MSS. and eight editions read אדני Adonai.
Undertake for me "Contend for me" - עשקה ashekah, with ש shin, Jarchi: this sense of the word is established by Gen 26:20 : "He called the name of the well עשק esek, because they strove with him:" התעשקו hithasseku, equivalent to יריבו yaribu, at the beginning of the verse.
Albert Barnes: Notes on the Bible - 1834
38:14: Like a crane - The word used here (סוּס sû s) usually denotes a horse. The rabbis render it here 'a crane.' Gesenius translates it 'a swallow;' and in his Lexicon interprets the word which is translated 'a swallow' (עגוּר 'ā gû r) to mean "circling," making gyrations; and the whole phrase, 'as the circling swallow.' The Syriac renders this, 'As the chattering swallow.' The Vulgate, 'As the young of the swallow.' The Septuagint simply reads: 'As the swallow.' That two birds are intended here, or that some fowl is denoted by the word עגוּר 'ā gû r, is manifest from Jer 8:7, where it is mentioned as distinct from the סוּס sû s (the crane) ועגוּר וסוּס vesû s ve‛ ā gû r. On the meaning of the words Bochart may be consulted (Hieroz. i. 2. p. 602). It is probable that the swallow and the crane are intended. The swallow is well known, and is remarkable for its twittering. The crane is also a well-known bird with long limbs made to go in the water. Its noise may be expressive of grief.
So did I chatter - Peep, or twitter (see the note at Isa 8:19). The idea here is doubtless that of pain that was expressed in sounds resembling that made by birds - a broken, unmeaning unintelligible sighing; or quick breathing, and moaning.
I did mourn as a dove - The dove, from its plaintive sound, is an emblem of grief. It is so used in Isa 59:11. The idea is that of the lonely or solitary dove that is lamenting or mourning for its companion:
'Just as the lonely dove laments its mate.'
Mine eyes fail - The word used here (דלוּ dâ llû) means properly to hang down, to swing like the branches of the willow; then to be languid, feeble, weak. Applied to the eye, it means that it languishes and becomes weak.
With looking upward - To God, for relief and comfort. He had looked so long and so intensely toward heaven for aid, that his eyes became weak and feeble.
O Lord, I am oppressed - This was his language in his affliction. He was so oppressed and borne down, that he cried to God for relief.
Undertake for me - Margin, 'Ease me.' The word (ערב ‛ â rab) more properly means, to become surety for him. See it explained in the the note at Isa 36:8. Here it means, be surety for my life; give assurance that I shall be restored; take me under thy protection (see Psa 119:122): 'Be surety for thy servant for good.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:14: a crane: Job 30:29; Psa 102:4-7
I did mourn: Isa 59:11; Eze 7:16; Nah 2:7
mine eyes: Psa 69:3, Psa 119:82, Psa 119:123, Psa 123:1-4; Lam 4:17
I am: Psa 119:122, Psa 143:7
undertake for me: or, ease me
Geneva 1599
38:14 Like a crane [or] a swallow, so I (m) chattered: I mourned as a dove: my eyes fail [with looking] upward: O LORD, I am oppressed; undertake for me.
(m) I was so oppressed with sorrow, that I was not able to utter my words, but only to groan and sigh.
John Gill
38:14 Like a crane, or a swallow, so did I chatter,.... Rather, "like a crane and a swallow", like both; sometimes loud and clamorous, like a crane (o), when the pain was very acute and grievous; and sometimes very low, through weakness of body, like the twittering of a swallow; or the moan he made under his affliction was like the mournful voices of these birds at certain times. Some think he refers to his prayers, which were quick and short, and expressed not with articulate words, but in groans and cries; at least were not regular and orderly, but interrupted, and scarce intelligible, like the chattering of the birds mentioned:
I did mourn as a dove; silently and patiently, within himself, for his sins and transgressions; and because of his afflictions, the fruit of them:
mine eyes fail with looking upwards; or, "on high"; or, as the Septuagint and Arabic versions express it, "to the height of heaven"; to the Lord there, whose Shechinah, as the Targum, is in the highest heavens: in his distress he looked up to heaven for help, but none came; he looked and waited till his eyes were weak with looking, and he could look no longer; both his eyes and his heart failed him, and he despaired of relief; and the prayer he put up was as follows:
O Lord, I am oppressed; undertake for me; or, "it oppresseth me (p)"; that is, the disease; it lay so heavy upon him, it bore him down with the weight of it, he could not stand up under it; it had seized him, and crushed him; it held him fast, and he could not get clear of it; and therefore entreats the Lord to "undertake" for him, to be his surety for good, as in Ps 119:122, he represents his disease as a bailiff that had arrested him, and was carrying him to the prison of the grave; and therefore prays that the Lord would bail him, or rescue him out of his hands, that he might not go down to the gates of the grave. So souls oppressed with the guilt of sin, and having fearful apprehensions of divine justice, should apply to Christ their surety, and take refuge in his undertakings, where only peace and safety are to be enjoyed. So Gussetius renders the words, "I have unrighteousness, be surety for me" (q); and takes them to be a confession of Hezekiah, acknowledging himself guilty of unrighteousness, praying and looking to Christ the Son of God, and to his suretyship engagements, who, though not yet come to fulfil them, certainly would.
(o) So it is said in the Talmud, "Resh-Lakish cried like a crane", T. Bab. Kiddushin, col. 42. 1. (p) "Opprimit me, sub.infirmitas, vel morbus", Munster. (q) "njustitia est mihi hoc est, habeo injustitiam, reus suro injustitia, sponde pro me", Ebr. Comment, p. 654.
Robert Jamieson, A. R. Fausset and David Brown
38:14 Rather, "Like a swallow, or a crane" (from a root; "to disturb the water," a bird frequenting the water) [MAURER], (Jer 8:7).
chatter--twitter: broken sounds expressive of pain.
dove--called by the Arabs the daughter of mourning, from its plaintive note (Is 59:11).
looking upward--to God for relief.
undertake for--literally, "be surety for" me; assure me that I shall be restored (Ps 119:122).
38:1538:15: եւ ինքն կարգեաց զամենայն ամս իմ ՚ի դառնութիւն անձին իմոյ։
15 եւ ինքն էլ սահմանեց իմ բոլոր տարիները՝ ի դառնութիւն իմ անձի:
15 Ի՞նչ ըսեմ. ինք ինծի խօսեցաւ ու ինք կատարեց։Իմ բոլոր տարիներուս մէջ Հոգիիս այս ցաւին համար կամաց կամաց պիտի քալեմ։
եւ ինքն կարգեաց զամենայն ամս իմ ի դառնութիւն անձին իմոյ:

38:15: եւ ինքն կարգեաց զամենայն ամս իմ ՚ի դառնութիւն անձին իմոյ։
15 եւ ինքն էլ սահմանեց իմ բոլոր տարիները՝ ի դառնութիւն իմ անձի:
15 Ի՞նչ ըսեմ. ինք ինծի խօսեցաւ ու ինք կատարեց։Իմ բոլոր տարիներուս մէջ Հոգիիս այս ցաւին համար կամաց կամաց պիտի քալեմ։
zohrab-1805▾ eastern-1994▾ western am▾
38:1538:15 Что скажу я? Он сказал мне, Он и сделал. Тихо буду проводить все годы жизни моей, помня горесть души моей.
38:15 καὶ και and; even ἀφείλατό αφαιρεω take away μου μου of me; mine τὴν ο the ὀδύνην οδυνη pain τῆς ο the ψυχῆς ψυχη soul
38:15 מָֽה־ mˈā- מָה what אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak וְ wᵊ וְ and אָֽמַר־ ʔˈāmar- אמר say לִ֖י lˌî לְ to וְ wᵊ וְ and ה֣וּא hˈû הוּא he עָשָׂ֑ה ʕāśˈā עשׂה make אֶדַּדֶּ֥ה ʔeddaddˌeh דדה [uncertain] כָל־ ḵol- כֹּל whole שְׁנֹותַ֖י šᵊnôṯˌay שָׁנָה year עַל־ ʕal- עַל upon מַ֥ר mˌar מַר bitter נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
38:15. quid dicam aut quid respondebit mihi cum ipse fecerit recogitabo omnes annos meos in amaritudine animae meaeWhat shall I say, or what shall he answer for me, whereas he himself hath done it? I will recount to thee all my years in the bitterness of my soul.
15. What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years because of the bitterness of my soul.
38:15. What can I say, or what would he answer me, since he himself has done this? I will acknowledge to you all my years, in the bitterness of my soul.
38:15. What shall I say? he hath both spoken unto me, and himself hath done [it]: I shall go softly all my years in the bitterness of my soul.
What shall I say? he hath both spoken unto me, and himself hath done [it]: I shall go softly all my years in the bitterness of my soul:

38:15 Что скажу я? Он сказал мне, Он и сделал. Тихо буду проводить все годы жизни моей, помня горесть души моей.
38:15
καὶ και and; even
ἀφείλατό αφαιρεω take away
μου μου of me; mine
τὴν ο the
ὀδύνην οδυνη pain
τῆς ο the
ψυχῆς ψυχη soul
38:15
מָֽה־ mˈā- מָה what
אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak
וְ wᵊ וְ and
אָֽמַר־ ʔˈāmar- אמר say
לִ֖י lˌî לְ to
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
עָשָׂ֑ה ʕāśˈā עשׂה make
אֶדַּדֶּ֥ה ʔeddaddˌeh דדה [uncertain]
כָל־ ḵol- כֹּל whole
שְׁנֹותַ֖י šᵊnôṯˌay שָׁנָה year
עַל־ ʕal- עַל upon
מַ֥ר mˌar מַר bitter
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
38:15. quid dicam aut quid respondebit mihi cum ipse fecerit recogitabo omnes annos meos in amaritudine animae meae
What shall I say, or what shall he answer for me, whereas he himself hath done it? I will recount to thee all my years in the bitterness of my soul.
38:15. What can I say, or what would he answer me, since he himself has done this? I will acknowledge to you all my years, in the bitterness of my soul.
38:15. What shall I say? he hath both spoken unto me, and himself hath done [it]: I shall go softly all my years in the bitterness of my soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16-17: Езекия, в благодарность Богу за полученное исцеление, обещается тихо проводить остаток своей жизни.

Так живут, т. е. благодаря именно таким действиям Всевышнего люди оживают, и Езекия на эту чудесную помощь Господа будет возлагать все свои упования.

Вo благо... Болезнь послужила к возвышению нравственного состояния Езекии.

