29 Because of your raging against me, and because your arrogance has come up into my ears, therefore will I put my hook in your nose and my bridle in your lips, and I will turn you back by the way by which you came.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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. chch (chach) [1] 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.
1 - "chh (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.
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 infinite ease he could conduct him again to his own land.
And my bridle - (See the note at Isaiah 30:28).
And I will turn thee back - (See Isaiah 37:37).
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, etc. 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 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.
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.
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, Isaiah 37:37.
tumult--insolence.
hook in . . . nose--Like a wild beast led by a ring through the nose, he shall be forced back to his own country (compare Job 41:1-2; Ezekiel 19:4; Ezekiel 29:4; Ezekiel 38:4). In a bas-relief of Khorsabad, captives are led before the king by a cord attached to a hook, or ring, passing through the under lip or the upper lip, and nose.
*More commentary available at chapter level.