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. THY TUMULT - insolence. Properly the blustering insolence which tranquility or prosperity begets [ sha'ªnankaa (H7600), from shaa'an (H7599), to be tranquil; or shaa'ah, to be tumultuous]. THEREFORE WILL I PUT MY HOOK IN THY NOSE - like a wild beast led by a ring through the nose, he shall be forced back to his own country (cf. Job 41:1; Ezekiel 19:4;...

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;...

Verse Isaiah 37:29. _WILL I PUT MY HOOK IN THY NOSE_] Et fraenum meum: _Jonathan_ vocem מתג _metheg_, interpretatus est זמם _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 2 Kings 19:28. Ponam circulum in naribus tuis. "I will put a ring in thy nos...

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 Ezekiel 29:4. The idea is, that God would control and govern the wild and ambitious spirit of the Assyrian, and that with i

EXPOSITION This chapter is the sequel of the preceding, and is so closely connected with it that the two really constitute but one narrative. Isaiah 37:22 of Isaiah 36:1. is more closely connected with Isaiah 37:1, than with the position of the narrative to which it is attached. ISAIAH 37:1 WHEN KING HEZEKIAH HEARD IT; rather, _heard them_;_ i.e._ the "words of Rabshakeh," which his officials reported to him. HE RENT HIS CLOTHES. He did as they had done (Isaiah 36:22

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...

CHAPTER 37 Hezekiah in the House of the Lord and Sennacherib's Second Attempt 1. _Hezekiah's humiliation and Isaiah sent for (Isaiah 37:1)_ 2. _The message from the prophet (Isaiah 37:6)_ 3. _Rabshakeh's letter (Isaiah 37:8)_ 4. _Hezekiah's prayer (Isaiah 37:14)_ 5. _The prayer answered (Isaiah 37:21)_ 6. _The army of Sennacherib judged (Isaiah 37:36)_ 7. The judgment upon Sennacherib ...

ISAIAH 36-39. This section has been extracted from 2 Kings 18:13 to 2 Kings 20:19, and the Song of Hezekiah has been added. For an exposition see the notes on 2 K.; here we have simply to deal with the Song of Hezekiah. ISAIAH 38:10. THANKSGIVING FOR DELIVERANCE FROM IMMINENT DEATH. This is now generally regarded as a post-exilic psalm. Its absence in the parallel narratine in Kings is significant. Apparently it was inserted here by an editor who thought it suitable to Hezekiah's circumstances. If, as seems likely, it has been influenced by the Book of Job, it must be post-exilic. The title cannot, any more than the Psalm titles, weigh against internal evidence. Hezekiah's writing after his recov

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 (Psalms 129:4; Psalms 129:6). App-67....

The answer to the prayer comes in the form of a message from Isaiah. The message as here given really consists of two distinct oracles: (1) a poem, on the pride and the approaching humiliation of Sennacherib (Isaiah 37:22); to which is appended a short passage in a different rhythm addressed to Hezekiah (Isaiah 37:30); (2) a definite prediction, in a less elevated style, of the deliverance of Jerusalem (Isaiah 37:33). The lyrical passage (Isaiah 37:22) appears to have been inserted in the narrative from some independent source. Although probably a genuine work of Isaiah, the recitation of a somewhat elaborate poem is hardly a natural form for a