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

God declares His direct involvement and intention concerning the king of Assyria's invasion. He will place His hook in the king's nose and his bridle in his jaws, indicating His sovereign control, and will turn him back by the way he came, signifying His power to thwart and reverse the enemy's plans. This speaks to God's ultimate authority over human rulers and nations, even when they act with wicked intent.

Isaiah 37 29 Context

This verse is found within the account of Hezekiah's deliverance from the Assyrian king Sennacherib, recorded in Isaiah 36-39 and parallel accounts in 2 Kings 18-20 and 2 Chronicles 32. Assyria, under Sennacherib, had devastated much of the region and was threatening Jerusalem. Sennacherib had sent his representatives (like the Rabshakeh) to taunt Hezekiah and the people of Judah, boasting of his military might and Assyria's triumphs over other nations, attempting to undermine their faith in God. Isaiah the prophet conveyed God's message of reassurance to Hezekiah, promising deliverance. Chapter 37 concludes with God's direct word through Isaiah to Sennacherib, in response to his arrogant threats and the blasphemies against God that his representatives had uttered. This specific verse is the opening statement of God's decree against the king of Assyria himself, responding to the specific accusation of Sennacherib's pride and blasphemy that had reached God's ears through Isaiah.

Isaiah 37 29 Word Analysis

• "Because" (עַל־כֵּן, al-ken): This is a correlative conjunction indicating a cause-and-effect relationship. It introduces the reason for God's promised action.
• "your rage" (שִׁעוּרֵךְ, shiʻurek): From the root שׁוע (shuʻ) or שעע (sʻaʻ), often referring to "tumult," "clamor," "arrogance," or "insolence." In this context, it describes the violent and contemptuous behavior of Sennacherib and his forces.
• "and" (וְ, wə): Connects the two clauses describing the cause for God's action.
• "your insolence" (הֲמֹנֵךְ, hămōnēḵ): From the root המה (hamah), meaning "to make a noise," "to roar," "to rage," or "to be turbulent." It denotes the loud, boastful, and disrespectful words. The feminine suffix indicates it refers to Sennacherib's defiance or the actions/words attributed to his kingdom/authority.
• "has come" (עָלְתָה, ʻaltâ): A Qal perfect verb from the root עָלָה (ʻâlah), meaning "to go up" or "to ascend." Here, it signifies reaching a certain point or limit, specifically, reaching the ears of God.
• "to my ears" (בְּאָזְנָי, bəʻôznāy): Literal "in my ears." The perfect hearing and notice taken by God.
• "I will put" (וְנָתַתִּי, wə·nā·ṯat·tî): A Qal imperfect consecutive verb from the root נָתַן (nāṯan), meaning "to give" or "to put." The "wə" indicates sequence and consequence.
• "my hook" (חַח, ḥaḥ): A masculine noun meaning "hook" or "ring." It's a specific tool used for controlling animals.
• "in your nose" (בְּאַפֵּךְ, bə·’ap·pēḵ): "In your nose." A hook placed in an animal's nose was a common method of forceful control and subjugation.
• "and" (וְ, wə): Connects the two methods of control.
• "my bridle" (חֲכֵךְ, ḥªḵēḵ): A feminine noun from the root חכה (ḥâḵâ), meaning "to wait," but here in derived senses related to "bit" or "bridle." The possessive suffix 'your' referring to Sennacherib.
• "in your jaw" (בִּלְחִייֵךְ, bil·ḥî·yêḵ): "In your jaw/cheek." Similar to the nose hook, a bit in the mouth/jaw controls the direction and movement.
• "and" (וְ, wə): Connects the action and the result.
• "I will turn you back" (וְהֵשִׁבֹתִיךְ, wə·hê·šî·ḇō·ṯîḵ): A Hiphil imperfect consecutive verb from the root שׁוּב (šûḇ), meaning "to turn back" or "to cause to return." This signifies God making Sennacherib retreat.
• "by the way" (בַּדֶּרֶךְ, ba·ḏe·reḵ): "In the way." The path of his invasion.
• "you came" (בָּאתָ, bā·ṯâ): A Qal perfect verb from the root בּוֹא (bôʼ), meaning "to come" or "to enter." The masculine singular indicates the king himself.

Group Analysis:The strong parallelism between "hook in your nose" and "bridle in your jaw" emphasizes God's complete, humiliating, and forceful control over Sennacherib. The imagery vividly portrays an animal being subdued, suggesting that the mighty king of Assyria will be stripped of his autonomy and dignity, compelled to withdraw against his will.

Isaiah 37 29 Bonus Section

The use of the "hook in the nose" and "bridle in the mouth" was a practice used by ancient Near Eastern rulers to symbolize and exert dominance over conquered kings or powerful animals. Depicting Sennacherib, the aggressor, as being subjected to this humiliating treatment by God Himself served as a profound theological statement about divine supremacy. It highlighted that Yahweh, unlike the gods of other nations whose power Sennacherib boasted about, was the true sovereign ruler of the universe, capable of utterly subduing any opposition, including the seemingly invincible Assyrian empire. The text conveys God’s intimate knowledge and response to specific acts of pride and blasphemy.

Isaiah 37 29 Commentary

God addresses Sennacherib directly, using potent metaphors of animal control to express His sovereignty. The Assyrian king's pride and blasphemy, though aimed at Judah and its God, have ascended to God's awareness and have provoked His judgment. God assures Hezekiah and the people that He is not powerless. He will personally intervene, not with an army in the traditional sense, but with a divine power that will humiliate and defeat the Assyrian king. The imagery is intended to instill confidence in God's protective power and to show that even the most formidable earthly rulers are subject to God’s ultimate authority and can be turned back at His command. This was ultimately fulfilled through the miraculous destruction of the Assyrian army by an angel (Isa 37:36).