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Text -- Isaiah 38:10 (NET)

Strongs On/Off
Context
38:10 “I thought, ‘In the middle of my life I must walk through the gates of Sheol, I am deprived of the rest of my years.’
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Sheol the place of the dead


Dictionary Themes and Topics: Psalms | Poetry | PSALMS, BOOK OF | LIFE | JOB, BOOK OF | Isaiah | ISAIAH, 8-9 | ISAIAH, 1-7 | Hezekiah | Hell | HEZEKIAH (2) | Gates | ESCHATOLOGY OF THE OLD TESTAMENT | Death | Complaint | CUT; CUTTING | BAR (2) | more
Table of Contents

Word/Phrase Notes
JFB , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

JFB: Isa 38:10 - -- ROSENMULLER translates, "the meridian"; when the sun stands in the zenith: so "the perfect day" (Pro 4:18). Rather, "in the tranquillity of my days," ...

ROSENMULLER translates, "the meridian"; when the sun stands in the zenith: so "the perfect day" (Pro 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 (Isa 62:6-7).

JFB: Isa 38:10 - -- Rather, "go into," as in Isa 46:2 [MAURER].

Rather, "go into," as in Isa 46:2 [MAURER].

JFB: Isa 38:10 - -- 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 t...

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.

Calvin: Isa 38:10 - -- 10.I said in the cutting off of my days This is a very melancholy song; for it contains complaints rather than prayers. Hence it is evident that he w...

10.I said in the cutting off of my days This is a very melancholy song; for it contains complaints rather than prayers. Hence it is evident that he was oppressed by so great perplexity, that he was weary with groaning, and sunk in lamentations, and did not venture to rise up freely to form a prayer. Murmuring thus within himself, he expresses the cause and intensity of his grief.

As to the cause, it might be thought strange that he had so strong an attachment, and so ardent a longing for this fading life, and that he so much dreaded death. The tendency of the first elements of heavenly doctrine is, that we may learn to sojourn in this world, and to advance swiftly towards the heavenly life. Hezekiah appears to be as warmly devoted to the earth as if he had never had the smallest particle of piety; he shuns and abhors death, as much as if he had never heard a word about heavenly doctrine. Now, what purpose did it serve to commit to writing those stormy passions which would rather prompt readers to the same excess than induce them to obey God? For we are too prone to rebellion, though there be no additional excitements of any kind.

But when it shall be minutely, and wisely, and carefully examined, we shall find that nothing could have been more advantageous to us than to have this picture of a man overwhelmed with grief painted to the life. It was not the object of the good king, in proclaiming his virtues, to hunt for the applause of the world. His prayer was undoubtedly a proof both of faith and of obedience; but, as if he had been overcome by fear, and dread, and sorrow, he leaves off prayer, and feebly utters complaints. He unquestionably intended to make known his weakness, and thus to give a lesson of humility to all the children of God, and at the same time to magnify the grace of God, which had brought out of the lowest depths of death a ruined man.

As to the manner in which he deplores his lot, when he is near death, as if he placed his existence on the earth, and thought that death reduced men to nothing, we must attend to the special reason. For while death is not desirable on its own account, yet believers ought to “groan continually,” (Rom 8:23,) because sin holds them bound in the prison of the flesh. They are forbidden also to “mourn as unbelievers usually mourn,” (1Th 4:13,) and are even commanded to “lift up their heads,” when they are about to depart from the world, because they are received into a happier life. (Luk 21:28.) Nor was the ancient Church under the Law destitute of this consolation; and, although the knowledge of a blessed resurrection was less clear, yet it must have been sufficient for mitigating sorrow. 82 If that impostor Balaam was forced to exclaim, “Let my soul die the death of the righteous,” (Num 23:10,) what joy must have filled the hearts of believers, in whose ears resounded that voice, “I am the God of Abraham!” (Exo 3:6.)

