1
Isa 38:1-22.
英文原文
Isa 38:1-22.
HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED.
1. 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.
2
無標題
2. 東方的床榻沿房屋的牆壁排列。他轉身離開旁觀者，以掩飾情感、收攝心思來禱告。
英文原文
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.
3
無標題
3. 他提到自己過去敬虔的恆心，並非作為誇口或稱義的根據；而是按照舊約時代的安排——在律法的順從之後，今生的賞賜（如長壽等，
Ex 20:12）
隨之而來——他以自己的敬虔行為作為懇求延壽的理由。
walked——人生是一段旅程；敬虔人「與神同行」
(Ge 5:24;
1Ki 9:4).
perfect——真誠；並非絕對完全，而是竭力追求完全
(Mt 5:45);
存著單純的心，如同行在神面前
(Ge 17:1).
然而，舊約律法之義的字面標準，遠低於基督所啟明的律法之精意
(Mt 5:20-48;
2Co 3:6, 14, 17).
wept sore——JOSEPHUS 說，他之所以如此痛哭，是因為他膝下無子，將把王國留給沒有繼承人的局面。我們的心願一旦成就，往往竟成了咒詛！希西家後來果真生了兒子；那兒子就是拜偶像的瑪拿西——神向猶大發烈怒的主因，也是王國傾覆的禍首
(2Ki 23:26, 27).
英文原文
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"
(Ge 5:24; 1Ki 9:4).
perfect--sincere; not absolutely perfect, but aiming towards it
(Mt 5:45);
single-minded in walking as in the presence of God
(Ge 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
(Mt 5:20-48; 2Co 3:6, 14, 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
(2Ki 23:26, 27).
4
無標題
4. 在
2Ki 20:4
中，神對禱告的迅速回應被特別標明：「以賽亞還沒有出到中院，耶和華的話就臨到他」；即在他尚未離開希西家之前，或至少剛離開之時——而希西家聽了以賽亞所傳神的信息之後正在禱告（比較
Isa 65:24;
Ps 32:5;
Da 9:21).
英文原文
4. In
2Ki 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
Isa 65:24; Ps 32:5; Da 9:21).
5
無標題
5. God of David thy father——神記念與父親所立的約，向其兒女施恩
(Ex 20:5;
Ps 89:28, 29).
tears——
(Ps 56:8).
days . . . years——人的年歲，無論多少，不過是如許多日子
(Ge 5:27).
英文原文
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
(Ge 5:27).
6
無標題
6. 在
2Ki 20:8
中，本節之後接著的內容被放在最後，以免打斷以賽亞所傳神的信息
(Isa 38:5-8)
(Isa 38:21, 22).
will deliver——那城已經獲救，但此處再給保證：希西家必不再懼怕亞述人。
英文原文
6. In
2Ki 20:8,
after this verse comes the statement which is put at the end, in order not to interrupt God's message
(Isa 38:21, 22)
by Isaiah
(Isa 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.
7
無標題
7. sign——神將成就希西家「第三日上耶和華的殿」之應許的記號
(2Ki 20:5, 8);
斜體字在以賽亞書中沒有。
英文原文
7. sign--a token that God would fulfil His promise that Hezekiah should "go up into the house of the Lord the third day"
(2Ki 20:5, 8);
the words in italics are not in Isaiah.
