Israel's Remnant Taunts Babylon
Isa 14:13 For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:
For thou...
אַתָּה
’attah
A personal pronoun meaning you. It is also written ’atta in a few places (1Sam. 24:18,19; Psm. 6:3,4). Its basic use is as the independent personal pronoun meaning you (Num. 11:15; Deut. 5:27,24; 2Chr. 14:11,10; Eze. 28:14). It is used for emphasis before finite verb forms and then may mean you, yourself. It may also be used after (appended) a verb for emphasis (Exo. 18:19; 1Sam. 17:56; 20:8). Used after a previous suffix referring to you, it is again emphatic (2Chr. 35:21).
hast said...
אָמַר
’amar
A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).
in thine heart...
לֵבָב
lebab
A masculine noun meaning heart, mind, inner person. The primary usage of this word describes the entire disposition of the inner person that God can discern (1Sam. 16:7); be devoted to the Lord (1Kgs. 15:3); seek the Lord (2Chr. 11:16); turn against people (Exo. 14:5); be uncircumcised (Lev. 26:41); be hardened (1Sam. 6:6); be totally committed to the Lord (Deut. 6:5; 2Chr. 15:15). It is also used to describe the place where the rational, thinking process occurs that allows a person to know God's blessings (Jos. 23:14); to plan for the future (1Kgs. 8:18); to communicate (2Chr. 9:1); and to understand God's message (Isa. 6:10). Like our English usage, it often refers to the seat of emotions, whether it refers to joy (Deut. 28:47); discouragement (Jos. 2:11); comfort (Jdg. 19:8); grief (1Sam. 1:8); sorrow (Psm. 13:2,3); or gladness (Isa. 30:29).
ascending to heaven… above the stars and being enthroned on… the sacred mountain recalls the belief of several Semitic peoples that the gods lived on Mount Zaphon. “Sacred mountain” translates sapôn (lit., “the north”).
I will ascend...
עָלָה
‛ālah
A verb meaning to go up, to ascend, to take away, to lift, to offer. This Hebrew word carries with it the connotation of an upward motion. It is used generically to denote an ascension to a higher place (Num. 13:17); a departure in a northerly direction (Gen. 45:25); the flight of a bird (Isa. 40:31); the springing up of plants (Isa. 34:13); the preference of one thing above another (Psm. 137:6); and the offering of a sacrifice (Jdg. 6:28; 2Kgs. 3:20). Theologically significant is the fact that this verb is used in relationship to a person's appearance before God. One must go up to stand before the Lord (Exo. 34:24; see also Gen. 35:1).
into heaven...
שָׁמַיִם
šamayim
A masculine noun meaning sky, heaven, abode, firmament, air, stars. Although the word is plural or dual in form, it can be translated into English as singular or plural depending on the context. The word describes everything God made besides the earth: God made the heavens of the universe (Gen. 1:1; 14:19); the firmament or expanse which He created around the earth was named sky or heaven as well (Gen. 1:8). He stretched out the heavens (Isa. 40:22); creating them (Isa. 42:5; 45:18).
The heavens that humans observe with their senses are indicated by this word. The stars are part of the heavens (Gen. 15:5) and are personified in some cases (Jdg. 5:20); the sun and the moon, along with the stars, make up a major part of the hosts of heaven (Deut. 4:19). Unfortunately, these things were worshiped as gods by even the Israelites (Jer. 8:2). The heavens became a source of knowing the future and life in general, for scanners of the heavens and astrologers searched the heavens for signs (Isa. 47:13). A favorite pagan deity was the Queen of Heaven whom the people worshiped (Jer. 7:18; 44:17). God created waters above and below the heavens (Gen. 1:8-9). The clouds are a feature of the sky (Gen. 8:2; Jdg. 5:4; 1Kgs. 18:45; Job. 26:13). The word indicates the total inhabited earth when it speaks of from under heaven, as when the Amalekites were to be destroyed from under heaven (Gen. 6:17; Exo. 17:14). The teacher of Ecclesiastes spoke of examining everything under heaven, i.e., everything done in the world in which humans live (Ecc. 1:13; 2:3; 3:1); birds and other fowl fly in the sky (Gen. 1:20). In God's new world, there will be a new heaven and a new earth (Isa. 65:17; 66:22).
