II Kings 19:20-28 · Bible study
2 Kings 19:20-28 Commentary: God Hears Prayer
Hebrew · 9 what the commentators say
Meaning in one sentence
Examine 2 Kings 19:20-28: how God's answer to Hezekiah's prayer becomes an oracle judging Sennacherib and affirming divine sovereignty.
Research Summary
- Meaning: God answers Hezekiah's prayer by pronouncing judgment on Sennacherib's pride, affirming His sovereignty over history and the power of intercessory prayer.
- Key words: “I have heard” (שָׁמָֽעְתִּי, Qal perfect), “Holy One of Israel” (קְד֣וֹשׁ יִשְׂרָאֵֽל, a title used 27 times in Isaiah), “hook in your nose” (חַחִ֜/י בְּ/אַפֶּ֗/ךָ, reflecting actual Assyrian practice).
- Main debate: None significant; all major commentators agree on the passage's meaning. Minor textual variations exist between this and Isaiah 37:21, 29 (e.g., the inclusion of “I have heard” only in Kings), but these do not change the theology.
- Theological theme: Divine sovereignty over nations and the efficacy of prayer as the catalyst for God's intervention in history.
- Best use: Preaching on God's control when facing external threats; teaching prayer as a foundation for divine action; encouraging confidence in God's exhaustive knowledge of our circumstances.
Translation Comparison
BSB Berean Standard Bible 2020
20Then Isaiah son of Amoz sent a message to Hezekiah: “This is what the LORD, the God of Israel, says: I have heard your prayer concerning Sennacherib king of Assyria.
21This is the word that the LORD has spoken against him: ‘The Virgin Daughter of Zion despises you and mocks you; the Daughter of Jerusalem shakes her head behind you.
22Whom have you taunted and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel!
23Through your servants you have taunted the Lord, and you have said: “With my many chariots I have ascended to the heights of the mountains, to the remote peaks of Lebanon. I have cut down its tallest cedars, the finest of its cypresses. I have reached its farthest outposts, the densest of its forests.
24I have dug wells and drunk foreign waters. With the soles of my feet I have dried up all the streams of Egypt.”
25Have you not heard? Long ago I ordained it; in days of old I planned it. Now I have brought it to pass, that you should crush fortified cities into piles of rubble.
26Therefore their inhabitants, devoid of power, are dismayed and ashamed. They are like plants in the field, tender green shoots, grass on the rooftops, scorched before it is grown.
27But I know your sitting down, your going out and coming in, and your raging against Me.
28Because your rage and arrogance against Me have reached My ears, I will put My hook in your nose and My bit in your mouth; I will send you back the way you came.’
WEB World English Bible 2000
20Then Isaiah the son of Amoz sent to Hezekiah, saying, “Yahweh, the God of Israel, says ‘You have prayed to me against Sennacherib king of Assyria, and I have heard you.
21This is the word that Yahweh has spoken concerning him: ‘The virgin daughter of Zion has despised you and ridiculed you. The daughter of Jerusalem has shaken her head at you.
22Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel!
23By your messengers, you have defied the Lord, and have said, “With the multitude of my chariots, I have come up to the height of the mountains, to the innermost parts of Lebanon, and I will cut down its tall cedars and its choice cypress trees; and I will enter into his farthest lodging place, the forest of his fruitful field.
24I have dug and drunk strange waters, and I will dry up all the rivers of Egypt with the sole of my feet.”
25Haven’t you heard how I have done it long ago, and formed it of ancient times? Now I have brought it to pass, that it should be yours to lay waste fortified cities into ruinous heaps.
26Therefore their inhabitants had little power. They were dismayed and confounded. They were like the grass of the field and like the green herb, like the grass on the housetops and like grain blasted before it has grown up.
27But I know your sitting down, your going out, your coming in, and your raging against me.
28Because of your raging against me, and because your arrogance has come up into 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 by which you came.’
KJV King James Version 1769
20Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the Lord God of Israel, That which thou hast prayed to me against Sennacherib king of Assyria I have heard.
21This is the word that the Lord hath spoken concerning him; The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
22Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.
23By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, and the choice fir trees thereof: and I will enter into the lodgings of his borders, and into the forest of his Carmel.
24I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places.
25Hast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps.
26Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.
27But I know thy abode, and thy going out, and thy coming in, and thy rage against me.
28Because thy rage against me and thy tumult is come up into mine 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.
ASV American Standard Version 1901
20Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith Jehovah, the God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria, I have heard thee.