But although with steady and assured hope they looked forward to the heavenly life, still we need not wonder to see in Hezekiah what David confesses as to himself, (Psa 30:9,) who yet, when his time was come, full of days, calmly left the world. (1Kg 2:10.) It is therefore evident that both of them were not assailed by the mere dread of death, but that they prayed with tears to be delivered from death, because they saw in it manifest tokens of God’s anger. We ought to remember that the Prophet came as a herald, to announce the death of Hezekiah in the name of God. This messenger might naturally have plunged all the senses of Hezekiah into a frightful deluge of grief, so that, thinking of nothing but God’s wrath and curse, he would struggle with despair.

Thus the piety of Hezekiah already begins to shew itself, when, placing himself before the tribunal of his judge, he applies his mind to meditation on his guilt. And, first, there might occur to him that thought by which David confesses that he was tempted: “What did God mean by treating his servants with cruel severity and sparing profane despisers? (Psa 73:3.) Next, he saw that he was exposed to the jeers of the wicked, by whom true religion also was basely reviled. He saw that it was scarcely possible that his death should not shake the minds of all good men; but especially, he was oppressed by God’s wrath, as if he had been already condemned to hell and to the eternal curse. In a word, because our true and perfect happiness consists in having fellowship with God, Hezekiah, perceiving that he was in some measure alienated from him, had good reason for being so greatly alarmed; for that word, “Thou shalt die, and shalt not live,” had seized his mind so completely, that he believed that he must die. 83 This is expressed by the phrase I said; for in Hebrew it does not mean merely to speak, or to pronounce a word, but to be persuaded or convinced in one’s own mind. Even though hypocrites receive a hundred threatenings from God, still they look around them on all sides, so that if they see any opening by which they think that they can escape, they may mock God, and give themselves up to luxury and indifference. But Hezekiah, being a sincere worshipper of God, did not resort to subterfuges; but, on the contrary, believing the words of the Prophet, he concluded that he must prepare for dying, because it was God’s good pleasure.

In this sense he speaks of the cutting off of his days, because he believed that an angry and offended God had broken off the course of his life; for he does not merely say in the ordinary manner that his life is cut short by a violent disease, but recognises that undoubted judgment of God as the cause of “the cutting off.” Now, life is “cut off,” whether we die at the entrance of life, or in middle life, or in old age; but they who are hurried away in the very flower of their age are said to be “cut off” from life, because they appear to die too soon, and before they have finished their course. The case was different with Hezekiah; for he perceived that the remaining part of life was “cut off” by the sword of God, because he had provoked God’s wrath by his offenses. Thus he complains that, as if he had been unworthy of enjoying it, God suddenly deprives him of life, which otherwise would have lasted longer. Such is the import of the phrase, “the residue of the years;” for although, being born mortal, we have reason to expect death every moment, yet since it was threatened as a punishment, he has good reason for saying that those years had been taken from him which he might have lived, if it had been the good pleasure of God.

TSK: Isa 38:10 - -- Isa 38:1; Job 6:11, Job 7:7, Job 17:11-16; 2Co 1:9

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 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 he...

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 tōn hēmerōn 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 demı̂y ) 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.

Poole: Isa 38:10 - -- I said to and within myself, I concluded it. In the cutting off of my days when my days were cut off by the sentence of God, related here, Isa 38:1...

I said to and within myself, I concluded it.

In the cutting off of my days when my days were cut off by the sentence of God, related here, Isa 38:1 .

I shall go to the gates of the grave I perceive that I must die without any hopes of prevention. The grave is called a man’ s long home , Ecc 12:5 , and the house appointed for all living men , Job 30:23 , and death opens the gates of this house. We read also of the gates of death, Psa 9:13 107:18 .

I am deprived of the residue of my years which I might have lived, according to the common course of nature, and of God’ s dispensations; and which I expected and hoped to live, for the service of God and of my generation.

Haydock: Isa 38:10 - -- Hell. Sheol, or Hades, the region of the dead. (Challoner) --- He was afraid to die without issue. (St. Jerome; ver. 12.) --- Manasses was born ...