И Ты избавил... т. е. в том, что Ты избавил душу мою от смерти, я вижу доказательство того, что Ты в то же время простил мне мои грехи. Преждевременная смерть здесь представляется как наказание за грехи.

За хребет, т. е. так далеко, что их не стало и видно.
Adam Clarke: Commentary on the Bible - 1831
38:15: I shall go softly all my years in the bitterness of my soul "Through the rest of my years will I reflect on this bitterness of my soul" - אדדה eddaddeh; recogitabo, Vulg., reputabo, Hieron. in loc.
Albert Barnes: Notes on the Bible - 1834
38:15: What shall I say? - This language seems to denote surprise and gratitude at unexpected deliverance. It is the language of a heart that is overflowing, and that wants words to express its deep emotions. In the pRev_ious verse he had described his pain, anguish, and despair. In this he records the sudden and surprising deliverance which God had granted; which was so great that no words could express his sense of it. Nothing could be more natural than this language; nothing would more appropriately express the feelings of a man who had been suddenly restored to health from dangerous sickness, and brought from the borders of the grave.
He hath both spoken unto me - That is, he has promised. So the word is often used Deu 26:17; Jer 3:19. He had made the promise by the instrumentality of Isaiah Isa 38:5-6. The promise related to his recovery, to the length of his days, and to his entire deliverance from the hands of the Assyrians.
And himself hath done it - He himself has restored me according to his promise, when no one else could have done it.
I shall go softly - Lowth renders this, in accordance with the Vulgate, 'Will I reflect.' But the Hebrew will not bear this construction. The word used here (דדה dâ dâ h) occurs in but one other place in the Bible Psa 42:4 : 'I went with them to the house of God;' that is, I went with them in a sacred procession to the house of God; I went with a solemn, calm, slow pace. The idea here is, 'I will go humbly, submissively, all my life; I will walk in a serious manner, remembering that I am traveling to the grave; I will avoid pride, pomp, and display; I will suffer the remembrance of my sickness, and of God's mercy to produce a calm, serious, thoughtful demeanour all my life.' This is the proper effect of sickness on a pious mind, and it is its usual effect. And probably, one design of God was to keep Hezekiah from the ostentatious parade usually attendant on his lofty station; from being elated with his deliverance from the Assyrian; from improper celebrations of that deliverance by Rev_elry and pomp; and to keep him in remembrance, that though he was a monarch, yet he was a mortal man, and that he held his life at the disposal of God.
In the bitterness of my soul - I will remember the deep distress, the bitter sorrows of my sickness, and my surprising recovery; and will allow the remembrance of that to diffuse seriousness and gratitude over all my life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:15: What: Jos 7:8; Ezr 9:10; Psa 39:9, Psa 39:10; Joh 12:27
I shall: Kg1 21:27
in the: Sa1 1:10; Kg2 4:27; Job 7:11, Job 10:1, Job 21:25
Carl Friedrich Keil and Franz Delitzsch
38:15
In strophe 3 he now describes how Jehovah promised him help, how this promise put new life into him, and how it was fulfilled, and turned his sufferings into salvation.
"What shall I say, that He promised me, and He hath carried it out:
I should walk quietly all my years, on the trouble of my soul?!
'O Lord, by such things men revive, and the life of my spirit is always therein:
And so wilt Thou restore me, and make me to live!'
Behold, bitterness became salvation to me, bitterness;
And Thou, Thou hast delivered my soul in love out of the pit of destruction
For Thou hast cast all my sins behind Thy back."
The question, "What shall I say?" is to be understood as in 2Kings 7:20, viz., What shall I say, to thank Him for having promised me, and carried out His promise? The Vav in ואמר introduces the statement of his reason (Ges. 155, 1, c). On הדּדּה (= התדּדּה), from דּדה (= דּאדא), see at Ps 42:5. The future here, in Is 38:15, gives the purpose of God concerning him. He was to walk (referring to the walk of life, not the walk to the temple) gently (without any disturbance) all his years upon the trouble of his soul, i.e., all the years that followed upon it, the years that were added to his life. This is the true explanation of על, as in Is 38:5; Is 32:10; Lev 15:25; not "in spite of" (Ewald), or "with," as in Ps 31:24; Jer 6:14, where it forms an adverb. A better rendering than this would be "for," or "on account of," i.e., in humble salutary remembrance of the way in which God by His free grace averted the danger of death. What follows in Is 38:16 can only be regarded in connection with the petition in Is 38:16, as Hezekiah's reply to the promise of God, which had been communicated to him by the prophet. Consequently the neuters עליהם and בּהן( dna (cf., Is 64:4; Job 22:21; Ezek 33:18-19) refer to the gracious words and gracious acts of God. These are the true support of life (על as in Deut 8:3) for every man, and in these does the life of his spirit consist, i.e., his inmost and highest source of life, and that "on all sides" (לכל, which it would be more correct to point לכּל, as in 1Chron 7:5; cf., bakkōl, in every respect, 2Kings 23:5). With this explanation, the conjecture of Ewald and Knobel, that the reading should be רוּחו, falls to the ground. From the general truth of which he had made a personal application, that the word of God is the source of all life, he drew this conclusion, which he here repeats with a retrospective glance, "So wilt Thou then make me whole (see the kal in Job 39:4), and keep me alive" (for ותחיני; with the hope passing over into a prayer). The praise for the fulfilment of the promise commences with the word hinnēh (behold). His severe illness had been sent in anticipation of a happy deliverance (on the radical signification of mar, which is here doubled, to give it a superlative force, see Comm. on Job, at Job 16:2-5). The Lord meant it for good; the suffering was indeed a chastisement, but it was a chastisement of love. Casting all his sins behind Him, as men do with things which they do not wish to know, or have no desire to be reminded of (compare e.g., Neh 9:26), He "loved him out," i.e., drew him lovingly out, of the pit of destruction (châshaq, love as a firm inward bond; belı̄, which is generally used as a particle, stands here in its primary substantive signification, from bâlâh, to consume).
Geneva 1599
38:15 What shall I say? (o) he hath both spoken to me, and himself hath done [it]: I shall go (p) softly all my years in the bitterness of my soul.
(o) God has declared by his prophet that I will die and therefore I will yield to him.
(p) I will have no release, but continual sorrows while I live.
John Gill
38:15 What shall I say?.... In a way of praise and thankfulness, for the mercies promised and received; I know not what to say; I want words to express the gratitude of my heart for the kindness bestowed. What shall I render to God for all his benefits? So the Targum,
"what praise shall I utter, and I will say it before him?''
for here begins the account of his recovery, and his thanksgiving for it:
he hath both spoken unto me, and himself hath done it; the Lord had sent him a message by the prophet, and assured him that he should recover, and on the third day go up to the temple; and now he had performed what he had promised, he was restored, and was come to the house of God with his thank offering; whatever the Lord says, he does; what he promises, he brings to pass:
I shall go softly all my years in the bitterness of my soul; before he did not reckon of a day to live, now he speaks of his years, having fifteen added to his days, during which time he should "go softly", in a thoughtful "meditating" frame of mind (r); frequently calling to remembrance, and revolving in his mind, his bitter affliction, and recovery out of it, acknowledging the goodness and kindness of God unto him: or leisurely,
step by step, without fear of any enemies, dangers, or death, having a promise of such a length of time to live: or go pleasantly and
cheerfully, after the bitterness of my soul (s), as it may be rendered; that is, after it is over, or because of deliverance from it. So the Targum,
"with what shall I serve him, and render to him for all the years he hath added to my life, and hath delivered me from the bitterness of my soul?''
(r) "motitando meditabor", Tigurine version; "leniter, vel pedetentim incedam" Vatablus; "alacriter incedam", Piscator, Vitringa. (s) "post amaritudinem", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
38:15 The second part of the song passes from prayer to thanksgiving at the prayer being heard.
What shall I say?--the language of one at a loss for words to express his sense of the unexpected deliverance.
both spoken . . . and . . . done it-- (Num 23:19). Both promised and performed (Th1 5:24; Heb 10:23).
himself--No one else could have done it (Ps 98:1).
go softly . . . in the bitterness--rather, "on account of the bitterness"; I will behave myself humbly in remembrance of my past sorrow and sickness from which I have been delivered by God's mercy (see 3Kings 21:27, 3Kings 21:29). In Ps 42:4, the same Hebrew verb expresses the slow and solemn gait of one going up to the house of God; it is found nowhere else, hence ROSENMULLER explains it, "I will reverently attend the sacred festivals in the temple"; but this ellipsis would be harsh; rather metaphorically the word is transferred to a calm, solemn, and submissive walk of life.
38:1638:16: Տէր վասն այսորիկ պատմեցաւ քեզ, զարթուցեր զհոգի իմ, մխիթարեցայ՝ եւ կեցի[10024]։ [10024] Ոմանք. Եւ զարթուցեր զոգի իմ։
16 Այդ մասին քեզ պատմուեց, Տէ՛ր, եւ դու արթնացրիր իմ հոգին, ես մխիթարուեցի եւ ապրեցի:
16 Ո՜վ Տէր, մարդիկ ասոնցմով կ’ապրին Ու իմ հոգիիս կեանքը ասոնց ամենուն մէջն է։Զիս բժշկեցիր ու ապրեցուցիր։
Տէր, վասն այսորիկ պատմեցաւ քեզ, եւ զարթուցեր զհոգի իմ, մխիթարեցայ` եւ կեցի:

38:16: Տէր վասն այսորիկ պատմեցաւ քեզ, զարթուցեր զհոգի իմ, մխիթարեցայ՝ եւ կեցի[10024]։
[10024] Ոմանք. Եւ զարթուցեր զոգի իմ։
16 Այդ մասին քեզ պատմուեց, Տէ՛ր, եւ դու արթնացրիր իմ հոգին, ես մխիթարուեցի եւ ապրեցի:
16 Ո՜վ Տէր, մարդիկ ասոնցմով կ’ապրին Ու իմ հոգիիս կեանքը ասոնց ամենուն մէջն է։Զիս բժշկեցիր ու ապրեցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
38:1638:16 Господи! так живут, и во всем этом жизнь моего духа; Ты исцелишь меня, даруешь мне жизнь.
38:16 κύριε κυριος lord; master περὶ περι about; around αὐτῆς αυτος he; him γὰρ γαρ for ἀνηγγέλη αναγγελλω announce σοι σοι you καὶ και and; even ἐξήγειράς εξεγειρω raise up; awakened μου μου of me; mine τὴν ο the πνοήν πνοη breath καὶ και and; even παρακληθεὶς παρακαλεω counsel; appeal to ἔζησα ζαω live; alive
38:16 אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon יִֽחְי֑וּ yˈiḥyˈû חיה be alive וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בָּהֶן֙ bāhˌen בְּ in חַיֵּ֣י ḥayyˈê חַיִּים life רוּחִ֔י rûḥˈî רוּחַ wind וְ wᵊ וְ and תַחֲלִימֵ֖נִי ṯaḥᵃlîmˌēnî חלם dream וְ wᵊ וְ and הַחֲיֵֽנִי׃ haḥᵃyˈēnî חיה be alive
38:16. Domine sic vivitur et in talibus vita spiritus mei corripies me et vivificabis meO Lord, if man's life be such, and the life of my spirit be in such things as these, thou shalt correct me, and make me to live.
16. O Lord, by these things men live, and wholly therein is the life of my spirit: wherefore recover thou me, and make me to live.
38:16. O Lord, if such is life, and if the life of my spirit is of such a kind, may you correct me and may you cause me to live.
38:16. O Lord, by these [things men] live, and in all these [things is] the life of my spirit: so wilt thou recover me, and make me to live.
O Lord, by these [things men] live, and in all these [things is] the life of my spirit: so wilt thou recover me, and make me to live:

38:16 Господи! так живут, и во всем этом жизнь моего духа; Ты исцелишь меня, даруешь мне жизнь.
38:16
κύριε κυριος lord; master
περὶ περι about; around
αὐτῆς αυτος he; him
γὰρ γαρ for
ἀνηγγέλη αναγγελλω announce
σοι σοι you
καὶ και and; even
ἐξήγειράς εξεγειρω raise up; awakened
μου μου of me; mine
τὴν ο the
πνοήν πνοη breath
καὶ και and; even
παρακληθεὶς παρακαλεω counsel; appeal to
ἔζησα ζαω live; alive
38:16
אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord
עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon
יִֽחְי֑וּ yˈiḥyˈû חיה be alive
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בָּהֶן֙ bāhˌen בְּ in
חַיֵּ֣י ḥayyˈê חַיִּים life
רוּחִ֔י rûḥˈî רוּחַ wind
וְ wᵊ וְ and
תַחֲלִימֵ֖נִי ṯaḥᵃlîmˌēnî חלם dream
וְ wᵊ וְ and
הַחֲיֵֽנִי׃ haḥᵃyˈēnî חיה be alive
38:16. Domine sic vivitur et in talibus vita spiritus mei corripies me et vivificabis me
O Lord, if man's life be such, and the life of my spirit be in such things as these, thou shalt correct me, and make me to live.
38:16. O Lord, if such is life, and if the life of my spirit is of such a kind, may you correct me and may you cause me to live.
38:16. O Lord, by these [things men] live, and in all these [things is] the life of my spirit: so wilt thou recover me, and make me to live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:16: By these things men live "For this cause shall it be declared" - Περι αυτης γαρ ανηγγελη σοι, και εξηγειρας μου την πνοην, Sept. They read in their copies עליה יחוו לך ותחיי רוחי not very different from the present text, from which all the ancient Versions vary. They entirely omit two words, ולכל בהן ulecol bahen; as to which there is some variation in the MSS. One MS. has ובכל ubechol, and in all; two others וכל vechol, and all, and ten MSS. have בהם bahem, in them, in the masculine gender.
Taking this as in the common Version, we may observe, it is not an unfrequent case, that afflictions, and especially such as tend to a speedy death, become the means, not only of saving the soul, but also of lengthening the life.
Make me to live "Hast prolonged my life" - A MSS. and the Babylonish Talmud read ותחיני vetachayeni, and so the ancient Versions. It must necessarily be in the second person.
Albert Barnes: Notes on the Bible - 1834
38:16: O Lord, by these things men live - The design of this and the following verses is evidently to set forth the goodness of God, and to celebrate his praise for what he had done. The phrase 'these things,' refers evidently to the promises of God and their fulfillment; and the idea is, that people are sustained in the land of the living only by such gracious interpositions as he had experienced. It was not because people had any power of preserving their own lives, but because God interposed in time of trouble, and restored to health when there was no human prospect that they could recover.
And in all these things - In these promises, and in the divine interposition.
Is the life of my spirit - I am alive in virtue only of these things.
So wilt thou recover me - Or so hast thou recovered me; that is, thou hast restored me to health.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:16: Isa 64:5; Deu 8:3; Job 33:19-28; Psa 71:20; Mat 4:4; Co1 11:32; Co2 4:17; Heb 12:10, Heb 12:11
Geneva 1599
38:16 O Lord, (q) by these [things men] live, and in all these [things is] the life of my spirit: so wilt thou (r) restore me, and make me to live.
(q) They who will outlive the men that are now alive, and all they who are in these years will acknowledge this blessing.
(r) That after that you had condemned me to death you restored me to life.
John Gill
38:16 O Lord, by these things men live,.... Not by bread only, but by the word of God: by the promise of God, and by his power performing it; and by his favour and goodness continually bestowed; it is in him, and by his power and providence, that they live and move, and have their being, and the continuance of it; and it is his lovingkindness manifested to them that makes them live comfortably and go on cheerfully:
and in all these things is the life of my spirit; what kept his soul in life were the same things, the promise, power, and providence of God; what revived his spirit, and made him comfortable and cheerful, was the wonderful love and great goodness of God unto him, in appearing to him, and for him, and delivering him out of his sore troubles. Ben Melech renders and gives the sense of the words thus; "to all will I declare and say, that in these", in the years of addition (the fifteen years added to his days) "are the life of my spirit"; so Kimchi. The Targum interprets it of the resurrection of the dead,
"O Lord, concerning all the dead, thou hast said, that thou wilt quicken them; and before them all thou hast quickened my spirit:''
so wilt thou recover me, and make me to live; or rather, "and" or "for thou hast recovered (t) me, and made me to live"; for the Lord had not only promised it, but he had done it, Is 38:15, and so the Targum,
"and hast quickened me, and sustained me.''
(t) So Gataker.
John Wesley
38:16 By these - By thy promises, and thy performance of them; therefore it is not strange, that one word of God hath brought me back from the jaws of death.
Robert Jamieson, A. R. Fausset and David Brown
38:16 by these--namely, by God's benefits, which are implied in the context (Is 38:15, "He hath Himself done it" "unto me"). All "men live by these" benefits (Ps 104:27-30), "and in all these is the life of my spirit," that is, I also live by them (Deut 8:3).
and (wilt) make me to live--The Hebrew is imperative, "make me to live." In this view he adds a prayer to the confident hope founded on his comparative convalescence, which he expressed, "Thou wilt recover me" [MAURER].
38:1738:17: Ահաւասիկ ՚ի խաղաղութիւն դարձաւ դառնութիւն իմ. փրկեցեր զանձն իմ զի մի՛ կորեայց, եւ ընկեցեր յետո՛յ իմ զամենայն զմեղս իմ[10025]։ [10025] Յօրինակին գրեալ. Յետոյ իմ զամենայն. չակերտ ՚ի վերայ եդեալ՝ ակնարկի բառնալ զիմն. համաձայն ոմանց։
17 Ահաւասիկ խաղաղութեան փոխուեց իմ դառնութիւնը. դու փրկեցիր իմ հոգին, որ չկործանուեմ, ինձնից յետ վանեցիր իմ բոլոր մեղքերը:
17 Խաղաղութեան տեղ մեծ դառնութիւն եկաւ ինծի. Բայց դուն իմ հոգիս սիրեցիր ու ապականութեան գուբէն փրկեցիր, Վասն զի բոլոր մեղքերս կռնակիդ ետեւը նետեցիր։
Ահաւասիկ ի խաղաղութիւն դարձաւ դառնութիւն իմ. փրկեցեր զանձն իմ զի մի՛ կորեայց, եւ ընկեցեր յետոյ իմ զամենայն զմեղս իմ:

38:17: Ահաւասիկ ՚ի խաղաղութիւն դարձաւ դառնութիւն իմ. փրկեցեր զանձն իմ զի մի՛ կորեայց, եւ ընկեցեր յետո՛յ իմ զամենայն զմեղս իմ[10025]։
[10025] Յօրինակին գրեալ. Յետոյ իմ զամենայն. չակերտ ՚ի վերայ եդեալ՝ ակնարկի բառնալ զիմն. համաձայն ոմանց։
17 Ահաւասիկ խաղաղութեան փոխուեց իմ դառնութիւնը. դու փրկեցիր իմ հոգին, որ չկործանուեմ, ինձնից յետ վանեցիր իմ բոլոր մեղքերը:
17 Խաղաղութեան տեղ մեծ դառնութիւն եկաւ ինծի. Բայց դուն իմ հոգիս սիրեցիր ու ապականութեան գուբէն փրկեցիր, Վասն զի բոլոր մեղքերս կռնակիդ ետեւը նետեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
38:1738:17 Вот, во благо мне была сильная горесть, и Ты избавил душу мою от рва погибели, бросил все грехи мои за хребет Свой.
38:17 εἵλου αιρεω choose γάρ γαρ for μου μου of me; mine τὴν ο the ψυχήν ψυχη soul ἵνα ινα so; that μὴ μη not ἀπόληται απολλυμι destroy; lose καὶ και and; even ἀπέρριψας απορριπτω toss away ὀπίσω οπισω in back; after μου μου of me; mine πάσας πας all; every τὰς ο the ἁμαρτίας αμαρτια sin; fault μου μου of me; mine
38:17 הִנֵּ֥ה hinnˌē הִנֵּה behold לְ lᵊ לְ to שָׁלֹ֖ום šālˌôm שָׁלֹום peace מַר־ mar- מרר be bitter לִ֣י lˈî לְ to מָ֑ר mˈār מַר bitter וְ wᵊ וְ and אַתָּ֞ה ʔattˈā אַתָּה you חָשַׁ֤קְתָּ ḥāšˈaqtā חשׁק love נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul מִ mi מִן from שַּׁ֣חַת ššˈaḥaṯ שַׁחַת pit בְּלִ֔י bᵊlˈî בְּלִי destruction כִּ֥י kˌî כִּי that הִשְׁלַ֛כְתָּ hišlˈaḵtā שׁלך throw אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after גֵוְךָ֖ ḡēwᵊḵˌā גֵּו back כָּל־ kol- כֹּל whole חֲטָאָֽי׃ ḥᵃṭāʔˈāy חֵטְא offence
38:17. ecce in pace amaritudo mea amarissima tu autem eruisti animam meam ut non periret proiecisti post tergum tuum omnia peccata meaBehold in peace is my bitterness most bitter: but thou hast delivered my soul that it should not perish, thou hast cast all my sins behind thy back.
17. Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption; for thou hast cast all my sins behind thy back.
38:17. Behold, in peace my bitterness is most bitter. But you have rescued my soul, so that it would not perish. You have cast all my sins behind your back.
38:17. Behold, for peace I had great bitterness: but thou hast in love to my soul [delivered it] from the pit of corruption: for thou hast cast all my sins behind thy back.
Behold, for peace I had great bitterness: but thou hast in love to my soul [delivered it] from the pit of corruption: for thou hast cast all my sins behind thy back:

38:17 Вот, во благо мне была сильная горесть, и Ты избавил душу мою от рва погибели, бросил все грехи мои за хребет Свой.
38:17
εἵλου αιρεω choose
γάρ γαρ for
μου μου of me; mine
τὴν ο the
ψυχήν ψυχη soul
ἵνα ινα so; that
μὴ μη not
ἀπόληται απολλυμι destroy; lose
καὶ και and; even
ἀπέρριψας απορριπτω toss away
ὀπίσω οπισω in back; after
μου μου of me; mine
πάσας πας all; every
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
μου μου of me; mine
38:17
הִנֵּ֥ה hinnˌē הִנֵּה behold
לְ lᵊ לְ to
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
מַר־ mar- מרר be bitter
לִ֣י lˈî לְ to
מָ֑ר mˈār מַר bitter
וְ wᵊ וְ and
אַתָּ֞ה ʔattˈā אַתָּה you
חָשַׁ֤קְתָּ ḥāšˈaqtā חשׁק love
נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul
מִ mi מִן from
שַּׁ֣חַת ššˈaḥaṯ שַׁחַת pit
בְּלִ֔י bᵊlˈî בְּלִי destruction
כִּ֥י kˌî כִּי that
הִשְׁלַ֛כְתָּ hišlˈaḵtā שׁלך throw
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
גֵוְךָ֖ ḡēwᵊḵˌā גֵּו back
כָּל־ kol- כֹּל whole
חֲטָאָֽי׃ ḥᵃṭāʔˈāy חֵטְא offence
38:17. ecce in pace amaritudo mea amarissima tu autem eruisti animam meam ut non periret proiecisti post tergum tuum omnia peccata mea
Behold in peace is my bitterness most bitter: but thou hast delivered my soul that it should not perish, thou hast cast all my sins behind thy back.
38:17. Behold, in peace my bitterness is most bitter. But you have rescued my soul, so that it would not perish. You have cast all my sins behind your back.
38:17. Behold, for peace I had great bitterness: but thou hast in love to my soul [delivered it] from the pit of corruption: for thou hast cast all my sins behind thy back.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:17: For peace I had great bitterness "My anguish is changed into ease" - מר לי מר mar li mar, "mutata mthi est amaritudo." Paronomasia; a figure which the prophet frequently admits. I do not always note it, because it cannot ever be preserved in the translation, and the sense seldom depends upon it. But here it perfectly clears up the great obscurity of the passage. See Lowth on the place.
Thou hast rescued - חשכת chashachta, with כ caph, instead of ק koph; so the Septuagint and Vulgate; Houbigant. See Chappelow on Job 33:18.
From perdition - משחת בלי mishshachath beli, ἱνα μη αποληται, Sept. ut non periret, "that it may not perish." Vulg. Perhaps inverting the order of the words. See Houbigant.
Thou hast in love to my soul - חשקת chashakta, "thou hast lovingly embraced" or kissed "my soul out of the pit of corruption."
Albert Barnes: Notes on the Bible - 1834
38:17: Behold, for peace - That is, instead of the health, happiness, and prosperity which I had enjoyed, and which I hope still to enjoy.
I had great bitterness - Hebrew, 'Bitterness to me, bitterness;' an emphatic expression, denoting intense sorrow.
But thou hast in love to my soul - Margin, 'Loved my soul from the pit.' The word which occurs here (חשׁקת châ shaqtâ) denotes properly to join or fasten together; then to be attached to anyone; to be united tenderly; to embrace. Here it means that God had loved him, and had thus delivered his soul from death.
Delivered it from the pit of corruption - The word rendered "corruption" (בלי belı̂ y), denotes consumption, destruction, perdition. It may be applied to the grave, or to the deep and dark abode of departed spirits; and the phrase here is evidently synonymous with sheol or hades. The grave, or the place for the dead, is often represented as a pit - deep and dark - to which the living descend (Job 17:16; Job 33:18, Job 33:24-25, Job 33:30; Psa 28:1; Psa 30:3; Psa 55:23; Psa 69:15; Psa 88:4; compare Isa 14:15, note, Isa 14:19, note).
For thou hast cast all my sins behind thy back - Thou hast forgiven them; hast ceased to punish me on account of them. This shows that Hezekiah, in accordance with the sentiment everywhere felt and expressed in the Bible, regarded his suffering as the fruit of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:17: for peace I had great bitterness: or, on my peace came great bitterness, Job 3:25, Job 3:26, Job 29:18; Psa 30:6, Psa 30:7
in love to my soul delivered it from the pit: Heb. loved my soul from the pit, Psa 30:3, Psa 40:2, Psa 86:13, Psa 88:4-6; Jon 2:6
thou hast cast: Isa 43:25; Psa 10:2, Psa 85:2; Jer 31:34; Mic 7:18, Mic 7:19
Geneva 1599
38:17 Behold, for (s) peace I had great bitterness: but thou hast in love to my soul [delivered it] from the pit of corruption: for thou hast cast all my (t) sins behind thy back.
(s) While I thought to have lived in rest and ease being delivered from my enemy, I had grief upon grief.
(t) He values more the remission of his sins, and God's favour than a thousand lives.
John Gill
38:17 Behold, for peace I had great bitterness,.... Meaning not that instead of peace and prosperity, which he expected would ensue upon the destruction of Sennacherib's army, came a bitter affliction upon him; for he is not now dwelling on that melancholy subject; but rather the sense is, that he now enjoyed great peace and happiness, though he had been in great bitterness; for the words may be rendered, "behold, I am in peace, I had great bitterness"; or thus, "behold my great bitterness is unto peace": or, "he has turned it into peace" (u); it has issued in it, and this is my present comfortable situation: "but", or rather,
and thou hast in love to my soul delivered it from the pit of corruption: the grave, where bodies rot and corrupt, and are quite abolished, as the word signifies; see Ps 30:3 or "thou hast embraced my soul from the pit of corruption (w)"; it seems to be an allusion to a tender parent, seeing his child sinking in a pit, runs with open arms to him, and embraces him, and takes him out. This may be applied to a state of nature, out of which the Lord in love delivers his people; which is signified by a pit, or dark dungeon, a lonely place, a filthy one, very uncomfortable, where they are starving and famishing; a pit, wherein is no water, Zech 9:11 and may fitly be called a pit of corruption, because of their corrupt nature, estate, and actions; out of this the Lord brings his people at conversion, and that because of his great love to their souls, and his delight in them; or it may be applied to their deliverance from the bottomless pit of destruction, which is owing to the Lord's being gracious to them, and having found a ransom for them, his own Son, Job 33:24, and to this sense the Septuagint, Vulgate Latin, and Arabic versions seem to incline; "for thou hast delivered my soul that it might not perish": in love to their souls, and that they may not perish, he binds them up in the bundle of life, with the Lord their God; he redeems their souls from sin, Satan, and the law; he regenerates, renews, and converts them, and preserves them safe to his everlasting kingdom and glory; in order to which, and to prevent their going down to the pit, they are put into the hands of Christ, redeemed by his precious blood, and are turned out of the broad road that leads to destruction:
for thou hast cast all my sins behind thy back; as loathsome and abominable, and so as not to be seen by him; for though God sees all the sins of his people with his eye of omniscience, and in his providence takes notice of them, and chastises for them, yet not with his eye of avenging justice; because Christ has took them on himself, and made satisfaction for them, and an end of them; they are removed from them as far as the east is from the west, and no more to be seen upon them; nor will they be any more set before his face, or in the light of his countenance; but as they are out of sight they will be out of mind, never more remembered, but forgotten; as what is cast behind the back is seen and remembered no more. The phrase is expressive of the full forgiveness of sins, even of all sins; see Ps 85:2, the object of God's love is the souls of his people; the instance of it is the delivery of them from the pit of corruption; the evidence of it is the pardon of their sins.
(u) Abendana, after Joseph Kimchi, interprets it of changing bitterness into peace; he observes in the phrase that the first signifies change or permutation as in Jer. xlvlii. 11. and the second bitterness: and that the sense is this, behold, unto peace he hath changed my bitterness, that is the bitterness and distress which I had, he hath changed into peace. (w) "et tu amplexus es amore animam meam a fovea abolitionis"; Montanus; "tu vero propenso amore complexus es animam meam", Piscator; "tu tenero amore complexus animam meam", Vitringa.
Robert Jamieson, A. R. Fausset and David Brown
38:17 for peace--instead of the prosperity which I had previously.
great bitterness--literally, "bitterness to me, bitterness"; expressing intense emotion.
in love--literally, "attachment," such as joins one to another tenderly; "Thou hast been lovingly attached to me from the pit"; pregnant phrase for, Thy love has gone down to the pit, and drawn me out from it. The "pit" is here simply death, in Hezekiah's sense; realized in its fulness only in reference to the soul's redemption from hell by Jesus Christ (Is 61:1), who went down to the pit for that purpose Himself (Ps 88:4-6; Zech 9:11-12; Heb 13:20). "Sin" and sickness are connected (Ps 103:3; compare Is 53:4, with Mt 8:17; Mt 9:5-6), especially under the Old Testament dispensation of temporal sanctions; but even now, sickness, though not invariably arising from sin in individuals, is connected with it in the general moral view.
cast . . . behind back--consigned my sins to oblivion. The same phrase occurs (3Kings 14:9; Neh 9:26; Ps 50:17). Contrast Ps 90:8, "Thou hast set our iniquities before thee, our secret sins in the light of thy countenance."
38:1838:18: Զի ո՛չ թէ որ ՚ի դժոխս են՝ խոստովան առնիցին առ քեզ. եւ ո՛չ մեռեալք օրհնեսցեն զքեզ, եւ ո՛չ յուսասցին յողորմութիւնս քո՝ ոյք իջանեն ՚ի գուբ[10026]։ [10026] Ոմանք. ՚Ի դժոխսն են՝ խոստովան առնին... եւ ոչ յուսացեալ են յողորմութիւն քո։
18 Գերեզմանում գտնուողները չէ, որ պիտի խոստովանեն քեզ, մեռածները չեն, որ պիտի օրհնեն քեզ, եւ ոչ էլ քո ողորմութեանն են յուսալու նրանք, ովքեր գերեզման են իջնում:
18 Քանզի գերեզմանը քեզ չի կրնար օրհնել, Մահը քեզի փառք չի կրնար տալ. Գուբը իջնողները քու ճշմարտութեանդ չեն կրնար յուսալ։
Զի ոչ թէ որ ի դժոխս են` խոստովան առնիցին առ քեզ, եւ ոչ մեռեալք օրհնեսցեն զքեզ, եւ ոչ յուսասցին յողորմութիւնս քո` ոյք իջանեն ի գուբ:

38:18: Զի ո՛չ թէ որ ՚ի դժոխս են՝ խոստովան առնիցին առ քեզ. եւ ո՛չ մեռեալք օրհնեսցեն զքեզ, եւ ո՛չ յուսասցին յողորմութիւնս քո՝ ոյք իջանեն ՚ի գուբ[10026]։
[10026] Ոմանք. ՚Ի դժոխսն են՝ խոստովան առնին... եւ ոչ յուսացեալ են յողորմութիւն քո։
18 Գերեզմանում գտնուողները չէ, որ պիտի խոստովանեն քեզ, մեռածները չեն, որ պիտի օրհնեն քեզ, եւ ոչ էլ քո ողորմութեանն են յուսալու նրանք, ովքեր գերեզման են իջնում:
18 Քանզի գերեզմանը քեզ չի կրնար օրհնել, Մահը քեզի փառք չի կրնար տալ. Գուբը իջնողները քու ճշմարտութեանդ չեն կրնար յուսալ։
zohrab-1805▾ eastern-1994▾ western am▾
38:1838:18 Ибо не преисподняя славит Тебя, не смерть восхваляет Тебя, не нисшедшие в могилу уповают на истину Твою.
38:18 οὐ ου not γὰρ γαρ for οἱ ο the ἐν εν in ᾅδου αδης Hades αἰνέσουσίν αινεω sing praise σε σε.1 you οὐδὲ ουδε not even; neither οἱ ο the ἀποθανόντες αποθνησκω die εὐλογήσουσίν ευλογεω commend; acclaim σε σε.1 you οὐδὲ ουδε not even; neither ἐλπιοῦσιν ελπιζω hope οἱ ο the ἐν εν in ᾅδου αδης Hades τὴν ο the ἐλεημοσύνην ελεημοσυνη mercy σου σου of you; your
38:18 כִּ֣י kˈî כִּי that לֹ֥א lˌō לֹא not שְׁאֹ֛ול šᵊʔˈôl שְׁאֹול nether world תֹּודֶ֖ךָּ tôḏˌekkā ידה praise מָ֣וֶת mˈāweṯ מָוֶת death יְהַלְלֶ֑ךָּ yᵊhallˈekkā הלל praise לֹֽא־ lˈō- לֹא not יְשַׂבְּר֥וּ yᵊśabbᵊrˌû שׂבר examine יֹֽורְדֵי־ yˈôrᵊḏê- ירד descend בֹ֖ור vˌôr בֹּור cistern אֶל־ ʔel- אֶל to אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
38:18. quia non infernus confitebitur tibi neque mors laudabit te non expectabunt qui descendunt in lacum veritatem tuamFor hell shall not confess to thee, neither shall death praise thee: nor shall they that go down into the pit, look for thy truth.
18. For the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth.
38:18. For Hell will not confess to you, and death will not praise you. Those who descend into the pit will not hope for your truth.
38:18. For the grave cannot praise thee, death can [not] celebrate thee: they that go down into the pit cannot hope for thy truth.
For the grave cannot praise thee, death can [not] celebrate thee: they that go down into the pit cannot hope for thy truth:

38:18 Ибо не преисподняя славит Тебя, не смерть восхваляет Тебя, не нисшедшие в могилу уповают на истину Твою.
38:18
οὐ ου not
γὰρ γαρ for
οἱ ο the
ἐν εν in
ᾅδου αδης Hades
αἰνέσουσίν αινεω sing praise
σε σε.1 you
οὐδὲ ουδε not even; neither
οἱ ο the
ἀποθανόντες αποθνησκω die
εὐλογήσουσίν ευλογεω commend; acclaim
σε σε.1 you
οὐδὲ ουδε not even; neither
ἐλπιοῦσιν ελπιζω hope
οἱ ο the
ἐν εν in
ᾅδου αδης Hades
τὴν ο the
ἐλεημοσύνην ελεημοσυνη mercy
σου σου of you; your
38:18
כִּ֣י kˈî כִּי that
לֹ֥א lˌō לֹא not
שְׁאֹ֛ול šᵊʔˈôl שְׁאֹול nether world
תֹּודֶ֖ךָּ tôḏˌekkā ידה praise
מָ֣וֶת mˈāweṯ מָוֶת death
יְהַלְלֶ֑ךָּ yᵊhallˈekkā הלל praise
לֹֽא־ lˈō- לֹא not
יְשַׂבְּר֥וּ yᵊśabbᵊrˌû שׂבר examine
יֹֽורְדֵי־ yˈôrᵊḏê- ירד descend
בֹ֖ור vˌôr בֹּור cistern
אֶל־ ʔel- אֶל to
אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
38:18. quia non infernus confitebitur tibi neque mors laudabit te non expectabunt qui descendunt in lacum veritatem tuam
For hell shall not confess to thee, neither shall death praise thee: nor shall they that go down into the pit, look for thy truth.
38:18. For Hell will not confess to you, and death will not praise you. Those who descend into the pit will not hope for your truth.
38:18. For the grave cannot praise thee, death can [not] celebrate thee: they that go down into the pit cannot hope for thy truth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19-20: Здесь проводится общая ветхозаветным писателям мысль о том, что состояние умерших есть состояние полного безразличия ко всему великому и, в частности, к делам Божиим, совершающимся на земле (ср. Пс 6:6; 87:11-13; 113:25-26). Напротив, живой человек может всегда прославлять Бога своей богоугодной жизнью и наставить на путь добродетели и детей своих. Езекия обещает восхвалять Бога и в песнях во храме, что он и исполнил, устроив оркестры из левитов (ср. 2: Пар 29:30).
Albert Barnes: Notes on the Bible - 1834
38:18: For the grave cannot praise thee - The Hebrew word here is sheol. It is put by metonymy here for those who are in the grave, that is, for the dead. The word 'praise' here refers evidently to the public and solemn celebration of the goodness of God. It is clear, I think, that Hezekiah had a belief in a future state, or that he expected to dwell with 'the inhabitants of the land of silence' Isa 38:11 when he died. But he did not regard that state as one adapted to the celebration of the public praises of God. It was a land of darkness; an abode of silence and stillness; a place where there was no temple, and no public praise such as he had been accustomed to. A similar sentiment is expressed by David in Psa 6:5 :
For in death there is no remembrance of thee;
In the grave who shall give thee thanks?
In regard to the Jewish conceptions of the state of the dead, see the notes at Isa 14:15, Isa 14:19.
(See the Supplementary note at Isa 14:9; also the Prefatory Remarks by the Editor on the Author's exposition of Job. The ideas entertained by the Author on the state of knowledge among the ancient saints regarding a future world, cannot but be regarded as especially unfortunate. After the fashion of some German critics, the Old Testament worthies are reduced to the same level with the heroes of Homer and Virgil, as far as this matter is concerned at least.)
Cannot hope for thy truth - They are shut out from all the means by which thy truth is brought to the mind, and the offers of salvation are presented. Their probation is at an end; their privileges are closed; their destiny is sealed up. The idea is, it is a privilege to live, because this is a world where the offers of salvation are made, and where those who are conscious of guilt may hope in the mercy of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:18: the grave: Psa 6:5, Psa 30:9, Psa 88:11, Psa 115:17, Psa 115:18; Ecc 9:10
they that: Num 16:33; Pro 14:32; Mat 8:12, Mat 25:46; Luk 16:26-31
Carl Friedrich Keil and Franz Delitzsch
38:18
In strophe 4 he rejoices in the preservation of his life as the highest good, and promises to praise God for it as long as he lives.
"For Hades does not praise Thee; death does not sing praises to Thee:
They that sink into the grave do not hope for Thy truth.
The living, the living, he praises Thee, as I do today;
The father to the children makes known Thy truth.
Jehovah is ready to give me salvation;
Therefore will we play my stringed instruments all the days of my life
In the house of Jehovah."
We have here that comfortless idea of the future state, which is so common in the Psalms (vid., Ps 6:6; Ps 30:10; Ps 88:12-13, cf., Ps 115:17), and also in the book of Ecclesiastes (Eccles 9:4-5, Eccles 9:10). The foundation of this idea, notwithstanding the mythological dress, is an actual truth (vid., Psychol. p. 409), which the personal faith of the hero of Job endeavours to surmount (Comment. pp. 150-153, and elsewhere), but the decisive removal of which was only to be effected by the progressive history of salvation. The v. is introduced with "for" (kı̄), inasmuch as the gracious act of God is accounted for on the ground that He wished to be still further glorified by His servant whom He delivered. לא, in Is 38:18, is written only once instead of twice, as in Is 23:4. They "sink into the grave," i.e., are not thought of as dying, but as already dead. "Truth" ('ĕmeth) is the sincerity of God, with which He keeps His promises. Is 38:19 reminds us that Manasseh, who was twelve years old when he succeeded his father, was not yet born (cf., Is 39:7). The להושׁיעני יהוה, μέλλει σώζειν με, is the same as in Is 37:26. The change in the number in Is 38:20 may be explained from the fact that the writer thought of himself as the choral leader of his family; ay is a suffix, not a substantive termination (Ewald, 164, p. 427). The impression follows us to the end, that we have cultivated rather than original poetry here. Hezekiah's love to the older sacred literature is well known. He restored the liturgical psalmody (2Chron 29:30). He caused a further collection of proverbs to be made, as a supplement to the older book of Proverbs (Prov 25:1). The "men of Hezekiah" resembled the Pisistratian Society, of which Onomacritos was the head.
Geneva 1599
38:18 For (u) the grave cannot praise thee, death can [not] celebrate thee: they that go down into the pit cannot hope for thy truth.
(u) For as much as God has placed man in this world to glorify him, the godly take it as a sign of his wrath, when their days were shortened, either because they seemed unworthy for their sins to live longer in his service, or for their zeal to God's glory, seeing that there are so few in earth who regard it as in (Ps 6:5, Ps 115:17).
John Gill
38:18 For the grave cannot praise thee, death can not celebrate thee,.... That is, they that are in the grave, and under the power of death, they cannot celebrate the praises of God with their bodily organs; their souls may praise him in heaven, but they in their bodies cannot till the resurrection morn, or as long as they are under the dominion of the grave; so the Targum,
"they that are in the grave cannot confess before thee, and the dead cannot praise thee;''
in like manner the Septuagint and Arabic versions: this shows the design of God in restoring him from his sickness, and the view he himself had in desiring life, which was to praise the Lord; and which end could not have been answered had he died, and been laid in the grave:
they that go down to the pit cannot hope for thy truth: for the performance of promises, in which the truth and faithfulness of God appear; or for the Messiah, the truth of all the types of the former dispensation; those that go down to the pit of the grave, or are carried and laid there, can have no exercise of faith and hope concerning these things.
John Wesley
38:18 Praise - The dead are not capable of glorifying thy name among men upon earth. They cannot expect nor receive the accomplishment of thy promised goodness in the land of the living.
Robert Jamieson, A. R. Fausset and David Brown
38:18 death--that is, the dead; Hades and its inhabitants (Job 28:22; see on Is 38:11). Plainly Hezekiah believed in a world of disembodied spirits; his language does not imply what skepticism has drawn from it, but simply that he regarded the disembodied state as one incapable of declaring the praises of God before men, for it is, as regards this world, an unseen land of stillness; "the living" alone can praise God on earth, in reference to which only he is speaking; Is 57:1-2 shows that at this time the true view of the blessedness of the righteous dead was held, though not with the full clearness of the Gospel, which "has brought life and immortality to light" (Ti2 1:10).
hope for thy truth-- (Ps 104:27). Their probation is at an end. They can no longer exercise faith and hope in regard to Thy faithfulness to Thy promises, which are limited to the present state. For "hope" ceases (even in the case of the godly) when sight begins (Rom 8:24-25); the ungodly have "no hope" (Th1 4:13). Hope in God's truth is one of the grounds of praise to God (Ps 71:14; Ps 119:49). Others translate, "cannot celebrate."
38:1938:19: Այլ կենդանի՛ք օրհնեսցեն զքեզ. որպէս եւ եսս այսուհետեւ մանկունս ծնայց, որ պատմեսցեն զարդարութիւն քո[10027], [10027] Ոմանք. Օրհնեն զքեզ. որպէս եւ ես։
19 Ապրողները պիտի օրհնեն քեզ, ինչպէս ես այժմ: Այսուհետեւ մանուկներ պիտի ծնեմ, որ պատմեն քո արդարութեան մասին,
19 Ապրողը, ապրո՛ղը քեզ պիտի օրհնէ, Ինչպէս ես այսօր կ’ընեմ։Հայրը իր որդիներուն պիտի գիտցնէ քու ճշմարտութիւնդ։
Այլ կենդանիք օրհնեսցեն զքեզ` որպէս եւ եսս. այսուհետեւ մանկունս ծնայց` որ պատմեսցեն զարդարութիւն քո, Տէր փրկութեան իմոյ:

38:19: Այլ կենդանի՛ք օրհնեսցեն զքեզ. որպէս եւ եսս այսուհետեւ մանկունս ծնայց, որ պատմեսցեն զարդարութիւն քո[10027],
[10027] Ոմանք. Օրհնեն զքեզ. որպէս եւ ես։
19 Ապրողները պիտի օրհնեն քեզ, ինչպէս ես այժմ: Այսուհետեւ մանուկներ պիտի ծնեմ, որ պատմեն քո արդարութեան մասին,
19 Ապրողը, ապրո՛ղը քեզ պիտի օրհնէ, Ինչպէս ես այսօր կ’ընեմ։Հայրը իր որդիներուն պիտի գիտցնէ քու ճշմարտութիւնդ։
zohrab-1805▾ eastern-1994▾ western am▾
38:1938:19 Живой, только живой прославит Тебя, как я ныне: отец возвестит детям истину Твою.
38:19 οἱ ο the ζῶντως ζαω live; alive εὐλογήσουσίν ευλογεω commend; acclaim σε σε.1 you ὃν ος who; what τρόπον τροπος manner; by means κἀγώ καγω and I ἀπὸ απο from; away γὰρ γαρ for τῆς ο the σήμερον σημερον today; present παιδία παιδιον toddler; little child ποιήσω ποιεω do; make ἃ ος who; what ἀναγγελοῦσιν αναγγελλω announce τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your
38:19 חַ֥י ḥˌay חַי alive חַ֛י ḥˈay חַי alive ה֥וּא hˌû הוּא he יֹודֶ֖ךָ yôḏˌeḵā ידה praise כָּמֹ֣ונִי kāmˈônî כְּמֹו like הַ ha הַ the יֹּ֑ום yyˈôm יֹום day אָ֣ב ʔˈāv אָב father לְ lᵊ לְ to בָנִ֔ים vānˈîm בֵּן son יֹודִ֖יעַ yôḏˌîₐʕ ידע know אֶל־ ʔel- אֶל to אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
38:19. vivens vivens ipse confitebitur tibi sicut et ego hodie pater filiis notam faciet veritatem tuamThe living, the living, he shall give praise to thee, as I do this day: the father shall make the truth known to the children.
19. The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth.
38:19. The living, the living, these will give praise to you, as I also do this day! The father will make the truth known to the sons.
38:19. The living, the living, he shall praise thee, as I [do] this day: the father to the children shall make known thy truth.
The living, the living, he shall praise thee, as I [do] this day: the father to the children shall make known thy truth:

38:19 Живой, только живой прославит Тебя, как я ныне: отец возвестит детям истину Твою.
38:19
οἱ ο the
ζῶντως ζαω live; alive
εὐλογήσουσίν ευλογεω commend; acclaim
σε σε.1 you
ὃν ος who; what
τρόπον τροπος manner; by means
κἀγώ καγω and I
ἀπὸ απο from; away
γὰρ γαρ for
τῆς ο the
σήμερον σημερον today; present
παιδία παιδιον toddler; little child
ποιήσω ποιεω do; make
ος who; what
ἀναγγελοῦσιν αναγγελλω announce
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
38:19
חַ֥י ḥˌay חַי alive
חַ֛י ḥˈay חַי alive
ה֥וּא hˌû הוּא he
יֹודֶ֖ךָ yôḏˌeḵā ידה praise
כָּמֹ֣ונִי kāmˈônî כְּמֹו like
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
אָ֣ב ʔˈāv אָב father
לְ lᵊ לְ to
בָנִ֔ים vānˈîm בֵּן son
יֹודִ֖יעַ yôḏˌîₐʕ ידע know
אֶל־ ʔel- אֶל to
אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
38:19. vivens vivens ipse confitebitur tibi sicut et ego hodie pater filiis notam faciet veritatem tuam
The living, the living, he shall give praise to thee, as I do this day: the father shall make the truth known to the children.
38:19. The living, the living, these will give praise to you, as I also do this day! The father will make the truth known to the sons.
38:19. The living, the living, he shall praise thee, as I [do] this day: the father to the children shall make known thy truth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:19: Thy truth - אל אמתך el amittecha. A MS. omits אל el; and instead of אל el, an ancient MS. and one edition read את eth. The same mistake as in Psa 2:7.
Albert Barnes: Notes on the Bible - 1834
38:19: The living, the living - An emphatic or intensive form of expression, as in Isa 38:11, Isa 38:17. Nothing would express his idea but a repetition of the word, as if the heart was full of it.
The father to the children - One generation of the living to another. The father shall have so deep a sense of the goodness of God that he shall desire to make it known to his children, and to perpetuate the memory of it in the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:19: the living: Psa 146:2; Ecc 9:10; Joh 9:4
the father: Gen 18:19; Exo 12:26, Exo 12:27, Exo 13:14, Exo 13:15; Deu 4:9, Deu 6:7; Jos 4:21, Jos 4:22; Psa 78:3-6, Psa 145:4; Joe 1:3
Geneva 1599
38:19 The living, the living, he shall praise thee, as I [do] this day: the father to the (x) children shall make known thy truth.
(x) All posterity will acknowledge and the fathers according to their duty toward their children will instruct them in your graces and mercies toward me.
John Gill
38:19 The living, the living, he shall praise thee, as I do this day,.... Every one of the living, or such who are both corporeally and spiritually alive; and therefore the word is repeated; none but such who are alive in a corporeal sense can praise the Lord in this world; and none but such who are spiritually alive can praise him aright, and such do under a true sense of the greatness of his mercies, and of their own unworthiness; and such a one was Hezekiah; for the words may be rendered, "as I am this day (x)"; that is, alive in both the above senses; and so did he praise God, in such a spiritual manner, even on the day he committed this to writing, and was now in the temple offering up this thanksgiving:
the father to the children shall make known thy truth: not meaning himself, for at this time he had no children; though, no doubt, when he had any, as he afterwards had, particularly Manasseh, he took care to acquaint him with the truth and faithfulness of God in the fulfilling of his promises to him; and which every religious parent would do, and so transmit the memory thereof to future ages.
(x) "quails ego sum hodie", Syr.
Robert Jamieson, A. R. Fausset and David Brown
38:19 living . . . living--emphatic repetition, as in Is 38:11, Is 38:17; his heart is so full of the main object of his prayer that, for want of adequate words, he repeats the same word.
father to the children--one generation of the living to another. He probably, also, hints at his own desire to live until he should have a child, the successor to his throne, to whom he might make known and so perpetuate the memory of God's truth.
truth--faithfulness to His promises; especially in Hezekiah's case, His promise of hearing prayer.
38:2038:20: Տէր փրկութեան իմոյ։ Եւ ո՛չ դադարեցից օրհնել զքեզ սաղմոսարանաւ զամենայն աւուրս կենաց իմոց, յանդիման տաճարիդ Աստուծոյ։
20 ո՛վ փրկիչ իմ Տէր: Եւ իմ կեանքի բոլոր օրերին քո աստուածային տաճարի առաջ չեմ դադարելու սաղմոսարանով օրհներգելու քեզ»:
20 Տէրը իմ փրկութիւնս եղաւ, Անոր համար մեր կեանքին բոլոր օրերուն մէջ, Իմ օրհնութիւններս Տէրոջը տանը մէջ Լար ունեցող նուագարաններով պիտի երգենք։
Եւ ոչ դադարեցից օրհնել զքեզ սաղմոսարանաւ զամենայն աւուրս կենաց իմոց յանդիման տաճարիդ Աստուծոյ:

38:20: Տէր փրկութեան իմոյ։ Եւ ո՛չ դադարեցից օրհնել զքեզ սաղմոսարանաւ զամենայն աւուրս կենաց իմոց, յանդիման տաճարիդ Աստուծոյ։
20 ո՛վ փրկիչ իմ Տէր: Եւ իմ կեանքի բոլոր օրերին քո աստուածային տաճարի առաջ չեմ դադարելու սաղմոսարանով օրհներգելու քեզ»:
20 Տէրը իմ փրկութիւնս եղաւ, Անոր համար մեր կեանքին բոլոր օրերուն մէջ, Իմ օրհնութիւններս Տէրոջը տանը մէջ Լար ունեցող նուագարաններով պիտի երգենք։
zohrab-1805▾ eastern-1994▾ western am▾
38:2038:20 Господь спасет меня; и мы во все дни жизни нашей {со звуками} струн моих будем воспевать песни в доме Господнем>>.
38:20 κύριε κυριος lord; master τῆς ο the σωτηρίας σωτηρια safety μου μου of me; mine καὶ και and; even οὐ ου not παύσομαι παυω stop εὐλογῶν ευλογεω commend; acclaim σε σε.1 you μετὰ μετα with; amid ψαλτηρίου ψαλτηριον all; every τὰς ο the ἡμέρας ημερα day τῆς ο the ζωῆς ζωη life; vitality μου μου of me; mine κατέναντι κατεναντι opposite; before τοῦ ο the οἴκου οικος home; household τοῦ ο the θεοῦ θεος God
38:20 יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to הֹושִׁיעֵ֑נִי hôšîʕˈēnî ישׁע help וּ û וְ and נְגִנֹותַ֧י nᵊḡinôṯˈay נְגִינָה music נְנַגֵּ֛ן nᵊnaggˈēn נגן play harp כָּל־ kol- כֹּל whole יְמֵ֥י yᵊmˌê יֹום day חַיֵּ֖ינוּ ḥayyˌênû חַיִּים life עַל־ ʕal- עַל upon בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
38:20. Domine salvum me fac et psalmos nostros cantabimus cunctis diebus vitae nostrae in domo DominiO Lord, save me, and we will sing our psalms all the days of our life in the house of the Lord.
20. The LORD is to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD.
38:20. O Lord, save me! And we will sing our psalms, all the days of our life, in the house of the Lord.”
38:20. The LORD [was ready] to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD.
The LORD [was ready] to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD:

38:20 Господь спасет меня; и мы во все дни жизни нашей {со звуками} струн моих будем воспевать песни в доме Господнем>>.
38:20
κύριε κυριος lord; master
τῆς ο the
σωτηρίας σωτηρια safety
μου μου of me; mine
καὶ και and; even
οὐ ου not
παύσομαι παυω stop
εὐλογῶν ευλογεω commend; acclaim
σε σε.1 you
μετὰ μετα with; amid
ψαλτηρίου ψαλτηριον all; every
τὰς ο the
ἡμέρας ημερα day
τῆς ο the
ζωῆς ζωη life; vitality
μου μου of me; mine
κατέναντι κατεναντι opposite; before
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
θεοῦ θεος God
38:20
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
הֹושִׁיעֵ֑נִי hôšîʕˈēnî ישׁע help
וּ û וְ and
נְגִנֹותַ֧י nᵊḡinôṯˈay נְגִינָה music
נְנַגֵּ֛ן nᵊnaggˈēn נגן play harp
כָּל־ kol- כֹּל whole
יְמֵ֥י yᵊmˌê יֹום day
חַיֵּ֖ינוּ ḥayyˌênû חַיִּים life
עַל־ ʕal- עַל upon
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
38:20. Domine salvum me fac et psalmos nostros cantabimus cunctis diebus vitae nostrae in domo Domini
O Lord, save me, and we will sing our psalms all the days of our life in the house of the Lord.
38:20. O Lord, save me! And we will sing our psalms, all the days of our life, in the house of the Lord.”
38:20. The LORD [was ready] to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
38:20: The Lord was ready to save me - He was prompt, quick to save me. He did not hesitate or delay.
Therefore we will sing my songs - That is, my family and nation. The song of Hezekiah was designed evidently not as a mere record, but to be used in celebrating the praises of God, and probably in a public manner in the temple. The restoration of the monarch was a fit occasion for public rejoicing; and it is probable that this ode was composed to be used by the company of singers that were employed constantly in the temple.
To the stringed instruments - We will set it to music, and will use it publicly (see the notes at Isa 5:12).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:20: therefore: Psa 9:13, Psa 9:14, Psa 27:5, Psa 27:6, Psa 30:11, Psa 30:12, Psa 51:15, Psa 66:13-15, Psa 145:2
to the stringed: Psa 150:4; Hab 3:19
Geneva 1599
38:20 The LORD [was ready] to save me: therefore we will sing my songs to the stringed instruments all the days of (y) our life in the house of the LORD.
(y) He shows what is the use of the Congregation and Church, that is, to give the Lord thanks for his benefits.
John Gill
38:20 The Lord was ready to save me,.... Or, "the Lord to save me (y)"; he was at hand to save him; he was both able and willing to save him; he was a present help in time of need; he arose for his help, and that right early; he very quickly delivered him out of his distress; he, who one day expected death every moment, was the next day in the temple praising God:
therefore will we sing my songs; which were made by him, or concerning him, or which he ordered to be sung, as he did the Psalms of David, 2Chron 29:30,
to the stringed instruments: which were touched with the fingers, or struck with a quill or bow; which distinguishes them from wind instruments, which were blown with the mouth; each of these were used in the temple service:
all the days of our life; he had before said "we will sing", meaning his family and his friends with him, his courtiers, princes, and nobles, or he and the singers of Israel; and this he determined to do as long as he and they lived; signifying, that the mercy granted would never be forgotten by him, as well as there would be new mercies every day, which would call for praise and thankfulness: and this he proposed to do
in the house of the Lord; in the temple; not only privately, but publicly; not in his closet and family only, but in the congregation of the people; that the goodness of God to him might be more known, and the praise and glory given him be the greater.
(y) "Dominus ad servandum me", Montanus; "Jehova est ad salvandum me", Cocceius, Vitringa.
John Wesley
38:20 Was ready - Was a present help.
Robert Jamieson, A. R. Fausset and David Brown
38:20 was ready--not in the Hebrew; "Jehovah was for my salvation," that is, saved me (compare Is 12:2).
we--I and my people.
in the house of the Lord--This song was designed, as many of the other Psalms, as a form to be used in public worship at stated times, perhaps on every anniversary of his recovery; hence "all the days of our life."
lump of figs--a round cake of figs pressed into a mass (1Kings 25:18). God works by means; the meanest of which He can make effectual.
boil--inflamed ulcer, produced by the plague.
38:2138:21: Եւ ասէ Եսայի ցԵզեկիա. Ա՛ռ դու պաղատիտս թզոյ՝ մանրեա՛ եւ դի՛ր ՚ի վերայ վիրիդ՝ եւ ողջասցի՛ս[10028]։ [10028] Ոմանք. Պաղատիտս ՚ի թզոյ։
21 Ապա Եսային Եզեկիային ասաց. «Թզի չի՛ր վերցրու, մանրի՛ր եւ դի՛ր վէրքիդ վրայ, եւ պիտի առողջանաս»:
21 Վասն զի Եսայի ըսեր էր. «Չոր թուզեր թող առնեն, մանրեն ու վէրքին վրայ դնեն եւ պիտի առողջանայ»։
Եւ ասէ Եսայի ցԵզեկիա. Առ դու պաղատիտս թզոյ, մանրեա եւ դիր ի վերայ վիրիդ` եւ ողջասցիս:

38:21: Եւ ասէ Եսայի ցԵզեկիա. Ա՛ռ դու պաղատիտս թզոյ՝ մանրեա՛ եւ դի՛ր ՚ի վերայ վիրիդ՝ եւ ողջասցի՛ս[10028]։
[10028] Ոմանք. Պաղատիտս ՚ի թզոյ։
21 Ապա Եսային Եզեկիային ասաց. «Թզի չի՛ր վերցրու, մանրի՛ր եւ դի՛ր վէրքիդ վրայ, եւ պիտի առողջանաս»:
21 Վասն զի Եսայի ըսեր էր. «Չոր թուզեր թող առնեն, մանրեն ու վէրքին վրայ դնեն եւ պիտի առողջանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
38:2138:21 И сказал Исаия: пусть принесут пласт смокв и обложат им нарыв; и он выздоровеет.
38:21 καὶ και and; even εἶπεν επω say; speak Ησαιας ησαιας Hēsaΐas; Iseas πρὸς προς to; toward Εζεκιαν εζεκιας Ezekias λαβὲ λαμβανω take; get παλάθην παλαθης from; out of σύκων συκη fig tree καὶ και and; even τρῖψον τριβω and; even κατάπλασαι καταπλασσω and; even ὑγιὴς υγιης healthy ἔσῃ ειμι be
38:21 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְשַׁעְיָ֔הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah יִשְׂא֖וּ yiśʔˌû נשׂא lift דְּבֶ֣לֶת dᵊvˈeleṯ דְּבֶלֶת fig cake תְּאֵנִ֑ים tᵊʔēnˈîm תְּאֵנָה fig וְ wᵊ וְ and יִמְרְח֥וּ yimrᵊḥˌû מרח rub עַֽל־ ʕˈal- עַל upon הַ ha הַ the שְּׁחִ֖ין ššᵊḥˌîn שְׁחִין boil וְ wᵊ וְ and יֶֽחִי׃ yˈeḥî חיה be alive
38:21. et iussit Isaias ut tollerent massam de ficis et cataplasmarent super vulnus et sanareturNow Isaias had ordered that they should take a lump of figs, and lay it as a plaster upon the wound, and that he should be healed.
21. Now Isaiah had said, Let them take a cake of figs, and lay it for a plaister upon the boil, and he shall recover.
38:21. Now Isaiah had ordered them to take a paste of figs, and to spread it like plaster over the wound, so that he would be healed.
38:21. For Isaiah had said, Let them take a lump of figs, and lay [it] for a plaister upon the boil, and he shall recover.
For Isaiah had said, Let them take a lump of figs, and lay [it] for a plaister upon the boil, and he shall recover:

38:21 И сказал Исаия: пусть принесут пласт смокв и обложат им нарыв; и он выздоровеет.
38:21
καὶ και and; even
εἶπεν επω say; speak
Ησαιας ησαιας Hēsaΐas; Iseas
πρὸς προς to; toward
Εζεκιαν εζεκιας Ezekias
λαβὲ λαμβανω take; get
παλάθην παλαθης from; out of
σύκων συκη fig tree
καὶ και and; even
τρῖψον τριβω and; even
κατάπλασαι καταπλασσω and; even
ὑγιὴς υγιης healthy
ἔσῃ ειμι be
38:21
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְשַׁעְיָ֔הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah
יִשְׂא֖וּ yiśʔˌû נשׂא lift
דְּבֶ֣לֶת dᵊvˈeleṯ דְּבֶלֶת fig cake
תְּאֵנִ֑ים tᵊʔēnˈîm תְּאֵנָה fig
וְ wᵊ וְ and
יִמְרְח֥וּ yimrᵊḥˌû מרח rub
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
שְּׁחִ֖ין ššᵊḥˌîn שְׁחִין boil
וְ wᵊ וְ and
יֶֽחִי׃ yˈeḥî חיה be alive
38:21. et iussit Isaias ut tollerent massam de ficis et cataplasmarent super vulnus et sanaretur
Now Isaias had ordered that they should take a lump of figs, and lay it as a plaster upon the wound, and that he should be healed.
38:21. Now Isaiah had ordered them to take a paste of figs, and to spread it like plaster over the wound, so that he would be healed.
38:21. For Isaiah had said, Let them take a lump of figs, and lay [it] for a plaister upon the boil, and he shall recover.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Стих 21-й должно поставить после 8-го стиха и 22-й после 6-го стиха.

