For he hath said: By the strength of my own hand I have done it, and by my own wisdom I have understood: and I have removed the bounds of the people, and have taken the spoils of the princes, and as a mighty man hath pulled down them that sat on high.

“These are the words of God's antagonist, boasting in the strength of his wickedness, as he threatens to steal and obliterate the divisions of the nations delivered by the Most High to the angels. And loudly [he] cries that he will spoil the earth, and shake the whole human race, and change them from their former good order.”

“And by the prophet, "the enemy said, I will pursue and overtake," and again by another, "I will grasp the whole world in my hand as a nest, and take it up as eggs that have been left." Such, in a word, are their boasts and professions that they may deceive the godly. But not even then ought we, the faithful, to fear his appearance or give heed to his words. For he is a liar and speaks of truth never a word. And though speaking words so many and so great in his boldness, without doubt, like a dragon he was drawn with a hook by the Savior, and as a beast of burden he received the halter round his nostrils, and as a runaway his nostrils were bound with a ring, and his lips bored with an armlet. And he was bound by the Lord as a sparrow, that we should mock him. LIFE OF ST.”

“For he said, With the strength of my hand I accomplished this None of my might is from the Holy One, blessed be He. I am clever [More exactly,] I have become clever. and their positions Heb. וַעֲתוּדֹתֵיהֶם, their stand and their position. and I lowered I lowered them from their greatness. many inhabitants Heb. כַּאבִּיר יוֹשְׁבִים, plousors in O.F., several.”

“עשיתי I have acted valiantly. Supply גבורה valour. נבונותי I am prudent. Niphal of בין, verb ע"י. ואסיר And I was removing. Future for the imperfect; comp. יעשו they made. Ps. 106:19. ועתודתיהם And their treasures. Comp. ועתדה And prepare it (Prov. 24:26); the possessions which man provides for himself for the days that are to come. כאביר Although it is written with Aleph, this letter is pleonastic, and the word means strong, mighty—I subdued those that dwell in strong fortresses. According to R. Moses Hakkohen, who takes the א as radical—comp. אביר the chief (1 Sam. 21:8)—it means like a hero.”