8
無標題
8. bring again——使返回
(Jos 10:12-14)。
在
2Ki 20:9, 11
中，記載神讓希西家選擇日影向前或後退十度。希西家回答說：「日影向下（其尋常方向）前進十度（神蹟較不明顯）是件容易的事；不，不如讓它向後退十度」；於是以賽亞向耶和華呼求成就此事，事就成了（參
Jos 10:12, 14）。
sundial of Ahaz——希羅多德（HERODOTUS, 2.109）說日晷及將一日分為十二小時的作法，是巴比倫人所發明的；亞哈斯從他們那裡借用了此發明。他因與提革拉毗列色的關係，很可能如此行
(2Ki 16:7, 10)。
「日影的度數」意指落在度數上的影子。約瑟夫（JOSEPHUS）認為這些度數是通往亞哈斯宮殿的上行的臺階；由影子所達的階數來表明時辰。但更可能所指的乃是嚴格意義上的日晷；其大小與位置使得病癒中的希西家能從他的內室看見這神蹟。試將
Isa 38:21, 22
與 2Ki 20:9 比較，
該處應譯作：這影子是向前去，等等；那日晷必是在視線之內，很可能在「中院」
(2Ki 20:4)，
即以賽亞折回宣布神恩允希西家之處。因此才賜下這特別的記號。日影的退後可能是藉折射造成的；一片比空氣更密的雲介入日晷指標與晷面之間，便會造成此現象，這並不損減神蹟的真實性，因為神讓他選擇影子向前或後退，並掌管了時間與地點。BOSANQUET 將希西家十四年定為主前 689 年，即已知發生日蝕之年，他將日影的退縮歸因於此。無論如何，不必假設太陽與地球的相對位置發生了任何翻轉，只需認定作用於影子上的效應
(2Ki 20:9-11)；
那效應只是局部的，是為使希西家得著滿足而設，因為巴比倫的天文學家與王「差使者來見希西家，查問那地所發生的奇事」
(2Ch 32:31)，
暗示此事並未延伸到他們的國土。在此之前，並無任何計時器具的記載，直到這亞哈斯的日晷，時為主前 700 年。「小時」一詞首次出現，乃但以理在巴比倫所提及
(Da 3:6)。
英文原文
8. bring again--cause to return
(Jos 10:12-14).
In
2Ki 20:9, 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
Jos 10:12, 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
(2Ki 16:7, 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
Isa 38:21, 22 with 2Ki 20:9,
where translate, shall this shadow go forward, &c.; the dial was no doubt in sight, probably "in the middle court"
(2Ki 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
(2Ki 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"
(2Ch 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
(Da 3:6).
9
無標題
9-20. 希西家的禱告與感恩之歌僅見於此，不在平行的
列王紀下與歷代志下中。
Isa 38:9
是標題或題詞。
英文原文
9-20. The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of
Second Kings and Second Chronicles.
Isa 38:9
is the heading or inscription.
10
無標題
10. cutting off——ROSENMULLER 譯作「正午」；太陽在頂點之時：如「完美的日」
(Pr 4:18)。
更宜作「在我日子寧靜之中」，即我如今可以期望安穩統治的人生階段〔MAURER〕。希伯來文如此翻譯
(Isa 62:6, 7)。
go to——宜作「進入」，如
Isa 46:2
〔MAURER〕。
residue of my years——即我所計算的年日。神差疾病來教導人不要計算明天，卻要更全然地為神而活，如同每日都是最後一日。
英文原文
10. cutting off--ROSENMULLER translates, "the meridian"; when the sun stands in the zenith: so "the perfect day"
(Pr 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).
go to--rather, "go into," as in
Isa 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.
11
無標題
11. Lord . . . Lord——重複如
Isa 38:19，
表達王激動的心情。
See the Lord（耶和華）——比喻「享受祂的美物」。如此，在類似的上下文中
(Ps 27:13)。
「我若不信在活人之地得見耶和華的恩惠，就早已喪膽了」；
(Ps 34:12)，
「誰是那喜愛生命、要好福分享受的人呢？」
world——宜作：「在寂靜之地的居民中間」，即陰間〔MAURER〕，與第一子句的「活人之地」平行相對。希伯來文來自一個字根，意為「安息」或「止息」
(Job 14:6)。
英文原文
11. Lord . . . Lord--The repetition, as in
Isa 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).
12
無標題
12. age——宜如平行的「牧人的帳棚」所要求，作居所，如此亞拉伯文〔GESENIUS〕。
departed——被拆毀或遷移，如帳棚遷到別處。同樣的意象見於
(2Co 5:1; 2Pe 1:12, 13)。
他明顯期望在另一種狀態中仍存在，而非歸於無有；正如牧人拆了帳棚遷往他處之後仍然活著。
I have cut off——他將神關乎他的旨意歸於自己；因為他宣告了那旨意。照樣傑里邁亞被說成「拔出」列國，因為他宣告了神如此行的旨意
(Jer 1:10)。
織布者在布完成時從織布機上剪下他的布。
Job 7:6
有類似的意象。希臘人將命運描繪為紡織並剪斷每人的生命線。
he——神。
with pining sickness——宜作「從那線」，即將織布機繫於織布者之樑的線。
from day . . . to night——即在早晨與夜間之間單一日的時間內
(Job 4:20)。
英文原文
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
(2Co 5:1; 2Pe 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).