Hell. Sheol, or Hades, the region of the dead. (Challoner) ---

He was afraid to die without issue. (St. Jerome; ver. 12.) ---

Manasses was born three years later. (Calmet) ---

The king would naturally have died. (St. Augustine, de Gen. ad lit. vi. 17.) (Worthington)

Gill: Isa 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 t...

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, Isa 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, Psa 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.''

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Commentary -- Verse Notes / Footnotes

NET Notes: Isa 38:10 The precise meaning of the verb is uncertain. The Pual of of פָּקַד (paqad) occurs only here and in Exod 38:21, wh...

Geneva Bible: Isa 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 t...

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Commentary -- Verse Range Notes

TSK Synopsis: Isa 38:1-22 - --1 Hezekiah, having received a message of death, by prayer has his life lengthened.8 The sun goes ten degrees backward, for a sign of that promise.9 Hi...

MHCC: Isa 38:9-22 - --We have here Hezekiah's thanksgiving. It is well for us to remember the mercies we receive in sickness. Hezekiah records the condition he was in. He d...

Matthew Henry: Isa 38:9-22 - -- 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 f...

Keil-Delitzsch: Isa 38:10-12 - -- 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 ...

Constable: Isa 7:1--39:8 - --III. Israel's crisis of faith chs. 7--39 This long section of the book deals with Israel's major decision in Isa...

Constable: Isa 36:1--39:8 - --C. The tests of Israel's trust chs. 36-39 Chapters 36-39 conclude the section of the book dealing with t...

Constable: Isa 38:1--39:8 - --2. The Babylonian threat chs. 38-39 The events in these chapters predate those in chapters 36-37...

Constable: Isa 38:9-22 - --Hezekiah's record of his crisis 38:9-22 The bulk of this section is a psalm of lamentation and thanksgiving that Hezekiah composed after his recovery ...

Guzik: Isa 38:1-22 - --Isaiah 38 - King Hezekiah's Life is Spared A. The mercy of God to Hezekiah. 1. (1) Isaiah's announcement to Hezekiah. In those days Hezekiah was s...

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Introduction / Outline

JFB: Isaiah (Book Introduction) ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher deg...

JFB: Isaiah (Outline) PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30) SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of posses...

TSK: Isaiah (Book Introduction) Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the a...

TSK: Isaiah 38 (Chapter Introduction) Overview 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, f...

Poole: Isaiah (Book Introduction) THE ARGUMENT THE teachers of the ancient church were of two sorts: 1. Ordinary, the priests and Levites. 2. Extraordinary, the prophets. These we...

Poole: Isaiah 38 (Chapter Introduction) CHAPTER 38 Hezekiah in his sickness receiveth from Isaiah a message of death, Isa 38:1 . By prayer, Isa 38:2,3 , hath his life lengthened: the sun ...

MHCC: Isaiah (Book Introduction) Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and...

MHCC: Isaiah 38 (Chapter Introduction) (Isa 38:1-8) Hezekiah's sickness and recovery. (Isa 38:9-22) His thanksgiving.

Matthew Henry: Isaiah (Book Introduction) An Exposition, With Practical Observations, of The Book of the Prophet Isaiah Prophet is a title that sounds very great to those that understand it, t...

Matthew Henry: Isaiah 38 (Chapter Introduction) This chapter proceeds in the history of Hezekiah. Here is, I. His sickness, and the sentence of death he received within himself (Isa 38:1). II. ...

Constable: Isaiah (Book Introduction) Introduction Title and writer The title of this book of the Bible, as is true of the o...

Constable: Isaiah (Outline) Outline I. Introduction chs. 1-5 A. Israel's condition and God's solution ch. 1 ...

Constable: Isaiah Isaiah Bibliography Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. ...

Haydock: Isaiah (Book Introduction) THE PROPHECY OF ISAIAS. INTRODUCTION. This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from t...

Gill: Isaiah (Book Introduction) INTRODUCTION TO ISAIAH This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only t...

Gill: Isaiah 38 (Chapter Introduction) INTRODUCTION TO ISAIAH 38 This chapter gives an account of Hezekiah's sickness, recovery, and thanksgiving on that account. His sickness, and the n...

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