Isaiah 37:28
But I know your stayed, and your going out, and your coming in, and your rage against me.
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(28) Thy abode . . .—The three words include, in the common speech of the Hebrews, the whole of human life in every form of activity (Psalm 121:8; Psalm 139:2).

37:1-38 This chapter is the same as 2Ki 19But I know - The language of God. 'I am well acquainted with all that pertains to you. You neither go out to war, nor return, nor abide in your capital without my providential direction' (see the notes at Isaiah 10:5-7).

Thy abode - Margin, 'Sitting.' Among the Hebrews, sitting down, rising up, and going out, were phrases to describe the whole of a man's life and actions (compare Deuteronomy 6:7; Deuteronomy 28:6; 1 Kings 3:7; Psalm 121:8). God here says that he knew the place where he dwelt, and he was able to return him again to it Isaiah 37:29.

And thy rage against me - (See Isaiah 37:4).

28. abode—rather, "sitting down" (Ps 139:2). The expressions here describe a man's whole course of life (De 6:7; 28:6; 1Ki 3:7; Ps 121:8). There is also a special reference to Sennacherib's first being at home, then going forth against Judah and Egypt, and raging against Jehovah (Isa 37:4). No text from Poole on this verse. But I know thy abode, and thy going out, and thy coming in,.... Where he dwelt, what he did at home, his secret councils, cabals, contrivances, schemes and plans for the compassing of his ends, the subduing of kingdoms, and setting up an universal monarchy; and his going out of Babylon, his marches, and counter marches, and his entrance into the land of Judea; there was not a motion made, or a step taken in the cabinet or camp, but what were known to the Lord; so the Targum,

"thy sitting in council, and thy going out abroad to make war, and thy coming into the land of Israel, are manifest before me:''

and thy rage against me; against his people, against the city that was called by his name, against the temple where he was worshipped, particularly against his servant Hezekiah, because he would not immediately deliver up the city to him. The Targum and Syriac versions render it, "before me"; and then the meaning is, "thy rage", wrath and fury, "is before me": or manifest to me; and which he could restrain at pleasure, as he promises to do in the next verse.

But I know thy abode, and thy {t} going out, and thy coming in, and thy rage against me.

(t) Meaning, his counsels and enterprises.

28, 29. All the acts of the Assyrian are under the strict surveillance of Jehovah, who will shew His power over him by dragging him back, like a wild beast, to his place. If the emendation of Wellhausen (see on Isaiah 37:27) be accepted, Isaiah 37:28 would read: Before me is thy rising up and thy sitting down (cf. Psalm 139:2), and thy going out and thy coming in I know, and thy raging against me.Verse 28. - I know thy abode; literally, thy down-sitting (comp. Psalm 139:2). The meaning is that God has, and has had, his eye on Sennacherib throughout all his career, seeing to and watching over his performance of his will. The phrase, going out, and coming in, is a Hebrew idiom for a man's doings (see Numbers 27:17; Deuteronomy 28:6; Deuteronomy 31:2; 1 Samuel 18:13, 16; 2 Samuel 3:25; 1 Kings 3:7, etc.). Thy rage against me. As shown in the message sent by Rab-shakeh (ch. 36:7), in Rabshakeh's speech to the "men on the wall" (Isaiah 36:15-20), and in the letter sent to Hezekiah from Lachish (Isaiah 37:10). The prophet's reply. "And Isaiah the son of Amoz sent to Hizkiyahu, saying, Thus saith Jehovah the God of Israel, That which thou hast prayed to me concerning Sennacherib the king of Asshur (K. adds, I have heard): this is the utterance which Jehovah utters concerning him." He sent, i.e., sent a message, viz., by one of his disciples (limmūdı̄m, Isaiah 8:16). According to the text of Isaiah, אשׁר would commence the protasis to הדּבר זה (as for that which - this is the utterance); or, as the Vav of the apodosis is wanting, it might introduce relative clauses to what precedes ("I, to whom:" Ges. 123, 1, Anm. 1). But both of these are very doubtful. We cannot dispense with שׁמעתּי (I have heard), which is given by both the lxx and Syr. in the text of Isaiah, as well as that of Kings.

The prophecy of Isaiah which follows here, is in all respects one of the most magnificent that we meet with. It proceeds with strophe-like strides on the cothurnus of the Deborah style: "The virgin daughter of Zion despiseth thee, laugheth thee to scorn; the daughter of Jerusalem shaketh her head after thee. Whom hast thou reviled and blasphemed, and over whom hast thou spoken loftily, that thou hast lifted up thine eyes on high? Against the Holy One of Israel." The predicate is written at the head, in Isaiah 37:22, in the masculine, i.e., without any precise definition; since בּזה is a verb ל ה, and neither the participle nor the third pers. fem. of בּוּז. Zion is called a virgin, with reference to the shame with which it was threatened though without success (Isaiah 23:12); bethūlath bath are subordinate appositions, instead of co-ordinate. With a contented and heightened self-consciousness, she shakes her head behind him as he retreats with shame, saying by her attitude, as she moves her head backwards and forwards, that it must come to this, and could not be otherwise (Jeremiah 18:16; Lamentations 2:15-16). The question in Isaiah 37:23 reaches as far as עיניך, although, according to the accents, Isaiah 37:23 is an affirmative clause: "and thou turnest thine eyes on high against the Holy One of Israel" (Hitzig, Ewald, Drechsler, and Keil). The question is put for the purpose of saying to Asshur, that He at whom they scoff is the God of Israel, whose pure holiness breaks out into a consuming fire against all by whom it is dishonoured. The fut. cons. ותּשּׂה is essentially the same as in Isaiah 51:12-13, and מרום is the same as in Isaiah 40:26.

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