The invisible heavens are the abode of God. Heaven is the Lord's throne, the earth is the resting place of His feet-a beautiful metaphor of God's sovereignty over the universe (Isa. 66:1). He extends the heavens as the tent roof of the universe (Isa. 40:22); He dwells in heaven (1Kgs. 8:30, 8:32); yet He is not contained in even the heaven of heavens, the most exclusive part of the heavens (1Kgs. 8:27).
Heaven describes the place from which God operates: He calls to people from heaven (Gen. 21:17; 22:11). The Ten Commandments were spoken from heaven (Exo. 20:22; Neh. 9:13). He sent down manna from heaven for His people in the desert (Exo. 16:4). He is not merely a dweller in heaven, but He is the God of heaven (Gen. 24:3; 2Chr. 36:23; Ezra 1:2). The heavens grow old and pass away, but God is eternal (Job 14:12; Isa. 13:10; 65:17). Satan aspired to usurp God's reign in heaven and was cast out (Isa. 14:12-13). Elijah the prophet, because he faithfully followed the Lord, was taken up into heaven in a whirlwind (2Kgs. 2:1, 2:11).
I will exalt...
רוּם
rûm
A verb meaning to raise, to lift up; to be exalted. It indicates that something is literally raised up high (Gen. 7:17; Job 22:12); or indicates the act of raising, picking up something (Gen. 14:22; Exo. 14:16; Jos. 4:5; Eze. 10:16); setting it up (Gen. 31:45; Ezra 9:9). It describes the process of something growing (Isa. 1:2; Eze. 31:4); or of persons being promoted, raised up in their positions (1Sam. 2:7; 1Kgs. 14:7). It is used often of God's being exalted (Exo. 15:2; 2Sam. 22:47; Psm. 30:1,2; 99:2; 108:5,6; Isa. 33:10). It describes the haughtiness and boastfulness of people: their hearts (Deut. 8:14); eyes (Psm. 18:27,28); attitudes, with an uplifted hand, arrogant (Job 38:15). The antichrist figure exalts and lifts up himself (Dan. 11:36). It describes the presentation of a sacrifice (Lev. 2:9). It can have the sense of removing something, abolishing it (Dan. 8:11).
throne above the... See proofs of Lucifer’s kingdom before Adam, The Pre-Adamite World vs. 12.
my throne...
כִּסֵּא
kisse’, כִּסֵּה
kisseh
A masculine noun meaning throne, a place of honor. Pharaoh put Joseph over everything in his kingdom except his throne (Gen. 41:40). Other references to leaders on the throne include Pharaoh (Exo. 11:5; 12:29); Solomon and Bathsheba (1Kgs. 2:19); King Ahasuerus (Est. 5:1); departed kings (Isa. 14:9); the princes of the coast (Eze. 26:16); the prophetic one who will build the temple of the Lord (Zec. 6:13). Scripture also depicts God as sitting on a throne (Isa. 6:1; Eze. 1:26). The throne can also be a symbol of a kingdom or power (2Sam. 7:16; 14:9; Isa. 16:5).
above...
מִן
min, מִנִּי
minniy, מִנֵּי
minney
A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deut. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Prov. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Prov. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deut. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Eze. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deut. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛aḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deut. 33:11). Other uses almost always fall under one of the above categories.
מַעַל
ma‛al
An adverbial preposition meaning upward, high; above, over. It is used to mean above, often with min prefixed meaning from above (Exo. 20:4; Deut. 4:39; 5:8; Jos. 2:11; Job 3:4; 18:16; 1Kgs. 7:3; 8:23; Prov. 8:28; Isa. 6:2). It expresses the idea of on top of, above by adding le to the above phrase (Gen. 22:9; Exo. 28:27; 39:20; Lev. 11:21). It indicates something above another level or room (Jer. 35:4). It is used in a figurative sense of setting one's throne above another (Jer. 52:32).
the stars...
