Exegetical and Hermeneutical Commentary of Isaiah 37:29
Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
29. For tumult render with R.V. marg. careless ease. “Raging” and “careless ease” form a contrast, like “rising up” and “sitting down” in the previous verse.
therefore will I put my hook in thy nose ] Cf. Eze 19:4; Eze 29:4; Eze 38:4.
I will turn thee back ] See Isa 37:7 ; Isa 37:34.
Fuente: The Cambridge Bible for Schools and Colleges
Because thy rage and thy tumult – Or rather, thy pride, thy insolence, thy vain boasting.
Therefore will I put my hook in thy nose – This is a most striking expression, denoting the complete control which God had over the haughty monarch, and his ability to direct him as he pleased. The language is taken from the custom of putting a ring or hook in the nose of a wild animal for the purpose of governing and guiding it. The most violent animals may be thus completely governed, and this is often done with those animals that are fierce and untameable. The Arabs often pursue this course in regard to the camel; and thus have it under entire control. A similar image is used in respect to the king of Egypt Eze 29:4. The idea is, that God would control and govern the wild and ambitious spirit of the Assyrian, and that with infinite ease he could conduct him again to his own land.
And my bridle – (See the note at Isa 30:28).
And I will turn thee back – (See Isa 37:37).
Fuente: Albert Barnes’ Notes on the Bible
Verse 29. Will I put my hook in thy nose] Et fraenum meum: Jonathan vocem metheg, interpretatus est zemam, i.e., annulum, sive uncum, eumque ferreum, quem infigunt naribus camelae: eoque trahitur, quoniam illa feris motibus agitur: et hoc est, quod discimus in Talmude; et camela cum annulo narium: scilicet, egreditur die sabbathi. “And my bridle: Jonathan interprets the word metheg by zemam, a ring, or that iron hook which they put in the nostrils of a camel to lead her about, check her in her restiveness, c. And this is what we mean in the Talmud, when we say, And the camel with the ring of her nostrils shall go out on the Sabbath day.” – Jarchi in 2Kg 19:28. Ponam circulum in naribus tuis. “I will put a ring in thy nostrils.” – Jerome. Just as at this day they put a ring into the nose of the bear, the buffalo, and other wild beasts, to lead them, and to govern them when they are unruly. Bulls are often ringed thus in several parts of England. The Hindoos compare a person who is the slave of his wife to a cow led by the ring in her nose.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
29. tumultinsolence.
hook in . . . noseLikea wild beast led by a ring through the nose, he shall be forced backto his own country (compare Job 41:1;Job 41:2; Eze 19:4;Eze 29:4; Eze 38:4).In a bas-relief of Khorsabad, captives are led before the king by acord attached to a hook, or ring, passing through the under lip orthe upper lip, and nose.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Because thy rage against me, and thy tumult is come up into mine ears,….. The rage which Sennacherib expressed both by Rabshakeh, and in his letter against Hezekiah and his people, is taken by the Lord as against himself; so great was his care of them, and concern for them; and indeed there was a great deal of blasphemy belched out against himself; and so the Syriac version renders the next word, translated “tumult”, “thy blasphemy”; though that may rather intend the blustering noise that Rabshakeh made, or the noise of the Assyrian army, the chariots and horsemen, and the multitude of the soldiers, which was not only heard by the Jews, and was terrible to them, but was taken notice of by the Lord, who had it in derision; hence he adds:
therefore will I put my hook in thy nose, and my bridle in thy lips; comparing Sennacherib to leviathan, or the great whale, or to some very large and unruly fish, not easily caught and managed; see
Job 41:1, or to a bear, or buffalo, in whose noses men put iron rings, and lead them about at pleasure; and also to a horse or mule, which are managed by the bit and bridle; signifying hereby the strength, fierceness, and fury of the Assyrian monarch, and the power of God to restrain him, which he could easily do:
and I will turn thee back by the way by which thou camest; from Jerusalem, the same way he came to it, to his own land again, and so he did, Isa 37:37.
Fuente: John Gill’s Exposition of the Entire Bible
29. Because thou wast angry against me. The more furiously wicked men rise up against God, and the more outrageous the violence by which they are actuated, so much the more is he wont eventually to set himself in opposition to them. For a time, indeed, he permits them to domineer and to have everything that they wish, but after long forbearance he restrains them, and, as it were, puts a bridle on their neck, that they may not imagine that they have everything in their power. Sennacherib was a remarkable instance of this, for in his rage against God, the more insolently he vaunted, the heavier did he find the wrath of God to be against him; which all wicked men ought also to expect.
