Bridle

Isa 37:29, "I will put My hook in thy nose and My bridle in thy lips," is illustrated in the Assyrian monuments, which represent captives with bridles attached to rings inserted in their under lip, and held in the hand of the king; some of the captives with short beards, tasseled caps, long tunics, and hosen or boots (Dan 3:21), seem in physiognomy Jews, or Israelites of the ten tribes. The king in one representation is thrusting out the captive’s eye with a spear, as Zedekiah was treated by Nebuchadnezzar.

(prop רֶסֶן, re’sen, a halter, Isa 30:28; hence generally a rein, Psa 32:9; Job 30:11; specially the jaws, Job 41:5 [13]; also , מֶֹתֶג, me’theg, 2Ki 19:28; Pro 26:3; Isaiah 27:29; strictly the bit, as rendered in Psa 32:9; so χαλινός, Rev 14:20; 1Es 3:6; 2Ma 10:29; "bit," Jas 3:3; likewise χαλιναγωγέω, to curb, Jas 1:26; Jas 3:2; once מִחְסוֹם, machsom’, a muzzle, Psa 29:2), the headstall and reins by which a rider governs his horse (Psa 32:9). In connection with Isa 37:29, it is remarkable to find from Theodoret that it was customary to fix a sort of bridle or muzzle of leather on refractory slaves. Even freemen were thus treated when they became prisoners of war. SEE ZEDEKIAH. Thus, when Cambyses conquered Egypt, the son of the Egyptian monarch, with ten thousand other youths of the highest rank, were condemned to death, and were conducted to execution in procession with ropes around their necks and bridles in their mouths (Herodotus, 3:14). Compare the act of Benhadad’s " princes" in putting halters about their heads in token of submission to Ahab (1Ki 20:32). According to Layard (ii, 275), the Assyrians ornamented their bridles in a high degree; but in their trappings and harness the Kouyunjik horses differ completely from those represented in the bas-reliefs of Nimroud: their heads were generally surmounted by an arched crest, and bells or tassels were hung around their necks; or, as at Khorsabad, high plumes, generally three in number, rose between their ears. SEE HORSE.

The restraints of God’s providence are metaphorically called his "bridle" and "hook" (2Ki 19:28). The "bridle in the jaws of the people causing them to err" (Isa 30:28) is God’s permitting the Assyrians to be directed by foolish counsels, that they might never finish their intended purpose against Jerusalem (Isa 37:29). The restraints of law and humanity are called a bridle, and to let it loose is to act without regard to these principles (Job 30:11).

By: Emil G. Hirsch

A term used in the English versions of the Bible interchangeably with bit to represent the three Hebrew words , and , which, however, do not as a rule denote the usual head-gear of a horse or other beast of burden, consisting of a head-stall, a bit, and reins. In many passages "halter"—i.e., a simple rope or leathern strap where-with to hold the animal in check—would seem to be the more appropriate rendering.

No description of the head-harness is found in the Hebrew Bible. As horses came into use only at a late period, and then more for purposes of luxury than utility, the pictures of steeds with elaborate head-gear found on the Assyrian monuments (see Layard, "Nineveh") can not be held to throw any light on the contrivances employed by the Hebrews, though the arrangement with bells mentioned in Zech. xiv. 20 was in all probability adopted in imitation of Assyrian fashion. The ox, the ass, as well as the mule, and to a less extent the camel, took the place of the horse. To guide and control the first-mentioned animal the goad sufficed; and, if Arabic custom may be supposed to retain the primitive habits of the ancient Hebrews, the camel was led by a rope attached to a ring of either copper ("burrah"), or hair ("ḥizamah"), which was passed through one of the nostrils.

Procession of Bridegroom of the Law on the Eve of the Rejoicing of the Law.(From Picart, 1723.)

Still, bridles were not altogether unknown, as distinct names for them were employed according as they were used for the horse or the camel. These bridles were very simple affairs, often made of mere twine; while the bits were, at least in pre-Mohammedan days, of wood ("sajarah"). Even among the modern Arabs the iron bit passes underneath the chin (jaws) of the horse, or is in front of the mouth (see Socin, "Diwan aus Central-Arabien," i. 288). This arrangement explains some passages in which the usual translation by "bridle" has produced confusion. Job xxx. 11, R. V., "they have cast off the bridle," refers to the slipping of the halter. Isa. xxx. 28, "bridle in the jaws" should be rendered "halter (or bridle with iron) on the jaws." A bridle with a ring arrangement through the nose is meant in II Kings xix. 28 by the Hebrew word ("in thy nose"), to which ("over thy lips") is a parallel. See also Prov. xxvi. 3; Isa. xxxvii. 29, A. V.; Ps. xxxii. 9, R. V., "bit and bridle"; more accurately, "bridle and halter."

In Ps. xxxix. 2 (A. V., 1) is properly translated in the Revised Version by "muzzle." The allusion there is to the use of a basket-like network which was passed over the head of the animal and fastened behind the ears and around the neck; enveloping the mouth as with a bag, to prevent the bearer biting the yoke-mate or other animals in the caravan. In the psalm it is the tongue which thereby is hindered from "biting." As this "muzzle" also interfered with the taking of food, the humane law of Deut. xxv. 4 forbade its being put over the mouth of the ox while on the threshing-floor.

BRIDLE.—See Bit.

brı̄´d’l. See BIT.

2Ki 19:28 (a) This is a figure to represent the restraining, guiding and compelling power of GOD in making nations obey His will. (See Jer 50:9; Jer 51:7, Jer 51:11, Jer 51:20).

Job 30:11 (a) Perhaps this represents the criticism which Job’s friends loosed upon Him without restraining. These friends wanted Job to express himself freely without hindrance, hoping thereby to catch him in his words.

Job 41:13 (a) If this has a typical meaning, it might refer to GOD’s restraining power over both the body and the soul.

Psa 39:1 (b) This represents the restraining influence which David brought to bear upon his own mouth in order to prevent him from saying things which should not be said.

Isa 30:28 (a) The bridle represents the power of GOD to make men do His will. He binds men to the choice which they make. The bridle reveals GOD’s control over His enemies in making them continue in a path of disobedience. This thought is also found in Isa 66:4 and 2Th 2:11.

Isa 37:29 (a) This indicates GOD’s warning to Sennacherib that He would take charge of the affairs of this king in such a way that he would be forced to turn away from Jerusalem and return to his own land. GOD’s methods, means and plans are referred to as a bridle.

Jas 1:26 (a) Men are expected to control and to hold in check the tongue and the talk. No one should speak loosely and carelessly. The speech should always be with grace, seasoned with salt.

Jas 3:2 (a) GOD expects that man will control all the notions, desires and motions of the flesh.