Isaiah 37 28

Isaiah 37:28 kjv

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

Isaiah 37:28 nkjv

"But I know your dwelling place, Your going out and your coming in, And your rage against Me.

Isaiah 37:28 niv

"But I know where you are and when you come and go and how you rage against me.

Isaiah 37:28 esv

"'I know your sitting down and your going out and coming in, and your raging against me.

Isaiah 37:28 nlt

"But I know you well ?
where you stay
and when you come and go.
I know the way you have raged against me.

Isaiah 37 verses

Isaiah 37 28 Meaning

This verse vividly portrays the arrogance and eventual downfall of the king of Assyria, Sennacherib, who had boasted about his military might and perceived success in conquering nations. God declares that He knows the king's actions, his coming, and his going, and his "rage against me," asserting divine sovereignty over human endeavors. Ultimately, God promises to put a hook in the king's nose and a bit in his mouth, leading him back to his own land by the way he came, signifying his humiliation and defeat at the hands of God.

Isaiah 37 28 Context

This chapter is part of the narrative in Isaiah concerning the Assyrian king Sennacherib's invasion of Judah during the reign of King Hezekiah. Following Sennacherib's successful conquests and his blasphemous threats against Jerusalem and its God (detailed in chapters 36 and 37:1-7), King Hezekiah turns to the prophet Isaiah for guidance. Isaiah, through God's word, assures Hezekiah that Sennacherib's threats will not come to pass and that God will protect Jerusalem. The verse in question is God's direct response to Sennacherib's pride and blasphemy, outlining His specific plan to humiliate and thwart the Assyrian king. The immediate context is the Assyrian siege of Jerusalem and the fervent prayers of Hezekiah and the people of Judah. Historically, this event is often linked to Sennacherib's campaign in 701 BCE, where his invasion of Judah was remarkably cut short, with an Assyrian account claiming a payment of tribute, while the biblical account attributes the miraculous deliverance to divine intervention.

Isaiah 37 28 Word Analysis

• וְיָדַעְתָּ (və·yā·ḏa‘·ṯā): "and you shall know." This implies experiential knowledge, not just intellectual understanding. It underscores God's awareness and His ultimate purpose in revealing His actions. The root is ידע (yada), meaning to know, to be acquainted with.
• מִ֥י (mî): "who." A simple interrogative pronoun, but in this context, it carries the weight of divine authority and ultimate power.
• עוֹשֶׂה (‘ō·wō·ōw·ōw): "doing," "acting," "making." Present participle indicating continuous action. God is actively involved in all things.
• כְּרִיוּתִי (kə·rî·yū·ṯî): "my cutting off," "my decision," "my judgment." This could refer to God's decisive action or decree against the king. The root is כָּרַת (karat), meaning to cut off, to make a covenant, to destroy.
• בּוֹ (bō): "it" or "him." Referring to Sennacherib.
• הַבֹּאוֹ (haphə·bōw): "the coming" (feminine noun construction implying his arrival). God knows his planned invasion.
• וּבַהֲקִידוֹ (ū·ḇa·ha·qî·ḏōw): "and in his leaving" or "going out." This encompasses his entire journey and intent. The root is קוּם (qum), meaning to rise, to stand, to come to an end, or in certain conjugations, to depart.
• וְשַׁבְתִּי (wə·šāḇ·ṯî): "and I will return." God's response is a mirroring and reversal of the king's actions.
• וְחַמְתִּי (wə·ḥam·ṯî): "and I will be enraged" or "and I will rage." Expresses divine indignation against the blasphemy. Root is חמם (chom), related to heat or anger.
• עָלַי (‘ā·lāy): "against me." The object of the king's rage and blasphemy.
• כְּבוֹאֲכֶם (kə·ḇōw·ə·ḵōw): "your coming." The Assyrian king's military advance into the land of Israel/Judah.
• וְעֹמֶדְכֶם (wə·‘ō·mə·ḏə·ḵōw): "and your standing," "your position," "your stopping." Refers to their presence and engagement in battle.
• לִפְנֵי (li·p̄·nê): "before." The context of confrontation.
• בִמְסִרוֹתַי (ḇî·mə·sî·rō·ṯāy): "with my constraints" or "with my restraints." The LXX translates this as "with the reins" or "with the bridle." This word comes from a root related to delivering up or giving over. It implies God will put constraints upon him.
• נְזָמִי (nə·zā·mî): "my nose-ring." A metal ring passed through the nose, used as a control mechanism for animals. A potent symbol of humiliation and subjugation.
• בְּחִירִי (bə·ḥî·rî): "my choice," "my chosen one." This phrase is often applied to Israel, but here, by ironic inversion, God speaks of Himself as having "chosen" to bring about Sennacherib's downfall. This might be interpreted as God's chosen instrument for judgment, though the ultimate chosen one is Israel or Messiah. Another perspective is that God's own plan has chosen this path of judgment for the king. Some scholars link it to the Lord's anointed, but in this context, it refers to the Assyrian king who was allowed to attack by God. However, the definite pronoun suffix here "-i" points to "my nose-ring" being God's property or use.
• וַהֲשִׁיבֹתִֽיךָ (wā·ha·šî·ḇō·ṯî·ḵā): "and I will return you." A strong statement of God's control and power to reverse the king's successful advance.
• דֶּרֶךְ (ḏé·reḵ): "the way."
• בָּאתָ (bā·ṯā): "you came." Backtracking his invasion route.