13
無標題
13. 我平息……直到——宜作「我使自己安靜（在夜間，盼望早晨得解救，參
伯 7:4）：
因為（如英文版本所補的「that」並非必要）祂如獅子正在折斷我一切的骨頭〔VITRINGA〕
（伯 10:16； 哀 3:10、11）。
希伯來文在
詩 131:2
譯作「我使自己平靜」。或作「我使自己如獅子（即因痛苦而吼叫），祂如此折斷我的骨頭！」詩人常將呻吟比作獅吼，故在
賽 38:14
他將呻吟比作其他動物的聲音
（詩 22:1）
〔MAURER〕。
英文原文
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; La 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,
Isa 38:14,
he compares his groans to the sounds of other animals
(Ps 22:1)
[MAURER].
14
無標題
14. 宜作「如同燕子或鶴」（源自字根「攪動水」，指常在水邊的鳥）〔MAURER〕
（耶 8:7）。
鳴叫——啁啾：表達痛苦的破碎聲音。
鴿子——阿拉伯人稱之為哀傷之女，因其哀婉的啼聲
（賽 59:11）。
向上仰望——仰望神以求解救。
為我作保——希伯來文作「為我作保」；向我保證我必恢復
（詩 119:122）。
英文原文
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
(Isa 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).
15
無標題
15-20. 本詩的第二部分，從祈求轉為祈求得蒙應允的感恩。
我可說甚麼呢？——一個人為言語所不及、無法表達對意外蒙救之感的心情。
應許……也成就了——
（民 23:19）。
既應許又成就
（帖前 5:24； 來 10:23）。
他自己——無人能成就此事
（詩 98:1）。
平平安安地……在痛苦中——宜作「因痛苦的緣故」；我要在記念過去的憂傷與疾病——我已蒙神憐憫拯救脫離的——之中，謙卑而行（參
王上 21:27、29）。
在
詩 42:4
中，同一個希伯來文動詞表達一個人慢慢上神殿去的緩慢而莊重的步伐；此字別處未見，因此 ROSENMULLER 解釋為「我要恭敬地參加聖殿中的節期」；但這省略會顯得生硬；更好的是將這詞比喻性地轉用於平靜、莊重且順服的生活行徑。
英文原文
15-20. 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--
(Nu 23:19).
Both promised and performed
(1Th 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
1Ki 21:27, 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.
16
無標題
16. 因這些事——即藉神的恩惠，這在上下文中是隱含的
（賽 38:15，
「他自己為我成就了」「 unto me」）。所有人都「因這些事」而活
（詩 104:27-30），
「我心靈的生命也在此」，即我也靠它們而活
（申 8:3）。
並且（你將）使我活——希伯來文為祈使語氣，「求你使我活」。在此意義上，他在基於其相對康復而表達的確信盼望——「你必使我痊癒」——之上，加上了一個禱告〔MAURER〕。
英文原文
16. by these--namely, by God's benefits, which are implied in the context
(Isa 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
(De 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].
17
無標題
17. 受了平安——代替我先前所有的興盛。
大痛苦——希伯來文作「痛苦給我，痛苦」；表達強烈的感情。
愛——希伯來文作「依附」，如將一人溫柔地連繫於另一人；「你以愛心依附於我，從坑中」；這是一個含蓄的說法，意為：你的愛下入坑中，將我從其中拉出。此處的「坑」按希西家的意思就是死亡；其完全的意義唯有在論到靈魂藉耶穌基督從地獄被救贖時才實現
（賽 61:1），
祂為此目的親自下到坑中
（詩 88:4-6； 亞 9:11、12； 來 13:20）。
「罪」與疾病相連
（詩 103:3；
參
賽 53:4，
及太 8:17，9:5、6），
特別在舊約屬地報應的時代；但即使在如今，疾病雖不一定在各人身上因罪而起，在整體的道德觀點上卻與罪相連。
扔在……背後——將我的罪交給遺忘。
同樣的措辭見於
（王上 14:9； 尼 9:26； 詩 50:17）。
對比
詩 90:8，
「你將我們的罪孽擺在你面前，把我們的隱惡擺在你面光之中。」
英文原文
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
(Isa 61:1),
who went down to the pit for that purpose Himself
(Ps 88:4-6; Zec 9:11, 12; Heb 13:20).