На строфы молитва Езекии разделяется так.
1: строфа_Ст. 10-14_(2, 2, 2, 2, 2)
2: строфа_Ст. 15-19_(2, 2, 2, 2, 2)
3: строфа_Ст. 20: (заключение).
Adam Clarke: Commentary on the Bible - 1831
38:21: Let them take a lump of figs, etc. - God, in effecting this miraculous cure, was pleased to order the use of means not improper for that end.
"Folia, et, quae non maturuere, fici, strumis illinuntur omnibusque quae emollienda sunt discutiendave." - Plin. Nat. Hist. 23:7.
"Ad discutienda ea, quae in corporis parte aliqua coierunt, maxime possunt-ficus arida," etc. - Celsus, 5:11.
See the note on Kg2 20:7 (note). Philemon Holland translates the passage as a medical man: "The milke or white juice that the figge tree yieldeth is of the same nature that vinegre: and therefore it will cruddle milke as well as rennet, or rendles. The right season of gathering this milkie substance is before that the figs be ripe upon the tree; and then it must be dried in the shadow: thus prepared, it is good to break impostumes, and keepe ulcer open."
Albert Barnes: Notes on the Bible - 1834
38:21: For Isaiah had said - In the parallel place in Kings the statement in these two verses is introduced before the account of the miracle on the sun-dial, and before the account of his recovery Kg2 20:7-8. The order in which it is introduced, however, is not material.
Let them take a lump of figs - The word used here (דבלה debē lâ h) denotes "a round cake" of dried figs pressed together in a mass Sa1 25:18. Figs were thus pressed together for preservation, and for convenience of conveyance.
And lay it for a plaster - The word used here (מרח mâ rach) denotes properly to rub, bruise, crush by rubbing; then to rub, in, to anoint, to soften. Here it means they were to take dried figs and lay them softened on the ulcer.
Upon the boil - (משׁחין mashechı̂ yn). This word means a burning sore or an inflamed ulcer Exo 9:9, Exo 9:11; Lev 13:18-20. The verb in Arabic means to be hot, inflamed; to ulcerate. The noun is used to denote a species of black leprosy in Egypt, called elephantiasis, distinguished by the black scales with which the skin is covered, and by the swelling of the legs. Here it probably denotes a pestilential boil; an eruption, or inflamed ulceration produced by the plague, that threatened immediate death. Jerome says that the plaster of figs was medicinal, and adapted to reduce the inflammation and restore health. There is no improbability in the supposition; nor does anything in the narrative prohibit us from supposing that natural means might have been used to restore him. The miracle consisted in the arrest of the shade on the sun-dial, and in the announcement of Isaiah that he would recover. That figs, when dried, were used in the Materia Medica of the ancients, is asserted by both Pliny and Celsus (see Pliny, Nat. Hist. xxiii. 7; Celsus, v. 2, quoted by Lowth.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:21: For Isaiah: Kg2 20:7; Mar 7:33; Joh 9:6
Carl Friedrich Keil and Franz Delitzsch
38:21
On Is 38:21, Is 38:22, see the notes at the close of Is 38:4-6, where these two vv. belong.
Geneva 1599
38:21 For Isaiah had said, Let them take a lump of figs, and (z) lay [it] for a plaster upon the boil, and he shall recover.
(z) Read (4Kings 20:7).
John Gill
38:21 For Isaiah had said,.... Before the above writing was made, which ends in the preceding verse; for this and the following are added by Isaiah, or some other person, taken out of 4Kings 20:7. The Septuagint version adds, "to Hezekiah"; but the speech seems rather directed to some of his servants, or those that were about him:
let them take a lump of figs, and lay it for a plaster upon the boil, and he shall recover; which was done, and he did accordingly recover. Aben Ezra, Jarchi, and. Kimchi, all of them say, that this was a miracle within a miracle, since figs are hurtful to ulcers; and so say others; though it is observed by some, that they are useful for the ripening and breaking of ulcers; however, it was not from the natural force of these figs, but by the power of God, that this cure was effected; for, without that, it was impossible so malignant an ulcer and so deadly a sickness as Hezekiah's were could have been cured, and especially so suddenly; nor were these figs used as a medicine, but as a sign of recovery, according to the Lord's promise, and as a means of assisting Hezekiah's faith in it.
38:2238:22: Եւ ասէ. Ա՛յդ եղիցի նշան եթէ ելանիցեմ ՚ի տունն Աստուծոյ[10029]։[10029] Ոսկան յաւելու. Եւ ասէ Եզեկիա. Այդ եղի՛՛։
22 Իսկ նա պատասխանեց. «Դա նշան է, որ Աստծու տաճա՞րը պիտի մտնեմ»:
22 Ու Եզեկիա ըսեր էր. «Տէրոջը տունը ելլելուս նշանը ի՞նչ պիտի ըլլայ»։
Եւ ասէ. Այդ եղիցի նշան եթէ ելանիցեմ ի տունն Աստուծոյ:

38:22: Եւ ասէ. Ա՛յդ եղիցի նշան եթէ ելանիցեմ ՚ի տունն Աստուծոյ[10029]։
[10029] Ոսկան յաւելու. Եւ ասէ Եզեկիա. Այդ եղի՛՛։
22 Իսկ նա պատասխանեց. «Դա նշան է, որ Աստծու տաճա՞րը պիտի մտնեմ»:
22 Ու Եզեկիա ըսեր էր. «Տէրոջը տունը ելլելուս նշանը ի՞նչ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
38:2238:22 А Езекия сказал: какое знамение, что я буду ходить в дом Господень?
38:22 καὶ και and; even εἶπεν επω say; speak Εζεκιας εζεκιας Ezekias τοῦτο ουτος this; he τὸ ο the σημεῖον σημειον sign ὅτι οτι since; that ἀναβήσομαι αναβαινω step up; ascend εἰς εις into; for τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God
38:22 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah מָ֣ה mˈā מָה what אֹ֑ות ʔˈôṯ אֹות sign כִּ֥י kˌî כִּי that אֶעֱלֶ֖ה ʔeʕᵉlˌeh עלה ascend בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
38:22. et dixit Ezechias quod erit signum quia ascendam in domo DominiAnd Ezechias had said: What shall be the sign that I shall go up to the house of the Lord?
22. Hezekiah also had said, What is the sign that I shall go up to the house of the LORD?
38:22. And Hezekiah said, “What will be the sign that I may go up to the house of the Lord?”
38:22. Hezekiah also had said, What [is] the sign that I shall go up to the house of the LORD?
Hezekiah also had said, What [is] the sign that I shall go up to the house of the LORD:

38:22 А Езекия сказал: какое знамение, что я буду ходить в дом Господень?
38:22
καὶ και and; even
εἶπεν επω say; speak
Εζεκιας εζεκιας Ezekias
τοῦτο ουτος this; he
τὸ ο the
σημεῖον σημειον sign
ὅτι οτι since; that
ἀναβήσομαι αναβαινω step up; ascend
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
38:22
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
מָ֣ה mˈā מָה what
אֹ֑ות ʔˈôṯ אֹות sign
כִּ֥י kˌî כִּי that
אֶעֱלֶ֖ה ʔeʕᵉlˌeh עלה ascend
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
38:22. et dixit Ezechias quod erit signum quia ascendam in domo Domini
And Ezechias had said: What shall be the sign that I shall go up to the house of the Lord?
38:22. And Hezekiah said, “What will be the sign that I may go up to the house of the Lord?”
38:22. Hezekiah also had said, What [is] the sign that I shall go up to the house of the LORD?
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Albert Barnes: Notes on the Bible - 1834
38:22: Hezekiah also had said - What evidence or proof have I that I shall be restored, and permitted to go to the temple? The miracle on the sun-dial was performed in answer to this request, and as a demonstration that he should yet be permitted to visit the temple of God (see the note at Isa 38:7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:22: What: Kg2 20:8; Psa 42:1, Psa 42:2, Psa 84:1, Psa 84:2, Psa 84:10-12, Psa 118:18, Psa 118:19, Psa 122:1; Joh 5:14
Geneva 1599
38:22 Hezekiah also (a) had said, What [is] the sign that I shall go up to the house of the LORD?
(a) As in (Is 38:7).
John Gill
38:22 Hezekiah also had said,.... Unto Isaiah, as in 4Kings 20:8,
what is the sign that I shall go up to the house of the Lord? both of his health, and of his going up to the temple with thanksgiving for it; though the former is not here mentioned, as it is elsewhere; partly because it is supposed in the latter, for without that he could not have gone up to the temple; and partly because he was more solicitous for the worship and honour of God in his house, the for his health. The Syriac version transposes these verses, "Hezekiah had said, what is the sign? &c. and Isaiah had answered, let them take a lump of figs", &c. as if this latter was the sign; whereas it was that of the sun's going down ten degrees on the dial of Ahaz, Is 38:7; see Gill on Is 38:7, Is 38:8.
Robert Jamieson, A. R. Fausset and David Brown
38:22 house of the Lord--Hence he makes the praises to be sung there prominent in his song (Is 38:20; Ps 116:12-14, Ps 116:17-19).