Isaiah 37 29

Isaiah 37:29 kjv

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.

Isaiah 37:29 nkjv

Because your rage against Me and your tumult Have come up to My ears, Therefore I will put My hook in your nose And My bridle in your lips, And I will turn you back By the way which you came." '

Isaiah 37:29 niv

Because you rage against me and because your insolence has reached my ears, I will put my hook in your nose and my bit in your mouth, and I will make you return by the way you came.

Isaiah 37:29 esv

Because you have raged against me and your complacency has come to my ears, I will put my hook in your nose and my bit in your mouth, and I will turn you back on the way by which you came.'

Isaiah 37:29 nlt

And because of your raging against me
and your arrogance, which I have heard for myself,
I will put my hook in your nose
and my bit in your mouth.
I will make you return
by the same road on which you came."

Isaiah 37 verses

Isaiah 37 29 Meaning

This verse declares God's decisive and demeaning response to Sennacherib's defiant arrogance and blasphemous threats against Him. It promises that because of Sennacherib's furious rebellion and the loud tumult of his boasts heard by God, God will exert absolute control over him, leading him away like an animal, utterly frustrated in his destructive purpose, and forcing him to retreat the same way he advanced, without achieving his goal against Jerusalem. It signifies God's complete sovereignty over seemingly invincible human power.

Isaiah 37 29 Context

Isaiah chapter 37 forms a pivotal narrative in the broader account of King Hezekiah's reign and the Assyrian threat, also extensively documented in 2 Kings 18-19. The chapter immediately follows Sennacherib's initial invasion and demands for Jerusalem's surrender (Isa 36). After King Hezekiah expresses distress and seeks divine guidance, this verse comes as God's direct, prophetic response through the prophet Isaiah, delivered to King Sennacherib. Sennacherib had sent a blasphemous letter to Hezekiah, ridiculing the God of Israel and asserting that Yahweh was no different from the gods of the other nations his empire had easily conquered. This particular verse concludes God's detailed refutation of Sennacherib's boasts, serving as a promise of impending judgment and an assurance of Jerusalem's deliverance.

Historically, the late 8th century BC was dominated by the mighty Assyrian Empire. Sennacherib's campaigns were brutal and effective, aiming to consolidate control over his vast territories. His military prowess was legendary, and his method included not only overwhelming force but also psychological warfare, as evidenced by Rabshakeh's speech and Sennacherib's letter. For the original audience in Judah, facing the seemingly unstoppable Assyrian army, this prophecy offered immense hope. Culturally, the imagery of "hook in thy nose" and "bridle in thy lips" resonated deeply in the ancient Near East, where captives or powerful, unruly animals (like camels or bulls) were routinely led and controlled by such methods, signifying complete subjugation, humiliation, and the loss of personal agency. This served as a direct polemic against Sennacherib's claims of self-sufficiency and his perceived invincibility, positioning Yahweh as the ultimate, sovereign power who controls even the most powerful human kings as easily as one controls an animal. It also challenged the contemporary belief that the size and might of an army or the ferocity of a king were ultimate determiners of power, directly countering the Assyrian worldview which emphasized the supremacy of their god Ashur and their military strength.

Isaiah 37 29 Word analysis

• Because of thy raging (יַעַן הִתְרַגֶּזְךָ, ya'an hitraggēz-kā):
  • Ya'an (יַעַן): A strong conjunction meaning "because of," or "on account of," indicating a direct causal relationship. God's action is a consequence of Sennacherib's attitude.
  • Hitraggēz (הִתְרַגֶּז): Hithpael imperfect form of ragaz (רָגַז), signifying to "tremble," "be agitated," "be moved," "be enraged," "be defiant." Here, it points to a deliberate, sustained, and tumultuous hostility, an internal seething rage mixed with arrogant defiance against God Himself, not just His people.
• against me (ʿālay):
  • This phrase emphasizes the personal offense. Sennacherib's boasts and threats, seemingly directed at Hezekiah and Judah, are revealed by God to be a direct affront and challenge to His own divine authority and honor.
• and thy tumult (וּשְׁאוֹנְךָ, ush'ōnkā):
  • Sha'on (שָׁאוֹן): Refers to a "noise," "uproar," "roar," or "din." This denotes the loud, arrogant boasts, the terrifying shouts of the Assyrian army, and the defiant clamor of Sennacherib's threatening words. It describes the audible expression of his rebellious rage.
• is come up into mine ears (ālāh b'āzānāy):
  • Anthropomorphic language indicating God's full awareness and attention to Sennacherib's words and actions. It implies that God has heard not only the sound but has understood the blasphemous intent and is now ready to respond and judge.
• therefore will I put (w'śaṃtî):
  • W'śaṃtî (וְשַׂמְתִּי): A strong declaration of future divine action, a consequence (signified by "therefore"). God Himself will perform this act, ensuring its certainty and effectiveness.
• my hook in thy nose (ḥuqqî b'appekā):
  • Ḥûq (חֻקִּי): A "hook" or "ring" used to control large, strong, or defiant animals (like oxen, camels, or bulls) or captives, signifying complete and humiliating mastery.
  • ʾAppekā (בְּאַפֶּךָ): "Your nose." Leading by the nose was a graphic image of utter submission, a total loss of autonomy and dignity for a proud king.
• and my bridle in thy lips (umtimmatî b'śiftōtekā):
  • Mtimmah (וּמַתְגִּי, umtigî - from māṯaḡ): A "bridle" or "bit," typically used to guide and control horses, affecting their direction and preventing them from speaking/biting.
  • Śiftōtekā (בְּשִׂפְתוֹתֶיךָ): "Your lips." This image emphasizes control over Sennacherib's speech (silencing his boasts) and his ability to move freely or express his will.
• and I will turn thee back (w'hǎśebōtîḵā):
  • Hǎśebōtîḵā (וַהֲשִׁבֹתִ֤יךָ): Hiphil perfect of šûḇ (שׁוּב), "to turn back," or "cause to return." This guarantees Sennacherib's forced retreat, reversing his aggressive advance.
• by the way by which thou camest (ba-dereḵ ʾăšer bā'tā):
  • Emphasizes the complete frustration of his plans. He will not proceed further to conquer Jerusalem but will be forced to retreat along the exact path he took in his proud and triumphant advance.