Words Group Analysis

The phrase "hook in your nose and a bit in your mouth" (נְזָמִי... וּבְחִירִי) is a powerful metaphor borrowed from animal husbandry. It depicts utter control and submission, a common practice in ancient Near Eastern art and warfare to display the subjugation of enemies. This imagery directly confronts Sennacherib's image of power by presenting him as a beast controlled by a divine handler. God's intimate knowledge expressed as "I know your going out and your coming in" highlights His absolute sovereignty over all human activity, including the king's campaigns and motives. The closing declaration of turning the king back "by the way by which you came" signifies a complete reversal of fortune, turning a triumphant march into a disgraced retreat.

Isaiah 37 28 Bonus Section

The imagery of a hook in the nose was not merely metaphorical but a practice evident in the ancient Near East. Depictions on Assyrian reliefs, such as those of Ashurbanipal, show captured enemies with ropes or hooks passed through their lips or noses, signifying their complete subjugation and control. This visceral imagery would have been powerfully understood by those who saw Assyrian military propaganda. The statement, "I know your coming in and your going out," echoes the language used concerning the Israelites' movements in the wilderness (Deut 31:2) and later applies to diligent leadership (1 Sam 18:13; 29:6), indicating God's intimate knowledge and oversight of even human kings and their affairs. The "hook" and "bit" (bit might be another interpretation for בְחִירִי as used by LXX; however, majority interpret it as nose ring/hook) signify divine leverage, showing that God uses instruments and circumstances to manage and direct human affairs according to His sovereign will, even the aggressive actions of wicked nations. The prophecy is a stark reminder of the humbling of pride and the ultimate vindication of those who trust in the Lord.

Isaiah 37 28 Commentary

This verse is a pronouncement of divine judgment upon the arrogant Assyrian king, Sennacherib. God declares His perfect knowledge of the king's movements and intentions, framing them as "rage against me." The subsequent promise to "put a hook in your nose and a bit in your mouth" is a striking metaphor for subjugation. It vividly illustrates that the powerful Assyrian king, who boasted of his conquests, will be humiliatingly controlled and driven back by God, the true sovereign. God's ultimate intention is not merely to repel an invader but to demonstrate His supreme authority and to ensure that the enemies of His people ultimately fulfill His purposes, even in their rebellion. This divine intervention confirms to Hezekiah and Judah that their faith and reliance on God are justified and rewarded with deliverance. The verse powerfully communicates that no human power, however great, can ultimately stand against the Lord or frustrate His plans for His people.