21This is the word that Jehovah hath spoken concerning him: The virgin daughter of Zion hath despised thee and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
22Whom hast thou defied and blasphemed? and against whom hast thou exalted thy voice and lifted up thine eyes on high? even against the Holy One of Israel.
23By thy messengers thou hast defied the Lord, and hast said, With the multitude of my chariots am I come up to the height of the mountains, to the innermost parts of Lebanon; and I will cut down the tall cedars thereof, and the choice fir-trees thereof; and I will enter into his farthest lodging-place, the forest of his fruitful field.
24I have digged and drunk strange waters, and with the sole of my feet will I dry up all the rivers of Egypt.
25Hast thou not heard how I have done it long ago, and formed it of ancient times? now have I brought it to pass, that it should be thine to lay waste fortified cities into ruinous heaps.
26Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as grain blasted before it is grown up.
27But I know thy sitting down, and thy going out, and thy coming in, and thy raging against me.
28Because 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.
YLT Young's Literal Translation 1898
20And Isaiah son of Amoz sendeth unto Hezekiah, saying, `Thus said Jehovah, God of Israel, That which thou hast prayed unto Me concerning Sennacherib king of Asshur I have heard:
21this is the word that Jehovah spake concerning him: `Trampled on thee--laughed at thee, Hath the virgin daughter of Zion Behind thee shaken the head--Hath the daughter of Jerusalem?
22Whom hast thou reproached and reviled? And against whom lifted up a voice? Yea, thou dost lift up on high thine eyes--Against the Holy One of Israel!
23By the hand of thy messengers Thou hast reproached the Lord, and sayest: In the multitude of my chariots I have come up to a high place of mountains--The sides of Lebanon, And I cut down the height of its cedars, The choice of its firs, And I enter the lodging of its extremity, The forest of its Carmel.
24I have digged, and drunk strange waters, And I dry up with the sole of my steps All floods of a bulwark.
25Hast thou not heard from afar, it I made, From days of old that I formed it? Now I have brought it in, And it becometh a desolation, Ruinous heaps are fenced cities,
26And their inhabitants are feeble-handed, They were broken down, and are dried up, They have been the herb of the field, And the greenness of the tender grass, Grass of the roofs, And blasted corn--before it hath risen up!
27And thy sitting down, and thy going out, And thy coming in, I have known, And thine anger towards Me;
28Because of thine anger towards Me, And thy noise--it came up into Mine ears, I have put My hook in thy nose, And My bridle in thy lips, And have caused thee to turn back, In the way in which thou camest.
Darby Darby Bible 1890
20And Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith Jehovah the God of Israel: That which thou hast prayed to me concerning Sennacherib king of Assyria I have heard.
21This is the word that Jehovah has spoken against him: The virgin-daughter of Zion despiseth thee, laugheth thee to scorn; The daughter of Jerusalem shaketh her head at thee.
22Whom hast thou reproached and blasphemed? and against whom hast thou exalted the voice? Against the Holy one of Israel hast thou lifted up thine eyes on high.
23By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots have I come up To the height of the mountain, to the recesses of Lebanon, And I will cut down its tall cedars, the choice of its cypresses; And I will enter into its furthest lodging-place, [into] the forest of its fruitful field.
24I have digged, and have drunk strange waters, And with the sole of my feet have I dried up all the streams of Matsor.
25Hast thou not heard long ago that I have done it? And that from ancient days I formed it? Now have I brought it to pass, that thou shouldest lay waste fortified cities [into] ruinous heaps.
26And their inhabitants were powerless, They were dismayed and put to shame; They were [as] the growing grass, and [as] the green herb, [As] the grass on the housetops, and grain blighted before it be grown up.
27But I know thine abode, and thy going out, and thy coming in, And thy raging against me.
28Because thy raging against me and thine arrogance is come up into mine ears, I will put my ring in thy nose, and my bridle in thy lips, And I will make thee go back by the way by which thou camest.
Douay-Rheims Douay-Rheims Bible 1899
20And Isaias, the son of Amos, sent to Ezechias, saying: Thus saith the Lord, the God of Israel: I have heard the prayer thou hast made to me concerning Sennacherib, king of the Assyrians.
21This is the word that the Lord hath spoken of him: The virgin, the daughter of Sion, hath despised thee, and laughed thee to scorn: the daughter of Jerusalem hath wagged her head behind thy back.
22Whom hast thou reproached, and whom hast thou blasphemed? against whom hast thou exalted thy voice, and lifted up thy eyes on high? against the holy one of Israel.
