01_van Wieringen_481-497_481-497 10/12/15 10:10 Pagina 489 489 THE “I”-FIGURE’S RELATIONS IN THE POEM IN ISA 38,10-20 489 is mentioned twice: as singing (v. 20b) and in the description of the continuing life of the “we”-figure (v. 20c). In sum, in five steps the relation between the “I”-figure and the community is also built up, with the new role of the “we”-figure as its climax. The ellipsis between vv. 14 and 15 also appears to be a turning point in the relation between the “I”-figure and the com- munity: in view of the “I”-figure’s new relation with God, his rela- tion to the community changes as well. III. Textual context 1: the poem and chapter 38 After having gained insight into the developments in the “I”- figure’s relations in the poem found in Isa 38,10-20, I would now like to study these developments within the poem’s narrative con- text. Verses 10-20 are first of all part of chapter 38 and, subse- quently, part of the narrative section of Isaiah 36–39. In the narrative section of Isaiah 38, two signs occur: one pre- cedes the poem, and the other follows upon the poem. In vv. 7-8, Isaiah gives Hezekiah a sign as an affirmation from the Lord that Hezekiah will not die; in v. 21, Hezekiah asks Isaiah what sign will indicate that he will go up to the house of the Lord. In view of v. 9, the heading of the poem which mentions the proper name whyqzx, the “I”-figure in the poem has to be identified with Hezekiah. There is, therefore, a relation between the poem and Hezekiah’s direct speeches before and after the poem. The relation between Hezekiah’s prayer in v. 3 before the poem and the poem itself is characterised by contrasts. From the begin- ning of the prayer, Hezekiah addresses the Lord directly, as the vocative hwhy in v. 3 demonstrates 20. In the poem, however, there is a step-by-step process before the Lord is addressed by the “I”- figure. The actual address is first signalled only at v. 16a and not with the vocative hwhy, but with ynda. At the end of the poem, the 20 The combination of praying and tears (Isa 38,5) strengthens the prayer and the relation between the one who is praying and the one to whom he is praying; see W. URBANZ, “Emotionen mit Gott – Aspekte aus den Gebetsaus- sagen im Sirachbuch”, Emotions from Ben Sira to Paul (eds. R. EGGER-WENZEL – J. CORLEY) (Deuterocanonical and Cognate Literature; Berlin 2012) 133- 158, here 136.