Isa 38:15

“He hath spoken unto me. He said, I will add to thy days (ver. 5), והוא עשה And himself will do it. The past is here used for the future; comp. נתתי I will give (Gen. 23:13); or And himself hath done this kindness unto me, and still I shall go softly in the bitterness of my soul, when remembering these troubles, which I had to suffer. אדדה I shall go softly. Hithpaël; there is no parallel to it in the Bible, but אדדם I went with them (Ps. 42:5), and in the Mishna מדדה (Shabb. 18:2) in the well known meaning.”

“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, Isa 38:15, and so the Targum, "and hast quickened me, and sustained me.'' (t) So Gataker.”

“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 (Psa 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 Kg1 21:27, Kg1 21:29). In Psa 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.”

“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 Sa2 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 Psa 42:5. The future here, in Isa 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 Isa 38:5; Isa 32:10; Lev 15:25; not "in spite of" (Ewald), or "with," as in Psa 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 Isa 38:16 can only be regarded in connection with the petition in Isa 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., Isa 64:4; Job 22:21; Eze 33:18-19) refer to the gracious words and gracious acts of God. These are the true support of life (על as in Deu 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 Ch1 7:5; cf., bakkōl, in every respect, Sa2 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).”