23By the hand of thy servants thou hast reproached the Lord, and hast said: With the multitude of my chariots I have gone up to the height of the mountains, to the top of Libanus, and have cut down its tall cedars, and its choice fir trees. And I have entered into the furthest parts thereof, and the forest of its Carmel.
24I have cut down, and I have drunk strange waters, and have dried up with the soles of my feet all the shut up waters.
25Hast thou not heard what I have done from the beginning? from the days of old I have formed it, and now I have brought it to effect: that fenced cities of fighting men should be turned to heaps of ruins:
26And the inhabitants of them were weak of hand, they trembled and were confounded, they became like the grass of the field, and the green herb on the tops of houses, which withered before it came to maturity.
27Thy dwelling, and thy going out, and thy coming in, and thy way I knew before, and thy rage against me.
28Thou hast been mad against me, and thy pride hath come up to my ears: therefore I will put a ring in thy nose, and a bit between thy lips, and I will turn thee back by the way by which thou camest.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 19:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this passage presents God's response to Hezekiah's prayer as the basis for a prophetic oracle against Sennacherib. Keil and Delitzsch note that after Hezekiah prayed, Isaiah received a divine revelation specifically about the hearing of that prayer. The hinge is the perfect verb shāma'ti (“I have heard,” Qal perfect 1cs), which Barnes and others treat as a decisive answer. All major sources see the “virgin daughter of Zion” as a personification of Jerusalem's inviolability, Cambridge and Wesley stress that the city remains untouched, while Clarke extends the image to say even the young women suffice to mock the Assyrian. The title “Holy One of Israel,” Barnes observes, appears twenty-seven times in Isaiah, confirming the passage's Isaianic authenticity. On the closing image of the hook and bridle, Clarke and Barnes agree it reflects actual Assyrian practice of leading captives by rings through the nose, vividly asserting God's total control over the proud king. The consensus is clear: prayer opens the door for God to display His sovereignty over human arrogance.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God hears Hezekiah's prayer directly and responds with a prophetic oracle that guarantees Sennacherib's defeat and Jerusalem's deliverance, demonstrating divine sovereignty over human pride.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| God's hearing of Hezekiah's prayer | All commentators agree that 'I have heard' (v. 20) is a direct divine affirmation that the prayer was received and is being answered. It forms the basis for the entire oracle. | Some (e.g., Keil) note that the wording 'I have heard' is omitted in the parallel Isaiah account, but this is seen as an explanatory addition in Kings, not a difference in meaning. |
| Meaning of 'virgin daughter of Zion' | All agree it poetically personifies Jerusalem/Zion as inviolable, immune to conquest by the Assyrians. The shaking head is a gesture of derision. | Minor difference: some (Clarke, Wesley) emphasize the inhabitants (the 'young women'), while Keil and Delitzsch insist the city itself is the 'virgin,' not just its people. |
| Historical basis of the hook and bridle imagery | Both Clarke and Barnes point to actual Assyrian and Babylonian practice of leading captives by rings through the nose, making the imagery historically concrete. | No real debate; the practice is well-attested in ANE reliefs and texts. Some translations use 'ring' vs. 'hook,' both are accurate. |
| Theological emphasis on God's control over Assyria | All sources see v. 25 as teaching that Assyria's victories were divinely ordained, not of Sennacherib's own power. God is sovereign over the nations. | The extent to which this absolves Assyria of moral responsibility is not discussed in the provided commentaries; the focus is on God's purpose, not theodicy. |
Historical & Cultural Context
This oracle sits at the climax of Judah's crisis of 701 BC. Sennacherib of Assyria had swept through the fortified cities of Judah, and his field commander stood before Jerusalem demanding surrender, mocking both Hezekiah and the God of Israel (2 Kings 18:17, 19:13). Hezekiah tore his clothes, entered the temple, and prayed directly to “Yahweh, the God of Israel” (19:14, 19), specifically asking for deliverance so that all kingdoms might know that Yahweh alone is God. The detailed background of that prayer is key: Hezekiah spread the Assyrian letter before the Lord.
Isaiah ben Amoz now sends word that this prayer has been heard. The oracle that follows (vv. 21, 28) is addressed to the Assyrian king, not as a response to his boasts but as a divine verdict. The boast of Sennacherib in v. 23 (“With the multitude of my chariots I have come up to the height of the mountains”) points to the actual claims Assyrian kings etched on palace walls. The “strange waters” in v. 24 may allude, as the Cambridge Bible suggests, to Hezekiah's successful effort to block springs outside Jerusalem (2 Chronicles 32:3, 4). Sennacherib's bravado is answered by the declaration that his campaigns were never his own work; they were “done long ago,” “formed of ancient times” (v. 25) by the God who both raises and brings down nations.