Words-group analysis:

• "Because of thy raging against me, and thy tumult is come up into mine ears": This phrase articulates God's justification for intervention. Sennacherib's aggressive insolence and blasphemous pride were not just observed, but "heard" by God, indicating a personal offense and an intentional provocation that demands divine judgment. This highlights the severity of challenging God's authority and listening to such defiant expressions.
• "therefore will I put my hook in thy nose, and my bridle in thy lips": This powerfully metaphorical declaration portrays God's absolute sovereignty and control over Sennacherib. The imagery of controlling a fierce animal demonstrates utter humiliation and a forced submission, rendering the once mighty king powerless and stripped of dignity. God is promising not just a defeat, but a complete and humiliating subjugation, controlling both Sennacherib's direction and his very expression (lips).
• "and I will turn thee back by the way by which thou camest": This concluding promise ensures Sennacherib's utter failure to achieve his objective. His arrogant advance into Judah will be reversed. He will be forced to retreat, leaving Jerusalem unharmed. This outcome highlights God's power to frustrate even the most formidable military campaigns and fulfill His protective covenant with His people, all without human intervention.

Isaiah 37 29 Bonus section

This verse is not just a punitive statement but a clear theological declaration of Yahweh's unique identity as the sovereign God who intervenes directly in human affairs. While Sennacherib used his massive army as an instrument of terror and conquest, God implicitly reminds him (and explicitly reminds Hezekiah and Judah) that He is the true orchestrator of events. Earlier in Isaiah (10:5-19), God states He would use Assyria as "the rod of my anger" against other nations, including Judah. However, when Assyria's king (Sennacherib) becomes excessively proud and attributes his success to his own power and the impotency of other gods (implicitly including Yahweh), he oversteps his divinely appointed role, thus incurring God's direct wrath. The specific fulfillment of this prophecy is a powerful testament to God's faithfulness. After Hezekiah prayed, an angel of the Lord struck down 185,000 Assyrian soldiers in a single night (Isa 37:36), leading to Sennacherib's humiliating and rapid retreat. Furthermore, years later, while worshipping his god Nisroch, Sennacherib was assassinated by his own sons (Isa 37:38), ensuring he never troubled Jerusalem again. This entire episode serves as a robust validation of divine prophecy and a comfort for believers facing overwhelming odds. It profoundly demonstrates that true power resides not in human might or defiant boasts, but in the unseen, yet utterly active, sovereignty of God.

Isaiah 37 29 Commentary

Isaiah 37:29 is God's unwavering response to Sennacherib's colossal arrogance and blasphemy. It is a pronouncement of judgment, not based on Sennacherib's strength or military might, but on his spiritual insolence against the living God. The vivid imagery of the "hook in the nose" and "bridle in the lips" strips Sennacherib of his royal dignity, reducing him to a beast being led by its Master. This signifies God's complete and total control over human rulers, even those seemingly unstoppable. He who was accustomed to leading kings captive will himself be led. His boastful threats, his "tumult" that filled the air, are silenced not by human strength, but by divine decree. The prophecy concludes with a promise of enforced retreat, a humiliation for an invading army forced to return home without its objective, leaving Jerusalem untouched. This verse assures us that no human power, however great, can ultimately defy God; He hears, He knows, and He acts decisively to defend His name and His people, demonstrating His unchallengeable sovereignty in human history.