כּוֹכָב
kôkab
A masculine noun meaning star. Its primary referents are a star and/or the stars of heaven (Gen. 1:16) which God created. These shining heavenly bodies have several functions: to rule over the night (Gen. 1:16; Psm. 136:9); to give light; to praise God (Psm. 148:3). They were used in idioms and metaphors often: to symbolize rulership and a coming ruler (Num. 24:17). Pagans and apostate Israelites worshiped them as gods (Deut. 4:19); they were used in pagan astrology or augury to know the future (Isa. 47:13); yet the Lord of Israel communicates with them and commands them (Job 9:7); they were used to represent Joseph's brothers (Gen. 37:9): their number is used figuratively to represent the many descendants of Abraham and the patriarchs (Gen. 15:5; 22:17; 26:4; Exo. 32:13); prideful and haughty nations are represented as stars (Oba. 1:4), especially the king of Babylon (Isa. 14:13); the Lord can use stars in battle to fight for His people (Jdg. 5:20); they shout for joy in personification (Job 38:7). The Lord has numbered them (Psm. 147:4); but even these shining bodies are not pure or clean in His sight (Job 25:5).
of God...
אֵל
’el
A masculine noun meaning God, god, mighty one, hero. This is one of the most ancient terms for God, god, or deity. It appears most often in Genesis, Job, Psalms, and Isaiah and not at all in some books. The root meaning of the word mighty can be seen in Job 41:25,17 and Mic. 2:1. This word is used occasionally of other gods (Exo. 34:14; Deut. 3:24; Psm. 44:20,21; Mal. 2:11) but is most often used to mean the one true God (Psm. 5:4,5; Isa. 40:18). It expresses various ideas of deity according to its context. The most common may be noted briefly: the holy God as contrasted to humans (Hos. 11:9); the High God El (Gen. 14:18; 16:13; Eze. 28:2); the Lord Yahweh as a title of Israel according to the Lord's own claim (Gen. 33:20; Isa. 40:18); God or god in general (Exo. 34:14; Deut. 32:21; Mic. 7:8); the God of Israel, the Lord (Num. 23:8; Psm. 118:27); God (Job 5:8).
This word is used with various descriptive adjectives or attributes: ’el is God of gods (Psm. 50:1); God of Bethel (Gen. 35:7); a forgiving God (Psm. 99:8). He is the holy God (Isa. 5:16). Especially significant are the assertions declaring that ’el is with us, Immanuel (Isa. 7:14); and He is the God of our salvation (Isa. 12:2); a gracious God (Neh. 9:31); a jealous God (Exo. 20:5; 34:14). The closeness of this God is expressed in the hand of God (Job 27:11).
In the human realm, the word also designates men of power or high rank (Eze. 31:11); mighty men (Job. 41:25,17); or mighty warriors (Eze. 32:21). The word is used to designate superior and mighty things in nature, such as mighty or high mountains (Psm. 36:6,7), lofty, high cedars, or stars (Psm. 80:10,11; Isa. 14:13).
In conjunction with other descriptive words, it occurs as ’el šaday, "God Almighty" (Gen. 17:1; 28:3; Exo. 6:3) or ’ēl ‛elyôn, "God Most High" (Gen. 14:18-19; Psm. 78:35). Used with hand yad in some settings, the word conveys power, strength (Gen. 31:29; Deut. 28:32; Prov. 3:27), or ability.
I will sit...
יָשַׁב
yašab
A verb meaning to sit, to dwell, to inhabit, to endure, to stay. Apparently, to sit is the root idea, and other meanings are derived from this. The subject of the verb may be God, human, animal (Jer. 50:39), or inanimate matter. The word sometimes emphasizes the location of persons, whether they were sitting under a tree (Jdg. 6:11; 1Kgs. 19:4) or in a house (2Kgs. 6:32). It could also reflect a person's position: one sat as a judge (Prov. 20:8; Isa. 28:6); as a widow (Gen. 38:11); or on a throne as king (Exo. 12:29; 2Kgs. 13:13). Sometimes it indicated one's companions; one sits with scoffers (Psm. 1:1); or with the elders of the land (Pro. 31:23). The word may signify "to dwell," either temporarily (Lev. 23:42) or in a permanent dwelling (Gen. 4:16; Zeph. 2:15). Sometimes the word means that an object or person stays in a limited area (Exo. 16:29); or abides for a period of time (Lev. 12:4-5; 2Sam. 6:11); or for eternity (Psm. 9:7, 8; Psm. 102:12,13; Psm. 125:1). The years are even said to sit, that is, to pass (1Kgs. 22:1).
mount of the... The mountain where the congregation of heaven gathers for regular worship (Isa. 4:1-6:11; Isa. 5:8-14; Psm. 82:1; Eze. 28:12-14; Rev. 7:9-16; 14:1-5; 15:2-4; 19:1-10).
