Because your rage against me, and your tumult, is 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.
Because your rage against me, and your tumult, is 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.
Because of thy raging against me, and because thine arrogancy 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.
Because your wrath against me and your pride have come to my ears, I will put my hook in your nose and my cord in your lips, and I will make you go back by the way you came.
Because thy rage against me, and thy tumult, is come up into my ears, therefore I will 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.
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.
Because of thy raging against me, and for that thine arrogancy 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.
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 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).