Therefore will I put my hook (or, my ring) in thy nose. This is pleasant mockery of stupidity and wantonness; as if he had said, “I see how it is, by treating thee mildly and gently, I would gain nothing; for thy rage is insatiable. But since thou canst not be tamed, I will curb thee like a savage beast.” And in this manner he declares more plainly, that God not only sees and knows what is proposed or contrived by wicked men, but also subdues and restrains their fierceness in such a manner, that he drags them reluctantly where ever he pleases, as one would lead a wild beast held by a bridle or a ring. חח (chach) (66) is translated by some a hook, but I have preferred to translate it a ring; because a hook is used for catching fishes, and would not so well apply to a beast.
Sennacherib was compelled to return by the way by which he came, because, while he was revolving the project of subduing every part of Judea and Egypt, he hastily, without having accomplished anything, took the speediest method of returning, which he would net have done of his own accord, if God had not drawn him back by unseen methods.
(66) ” חה (chach) denotes a ring inserted in the nose pierced for that purpose, by means of which the Arabs and neighboring nations are wont to tame and guide buffaloes and camels, and which is so much the more powerful instrument in curbing the camel, that by drawing a rein which hangs from it on both sides, the obstinate and refractory animal is prevented from breathing.” — Rosenmuller.
Fuente: Calvin’s Complete Commentary
(29) Therefore will I put my hook in thy nose . . .The Assyrian sculptures represent both beasts and men as dragged in this way (Eze. 38:4). (Comp. the same image in Isa. 30:28.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Because thy rage Thy violent carrying out of thine own will. This gives the hithpael sense of the word a moving to and fro, an active insolence.
Thy tumult Arrogant self-confidence.
Is come up into mine ears Denoting good knowledge from hearing.
Hook in thy nose The figure of the nose-ring (Eze 38:4) for leading wild, intractable animals, is applied to this untamed man, showing to what humiliations he is to be subjected. The Assyrian is to be led home like a wild beast, without having conquered either Jerusalem or Egypt.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 37:29. Therefore will I put my hook, &c. The meaning of the passage is plain, that God would so dispose matters by his providence, as to compel the Assyrian to return back with his army, circumscribing and leading him like a horse, or a wild beast, wherever and as he pleased. The metaphor, in the latter part, is plainly taken from a horse, an ass, or mule; but it is doubtful, whether the former metaphor alludes to the method by which they managed their hearts in the East, particularly the dromedaries, which are led by a cord fastened to a ring, run through the nostrils of the beast; or, to the absolute power that a man has over a fish which is fastened by the nose to his hook. See Eze 19:4; Eze 29:3.
Fuente: Commentary on the Holy Bible by Thomas Coke
tumult = arrogance.
My hook, &c. Assyrian sculptures represent captives thus led. Jehovah would treat them as they treated others.
turn thee back. See Hezekiah’s reference to this (Psa 129:4, Psa 129:6). App-67.
Fuente: Companion Bible Notes, Appendices and Graphics
rage: Isa 37:10, Isa 36:4, Isa 36:10, 2Ki 19:27, 2Ki 19:28, Job 15:25, Job 15:26, Psa 2:1-3, Psa 46:6, Psa 93:3, Psa 93:4, Nah 1:9-11, Joh 15:22, Joh 15:23, Act 9:4
tumult: Psa 74:4, Psa 74:23, Psa 83:2, Mat 27:24, Act 22:22
will I: Isa 30:28, Job 41:2, Psa 32:9, Eze 29:4, Eze 38:4, Amo 4:2
Reciprocal: Gen 31:24 – Take heed Exo 9:17 – General Exo 15:7 – them that Exo 16:8 – but against Num 22:20 – but yet Deu 32:27 – lest their 1Sa 17:36 – seeing 2Sa 22:28 – but thine 1Ki 20:28 – Because 2Ch 32:17 – to rail Psa 35:4 – turned Psa 66:7 – let Psa 94:2 – render Psa 129:5 – be confounded Psa 139:20 – for they speak Isa 5:15 – the eyes Isa 7:7 – General Isa 10:16 – the Lord of hosts Isa 17:13 – but Isa 33:3 – General Isa 37:34 – General Isa 37:37 – Sennacherib Isa 48:3 – and I Isa 57:4 – Against Jer 48:30 – know Lam 1:9 – for Eze 35:13 – with Eze 39:2 – I will Dan 8:11 – he magnified Jam 3:3 – General
Fuente: The Treasury of Scripture Knowledge
37:29 Because thy rage against me, and thy tumult, is come up into my ears, therefore I will put my {u} hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou {x} camest.
(u) Because Sennacherib showed himself as a devouring fish and furious beast, he uses these similarities to teach how he will take him and guide him.
(x) You will lose your labour.