הַר
har
A masculine noun indicating a hill, hill country, mountain, mountain range. With a following modifying word, it may mean a mountain range, such as the mountains or hill country of Gilead (Gen. 31:21; cf. Deut. 1:7; Jos. 17:15; Jdg. 12:15) or denote individual mountains or Mount Ebal (Deut. 11:29). It indicates a particular mountain from the context without naming it (Gen. 22:2). Combined with the word for God, ’elohıym, preceding, it points out the mountain of God (Exo. 4:27; 18:5; 24:13; Psm. 68:15,16) or mountain of the Lord used with yhwh (Num. 10:33). These mountains and hills were sacred places for the gods of the pagan peoples of Canaan (Deut. 12:2), also called gods of the mountains (1Kgs. 20:23). It refers to the har-mo’ed or the mountain of assembly, a dwelling place of the gods (Isa. 14:13). The word is used in a figurative sense often: the Lord weighs the mountains in His hand (Isa. 40:12) and can lay them waste as a sign of His judgments (Isa. 42:15). God causes His people to thresh the mountains as a sign of their defeating their foes (Isa. 41:15). God calls the mountains as His witnesses (Mic. 6:2) and speaks to them (Eze. 36:1, 36:4, 36:8). They are expected to praise the Lord (Psm. 148:9), and they leap in praise (Psm. 114:4, 114:6). The mountains symbolize strength (Isa. 2:14); great age, antiquity, and stability (Prov. 8:25), yet the Lord's love is even more enduring (Isa. 54:10).
of the congregation...
מוֹעֵד
mô‛ēḏ
A masculine noun meaning an appointed time or place. It can signify an appointed meeting time in general (Gen. 18:14; Exo. 13:10); a specific appointed time, usually for a sacred feast or festival (Hos. 9:5; 12:9,10); the time of the birds' migration (Jer. 8:7); the time of wine (Hos. 2:9,11); the same time next year (Gen. 17:21). In addition to the concept of time, this word can also signify an appointed meeting place: "The mount of the congregation" identifies the meeting place of God or the gods (Isa. 14:13), and "the house appointed for all living" identifies the meeting place of the dead-that is, the netherworld (Job. 30:23). Moreover, the term is used to distinguish those places where God's people were to focus on God and their relationship with Him, which would include: the tent of meeting (Exo. 33:7); the Temple (Lam. 2:6); the synagogue (Psm. 74:8).
in the sides... The planet heaven is located in the north part of the universe pointing from the earth (Job. 26:7; Psm. 75:6).
יַרְכָה
yarkah, יְרֵכָה
yerekah
A feminine noun referring to a remote area, a border, the highest part, the far end. It refers to something toward the back or side, distant, far away. It refers to the part of Zebulun most distant from Jerusalem, toward the Mediterranean Sea and north (Gen. 49:13). It refers to the back or rear of a tent or building (Exo. 26:22-23). It indicates the part of a mountain farthest away (Jdg. 19:1, 19:18; 2Kgs. 19:23); of the farthest part of the earth (Jer. 6:22; 25:32); of the northern territories (Isa. 14:13). It refers to the remotest parts of the pit in Sheol, its most remote areas (Isa. 14:15). It refers to the rear of an inner room, such as the Most Holy Place (1Kgs. 6:16); the inner recesses of the hold of a ship (Jon. 1:5); a cave (1Sam. 24:3,4); or a house (Amos 6:10).
of the north...
צָפוֹן
sapôn
A common noun indicating north; northward. It refers to the direction north; facing east, the left hand points north (Gen. 13:14; 28:14). It combines with other directions (Gen. 13:14). With ah on the end, it indicates a northward direction (Exo. 40:22; Jer. 23:8); followed by ’el, it means toward the north (Ecc. 1:6; Eze. 42:1); or with le on the front (Eze. 40:23). From the north is expressed by min + sapon (Isa. 14:31). The north became a source of violence, evil (Jer. 1:14). It was used of the great Mount Hermon of the north (Psm. 48:2,3; 89:12,13; Eze. 32:30).
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