Yesaya 37:29

Bahasa Indonesia Sehari-hari

Oleh karena engkau telah mengamuk terhadap Aku, dan kata-kata keangkuhanmu telah naik sampai ke telinga-Ku, maka Aku akan menaruh kelikir-Ku pada hidungmu dan kekang-Ku pada bibirmu, dan Aku akan memulangkan engkau melalui jalan, dari mana engkau datang.

Parallel Translations

Alkitab Terjemahan Baru
Oleh karena engkau telah mengamuk terhadap Aku, dan kata-kata keangkuhanmu telah naik sampai ke telinga-Ku, maka Aku akan menaruh kelikir-Ku pada hidungmu dan kekang-Ku pada bibirmu, dan Aku akan memulangkan engkau melalui jalan, dari mana engkau datang.

Alkitab Terjemahan Lama
Oleh karena sebab durhakamu kepada-Ku ini dan oleh karena sebab kemegahanmu, yang telah sampai kepada pendengaran-Ku, niscaya Kububuh kelak kusa-Ku pada hidungmu dan kang-Ku pada bibirmu dan Kusuruh engkau balik pada jalan yang telah kauturut akan datang ke mari.

Contextual Overview

²¹ Then Esai the sonne of Amos sent vnto Hezekia, saying, Thus saith the Lorde God of Israel: Wheras thou hast made thy prayer vnto me as touching Sennacherib the king of Assyria, ²² This is the aunswere that the Lorde hath geuen concernyng hym: Dispised art thou and mocked O daughter Sion, he hath shaken his head at thee O daughter of Hierusalem. ²³ But thou Sennacherib, whom hast thou defied and blasphemed? Agaynst whom hast thou lifted vp thy voyce, and exalted thy proude lokes? euen agaynst the holy one of Israel. ²⁴ Thou with thy seruauntes hast blasphemed the Lorde, and thus holdest thou of thy selfe: I wyll couer the hye mountaynes and sydes of Libanus with my horsemen, and there wyll I cut downe the hye Cedar trees, and the fayrest Firre trees: I wyll vp in the heyght of it, and into the chiefest of his tymber woods. ²⁵ If there be no water, I wyll graue and drynke: and as for waters of defence, I wyll drye them vp with the feete of myne hoast. ²⁶ Yea, hast thou not hearde what I haue taken in hande and brought to passe of olde tyme? That same wyll I do nowe also, and waste, destroy, and bryng strong cities vnto heapes of stones. ²⁷ For their inhabitours shalbe like lame men brought in feare and confounded: they shalbe lyke grasse and greene hearbes in the fielde, lyke the hay vpon house toppes, that wythereth before it be growen vp. ²⁸ I knowe thy wayes, thy going foorth, and thy commyng home, yea and thy madnesse agaynst me. ²⁹ Therfore thy furiousnesse agaynst me, and thy pride is come before me, I wyll put my ryng in thy nose, and my bridle bit in the iawes of thee, and turne thee about euen the same way thou camest. ³⁰ I wyll geue thee also this token [O Hezekia] this yere shalt thou eate such as groweth of it selfe, and the seconde yere that which spryngeth agayne of the same, & in the thirde yere ye shall sowe and reape, yea ye shall plant vineyardes, and enioy the fruites therof.

Bible Verse Review
  from Treasury of Scripure Knowledge

rage: Isaiah 37:10, Isaiah 36:4, Isaiah 36:10, 2 Kings 19:27, 2 Kings 19:28, Job 15:25, Job 15:26, Psalms 2:1-3, Psalms 46:6, Psalms 93:3, Psalms 93:4, Nahum 1:9-11, John 15:22, John 15:23, Acts 9:4

tumult: Psalms 74:4, Psalms 74:23, Psalms 83:2, Matthew 27:24, Acts 22:22

will I: Isaiah 30:28, Job 41:2, Psalms 32:9, Ezekiel 29:4, Ezekiel 38:4, Amos 4:2

Reciprocal: Genesis 31:24 - Take heed Exodus 9:17 - General Exodus 15:7 - them that Exodus 16:8 - but against Numbers 22:20 - but yet Deuteronomy 32:27 - lest their 1 Samuel 17:36 - seeing 2 Samuel 22:28 - but thine 1 Kings 20:28 - Because 2 Chronicles 32:17 - to rail Psalms 35:4 - turned Psalms 66:7 - let Psalms 94:2 - render Psalms 129:5 - be confounded Psalms 139:20 - for they speak Isaiah 5:15 - the eyes Isaiah 7:7 - General Isaiah 10:16 - the Lord of hosts Isaiah 17:13 - but Isaiah 33:3 - General Isaiah 37:34 - General Isaiah 37:37 - Sennacherib Isaiah 48:3 - and I Isaiah 57:4 - Against Jeremiah 48:30 - know Lamentations 1:9 - for Ezekiel 35:13 - with Ezekiel 39:2 - I will Daniel 8:11 - he magnified James 3:3 - General

Cross-References

Genesis 34:13
But the sonnes of Iacob aunswered to Sichem and Hemor his father, talking amongest themselues deceiptfully, because he had defiled Diua their sister.

Genesis 37:34
And Iacob rent his clothes, & put sackcloth about his loynes, and mourned for his sonne a long season.

Genesis 44:13
Then they rent theyr clothes, and laded euery ma his asse, and went againe vnto the citie.

Numbers 14:6
And Iosuah the sonne of Nun, and Caleb the sonne of Iephune [whiche were] of them that searched the lande, rent their clothes:

Judges 11:35
And when he sawe her, he rent his clotes, & sayde: Alas my daughter, thou hast brought me lowe, & art one of them that troubleth me: For I haue opened my mouth vnto the Lorde, and cannot go backe.

2 Kings 19:1
So it came to passe, that when king Hezekia hearde it, he rent his clothes, & put on sacke, & came into the house of the Lorde,

Job 1:20
Then Iob stoode vp, and rent his clothes, & shaued his head, fell downe vpon the ground, worshipped,

Joel 2:13
And rent your heartes and not your garmentes, & turne you vnto the Lorde your God, for he is gratious & mercifull, slowe to anger, and of great goodnesse, and he wyll repent him of the euyll.

Acts 14:14
Which when the Apostles, Barnabas & Paul heard of, they rent their clothes, and ran in among the people, crying,

Gill's Notes on the Bible

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.

Barnes' Notes on the Bible

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).

Clarke's Notes on the Bible

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 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.