The exposed position of Jerusalem, lacking the natural defenses of larger empires, makes the oracle more striking. God's “hook in your nose” (v. 28) reflects a common Assyrian practice: sculptures show captives led by a ring passed through the flesh. Yet here it is the great king of Assyria at the end of the rope. The historical setting shows a city under siege, a king who prayed, and a prophet who announced that the true King would bring the tyrant home in disgrace.
Textual Notes
The supplied sources note no significant textual variants in this passage. The parallel account in Isaiah 37:21, 29 is very close, with one notable difference: the phrase 'I have heard' in 2 Kings 19:20 (שָׁמָעְתִּי) is absent in the Isaiah version. Keil and Delitzsch treat this as an explanation added for clarity in Kings, not a corruption. In verse 23, the Kethib and Keri differ on one word; most translations follow the Keri ('chariots'). These minor variations do not affect the meaning of the oracle.
Reception History
This passage has echoed through Christian history as a vivid example of prayer answered through sovereign judgment. Early church writers saw in the 'virgin daughter of Zion' a type of the inviolable Church, protected by God against hostile powers. Medieval lectio divina often lingered on the hook and bridle as an image of God's power to tame the proud. The Reformation era, especially in the commentaries of Calvin and Luther, used this text to argue that even the mightiest earthly rulers are under God's hand, and that prayer is the weapon of the defenseless. In modern homiletics, the passage remains a staple for preaching on national crisis, reminding congregations that God's knowledge of every movement ('sitting down, going out, coming in') offers both warning to the oppressor and comfort to the oppressed. Hymnody has also picked up the hook-and-bridle metaphor as a motif of God's ultimate triumph over evil.
Preaching This Verse
Three-point outline
- God hears the prayer of the desperate (v. 20). Hezekiah's plea, offered in the temple, is acknowledged directly. The perfect tense of “I have heard” signals a settled reality, not a future hope.
- God confronts the pride of the oppressor (vv. 21, 24). Sennacherib's boasting about chariots, mountains, cedars and rivers is answered by mockery from the “virgin daughter Zion”, a symbol of inviolable protection. God does not negotiate with arrogance; He exposes it.
- God demonstrates sovereign control over history (vv. 25, 28). The Assyrian's campaigns were set in motion long ago by divine decree. God knows every movement and motive (“your sitting down, your going out, your coming in”). The hook and bridle imagery shows that even the most powerful ruler walks at God's direction.
Five-point outline
- The foundation: answered prayer (v. 20). Hezekiah's prayer triggers a prophetic response.
- The reversal: shame replaces boasting (vv. 21, 22). The one who blasphemed the Holy One of Israel is now an object of derision.
- The exposure: Sennacherib's own words condemned (vv. 23, 24). The quotation of his boast proves his guilt; God's silence is broken by the king's own speech.
- The correction: God's plan precedes human action (vv. 25, 27). Assyria was an instrument from the beginning; the weakness of conquered nations was also God's doing. God's exhaustive knowledge leaves no room for Sennacherib's pride.
- The conclusion: God's hook turns the tyrant home (v. 28). The rage that rose to God's ears becomes the very reason for the judgment that sends Sennacherib back in shame.
Illustration hooks
- When a bully threatens a schoolyard, the targeted child may feel powerless. This passage reorients power: the one who prays has access to the highest authority, and the bully's boasts are already recorded.
- The image of a hook in the nose, used in commodity chains to lead livestock, is visceral. It reminds us that every human leader, no matter how self-certain, is ultimately being led.
- God's knowledge of “sitting down, going out, coming in” suggests total surveillance, but from a protective perspective. Like a parent who knows where their child is every moment, God watches not to harm but to guard.
Questions your congregation is asking
- “If God hears our prayers, why do we still face threats?” The passage does not promise immediate removal of danger, but it guarantees that God's response is already in motion.
- “How can I be sure God knows what my enemies are doing?” Verse 27 answers directly: He knows every routine and every hidden intention.
- “Does this mean I should pray for God to humiliate my enemies?” The focus lies on God's honor being defended, not on personal vengeance. Hezekiah prayed for God's name (v. 19).
Leading a Discussion
This passage shows that prayer is not a last resort but the arena where God begins to act. Hezekiah's request was specific: that all kingdoms might know Yahweh alone is God (2 Kings 19:19). The oracle that follows answers that request by putting Sennacherib in his proper place. As you discuss, notice how the tone shifts from Hezekiah's plea to God's direct address to the Assyrian king.