"Sin" and sickness are connected
(Ps 103:3;
compare
Isa 53:4, with Mt 8:17; 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
(1Ki 14:9; Ne 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."
18
無標題
18. 死亡——即死人；陰間及其居民
（伯 28:22；
參
賽 38:11）。
顯然希西家相信有脫離身體之靈的世界；他的話並不意味著懷疑論者所推論的，而只是說他認為脫離身體的狀態不能在人面前宣揚神的讚美，因為就這世界而言，它是一個看不見的寂靜之地；唯獨「活人」能在地上讚美神，他所論的也僅限於此；
賽 57:1、2
表明此時義人之死的福氣的正確觀念已被持守，雖不如福音那樣完全清晰——福音「將不能壞的生命彰顯出來」
（提後 1:10）。
盼望你的誠實——
（詩 104:27）。
他們的考驗已經結束。他們不能再對你應許的信實運用信心和盼望，因那些限於現今的狀態。因為「盼望」在得見之時便止息（即使在敬虔人身上也是如此）
（羅 8:24、25）；
不敬虔的人「沒有指望」
（帖前 4:13）。
盼望神的誠實是讚美神的根據之一
（詩 71:14，119:49）。
另有人譯作「不能稱謝」。
英文原文
18. death--that is, the dead; Hades and its inhabitants
(Job 28:22;
see on
Isa 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;
Isa 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"
(2Ti 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
(Ro 8:24, 25);
the ungodly have "no hope"
(1Th 4:13).
Hope in God's truth is one of the grounds of praise to God
(Ps 71:14; 119:49).
Others translate, "cannot celebrate."
19
無標題
19. 活人……活人——強調性的重複，如
賽 38:11、17；
他的心如此充滿禱告的主要對象，以致因缺少足夠的言辭而重複同一個詞。
父對子孫——一代活人傳與下一代。他或許也暗示自己渴望活到有孩子——他王位的繼承人——使他可以向其宣告並如此延續神誠實的記念。
誠實——對祂應許的信實；特別在希西家的情形中，即祂聽允禱告的應許。
英文原文
19. living . . . living--emphatic repetition, as in
Isa 38:11, 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.
20
無標題
20. 原要——希伯來文中無此詞；「耶和華是我的拯救」，即祂拯救了我（參見
賽 12:2)。
我們——我與我的百姓。
在耶和華的殿中——這首詩正如許多其他詩篇一樣，是作為固定形式供在公共崇拜中定期使用，也許在每年他痊癒的週年之日使用；故說「我們活著的所有日子」。
無花果餅——無花果壓成團的圓餅
(撒上 25:18)。
神藉手段行事；最微小的手段祂也能使之奏效。
瘡——即因瘟疫引起的發炎潰瘍。
英文原文
20. was ready--not in the Hebrew; "Jehovah was for my salvation," that is, saved me (compare
Isa 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
(1Sa 25:18).
God works by means; the meanest of which He can make effectual.
boil--inflamed ulcer, produced by the plague.
22
無標題
22. 耶和華的殿——因此他在歌中突出當在那裏唱頌的讚美
(賽 38:20； 詩 116:12-14, 17-19)。
英文原文
22. house of the Lord--Hence he makes the praises to be sung there prominent in his song
(Isa 38:20; Ps 116:12-14, 17-19).
Isa 38:1-22.
希西家的疾病；也許與毀滅亞述軍隊的瘟疫或災殃有關。
1. Set . . . house in order——安排王位繼承事宜；因他當時沒有兒子；並安排其他各項事務。
thou shall die——按疾病的常規病程而言。他蒙寬限十五年並非神改變了心意，而是說明神的作為乃照人與祂的關係狀態不變地施行。