Discussion questions
- Read verse 20. Why does the passage emphasize that God “heard” the prayer against Sennacherib? What does this suggest about the content of Hezekiah's prayer?
- In verses 21, 22, how is Sennacherib's “defying” of God described? What does the title “Holy One of Israel” add to the rebuke?
- Look at verses 23, 24. List the things Sennacherib claims. Why do you think God quotes his words back to him? What does this reveal about human pride?
- Verse 25 declares that God “did it long ago” and “formed it of ancient times.” How does this reframe Sennacherib's understanding of his own victories? What does it say about God's sovereignty over history?
- Verse 26 compares defeated nations to grass and grain. How does this imagery reinforce the message that human power is temporary? What comfort might it bring to those who feel weak?
- In verse 27, God says, “I know your sitting down, your going out, your coming in, and your raging against me.” What pastoral encouragement can we draw from the fact that God knows everything about his opponents?
- Verse 28 ends with a hook, a bridle, and a forced return. How does this conclusion fulfill Hezekiah's prayer that “all the kingdoms of the earth may know that you, Yahweh, are God alone” (v. 19)? How can this shape our own prayers in times of crisis?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 15:31 | Someone told David, saying, “Ahithophel is among the conspirators with Absalom.” David said, “Yahweh, please turn the counsel of Ahithophel into foolishness.” |
| II Samuel 17:23 | When Ahithophel saw that his counsel was not followed, he saddled his donkey, arose, and went home to his city, set his house in order, and hanged himself; and he died, and was buried in the tomb of his father. |
| II Kings 20:5 | “Turn back, and tell Hezekiah the prince of my people, ‘Yahweh, the God of David your father, says, “I have heard your prayer. I have seen your tears. Behold, I will heal you. On the third day, you will go up to Yahweh’s house. |
| II Chronicles 32:20 | Hezekiah the king and Isaiah the prophet, the son of Amoz, prayed because of this, and cried to heaven. |
| II Chronicles 32:21 | Yahweh sent an angel, who cut off all the mighty men of valor, the leaders, and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. When he had come into the house of his god, those who came out of his own body killed him there with the sword. |
| Job 22:27 | You will make your prayer to him, and he will hear you. You will pay your vows. |
| Psalms 50:15 | Call on me in the day of trouble. I will deliver you, and you will honor me.” |
| Psalms 65:2 | You who hear prayer, all men will come to you. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that God uses even the young women of Jerusalem to mock and defeat the boastful king, showing his power is empty. The king’s victories came only by God’s appointment, not his own strength. God controls him like a buffalo with a ring in its nose, turning him at will.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the distinction between Zion, called "virgin" because it had never been breached by an enemy since David's time, and Jerusalem, which had been conquered before. He also notes that the title "the Holy One of Israel" appears repeatedly in Isaiah but rarely elsewhere, arguing this proves the passage is Isaiah's genuine prophecy, not a later addition.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary emphasizes that "virgin daughter of Zion" signifies Jerusalem had never been conquered since David's time, making the title itself a prophecy of deliverance. God's response mocks Sennacherib's boasts, showing he is merely an instrument of God's long-ordained plan and will be restrained like a wild
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that Sennacherib's arrogance and blasphemy are not simply against Judah but against the Holy One of Israel himself. God declares he has heard Hezekiah's prayer and will sovereignly humble the Assyrian king, leading him back in disgrace as if with a hook in his nose and a bridle in his lips.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB divides Isaiah's prophetic message into three distinct parts: a poetic rebuke of Sennacherib's arrogance, a sign to Hezekiah that normal farming will resume after two years of disruption, and a final announcement of the invasion's outcome.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch read Sennacherib's boasts as a figurative, poetic account of his arrogant intentions rather than a literal list of past conquests. They stress that Jerusalem is person
Lange's Commentary Reformed 1857
Lange argues that the three-year sign is not a prediction of future hardship but a reference to two years already past. The people had already lived on spontaneous growth and after-growth, so the third year's sowing and reaping proves that deliverance came at once. He treats the infinitive absolute as a perfect tense, describing completed events rather than future ones.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that God answers prayer by directly confronting the boasting of the oppressor. Sennacherib's threats against Jerusalem are treated as blasphemy against the Holy One himself, and God promises to lead this proud king away like a beast with a hook in its nose.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that God, not the Assyrian king, is the real agent behind all military conquests. The king's boasts about invading inaccessible mountains and cutting down forests are empty because God directs his every move. The comfort for believers is that God holds a hook in the nose and a bridle in the jaws of all enemies.