“Woe to those who enact laws. Here he begins to threaten against the enemies who physically persecute foreigners: and first against those laying waste; second against those who rejoice in the devastation. At the end of chapter 14: "in the year that king Achaz died," the first part is divided into two. In the first, against the Assyrians who took captive the ten tribes and afflicted the two; in the second, against the Babylonians who took captive the two. Chapter 13: "the burden of Babylon." The first is divided into three. In the first he threatens the destruction of the enemies; in the second he promises the restoration of the people, chapter 11: "and there shall come forth"; in the third he sets down the giving of thanks, chapter 12: "I will give thanks." But this chapter is divided into two parts. In the first he threatens against the princes of the two tribes, who trusted in the help of the Assyrians, namely Achaz, under whom this vision was written, as is read in 4 Kings 16; in the second, against the Assyrians themselves, "woe, Assur." However, some begin chapter 10 there; and then it would be easier, because in that case this part would be undivided from what precedes. The first is divided into two. In the first the threat is set forth; in the second the preparation of a further punishment is shown, "over all these." The first into two. In the first he reproves the fault; in the second he threatens the punishment, "what will you do?" He reproves the fault of the princes with regard to two things: with regard to perverse legislation, "woe to those who enact unjust laws," inasmuch as a law is established by a prince's edict; and "writing," inasmuch as it is confirmed in writing. Rom. 10: "for being ignorant of the justice of God, and seeking to establish their own, they are not subject to the justice of God." Matt. 15: "why does he transgress," etc. Second, with regard to the intention of oppressing the powerless, whether on account of poverty: "the poor"; or on account of lowliness: "of the humble" (Amos 2): "they will crush as dust," etc.; or on account of the weakness of sex: "widows"; or on account of age: "orphans," above, chapter 1: "they do not judge for the orphan," etc. What will you do? Here he threatens the punishment. And first he takes away the remedy of escape; and this is threefold: of confidence according to one's own power: "what will you do in the day...?" — with regard to fortification against enemies, or with regard to the prediction of the prophets. Hosea 9: "what will you do in the solemn day, in the day of the feast of the Lord?" Nahum 1: "before the face of his indignation who shall stand?" Second, with regard to the friendship of the powerful: "to whose help will you flee?" Job 6: "behold there is no help for me in myself, and my kinsfolk also have withdrawn from me." Third, with regard to the glory of riches: "and where will you leave your glory?" As if he were to say: which will not profit you. Wisdom 5: "what has pride profited us, or what has the boasting of riches conferred upon us?" Second, he expresses the manner of the punishment: and first, of captivity: "lest you be bowed down." Above, chapter 2: "and the loftiness of men shall be bowed down, and the haughtiness of men shall be humbled." Second, of slaying: "and you fall among the slain." Ezek. 32: "all these are slain, falling by the sword." Over all these. Here the preparation of a further punishment is set down. As is explained above. Woe, Assur. In this part he threatens against the Assyrians themselves. And it is divided into two parts. In the first the threat against the oppressing enemies is set down; in the second, the comforting of the oppressed people, "therefore he says." The first into three. In the first he reproves the fault; in the second he threatens the punishment, "therefore he will send"; in the third he shows the effect of the punishment, "and it shall be." But the fault consists in transgression of the precept, or abuse of authority: hence the first part is divided into three. In the first, the granting of authority is set down; in the second, the abuse of that authority, "but he does not so"; in the third, the pride of the one abusing it, "and it shall be when he has fulfilled." Concerning the first he does three things. First, the office of scourging is committed; second, he designates the one worthy of the scourges, "against a deceitful nation"; third, he imposes the manner of the scourging, "that he may take away the spoils." Concerning the first he designates three things. The one who scourges: "woe" — it is imminent for you, "Assur, who are the rod of my fury"; the power of scourging, "the staff," by which I scourge, "in their hand," that is, in their power, that is, in execution; and the scourging itself: "my indignation" shall be accomplished through them. Below, chapter 14: "the Lord has broken the staff of the wicked, the rod of the rulers." Against a deceitful nation. Here he describes the one worthy of the scourges, both with regard to the fault: "a deceitful nation," because it does not keep its promise: Exod. 19: "all that the Lord has spoken we will do"; and with regard to the sentence, "the people of my wrath," that is, whom I have already adjudged to be punished. "I will send" — I will inspire you to be punished. 4 Kings 18: "the Lord said to me: go up to this land, and destroy it." To, that is, against, "that he may take away." Here he imposes the manner of the scourging with regard to the removal of goods. "That he may take away the spoils" — with regard to seizure; "that he may plunder" — with regard to the oppression of men; "that he may set them as mud" — on account of vileness. Ps. 17: "I will wipe them away like the mud of the streets." But he. Here is set down the abuse of the power granted, inasmuch as he exceeded the bounds of the mandate; and first his purpose is set down; second, the motive of his purpose is set down, "for he will say." Concerning the first he does two things. First he abandons the fixed measure, both with regard to the judgment of reason — "he will not so judge" — and with regard to the purpose of his heart — "he will not so esteem it" — that is, fix the punishment. Second, he increases the punishment, both with regard to manner — "to destroy," that is, to lay waste to everything — and with regard to number — "of nations," indeed of many, not only against those to whom he was sent. Habakkuk 2: "you have devised confusion to your house, you have cut off many peoples, and your soul has sinned." For he will say. Here the motive is set down: and first he takes as premise; second he concludes, "so will I do to Jerusalem, and to her idols." Concerning the first, first he assumes the servitude of kings: "are not my princes all kings together?" Habakkuk 1: "he triumphs over kings, and tyrants shall be his laughingstock." Second, the subjugation of cities: "is it not as Charcamis?" Below, chapter 37: "for indeed, Lord, the kings of the Assyrians have made desolate the lands and their regions." Third, the destruction of the gods: "how has my hand found the kingdoms of the idol." In a tone of wonder; as if he were to say: how did it come about that those gods did not resist me. 4 Kings 18: "who are they among all the gods of the lands, that have delivered their country out of my hand, that God should be able to deliver Jerusalem out of my hand?" So will I do to Jerusalem, and to her idols. Here he concludes, first from the nations to the whole people of Israel: "so also the idols." Second, from the ten tribes to the two: "is it not as..." Of Samaria he spoke truly, because they worshipped idols; but from Jerusalem Ezechias had taken them away: 4 Kings 18. And perhaps some remained hidden, which he found in the part of the city which Sobna the scribe handed over to him. Or he calls the ark, and the other things that were for the ornament of the temple, "idols." Ezek. 25: "behold, as all the nations," etc. And it shall be when he has fulfilled. Here he reproves his pride, and first the proud boasting is set down; second, the occasion of the boasting, "for he said"; third, the rebuke of the one boasting, "shall it boast?" He says therefore: "and it shall be, when the Lord has fulfilled all his works" — namely the punishments, by which he wishes to correct — "of the great heart," with regard to presumption about things to be done. And "over the glory," with regard to pride over things done. Above, chapter 2: "the lofty eyes of man have been humbled." For he said. Here he sets down the occasion of the boasting from the great things he had done: and first with regard to the condition of the doer; second with regard to the magnitude of the deed, "and I have taken away"; third with regard to the ease of the doing, "and it has found." And he states the condition of the doer with regard to the power of wars, "in strength," and with regard to the wisdom of counsels, "and in wisdom." Deut. 32: "but because of the wrath of the enemies I have deferred it, lest perhaps their foes should be proud, and say: our hand is exalted." But the magnitude of the deed is weighed from three things. From the multitude of kingdoms: hence he says, "I have removed the boundaries." He speaks in the likeness of one who acquires many fields, who removes the boundary-marks by which the possessions of different people were divided. With regard to the plundering of princes: "and the princes"; with regard to the subjugation of kings: "and I have pulled down the mighty as from on high," namely, from the throne of the kingdom. Dan. 5: "whom he wished he exalted, and whom he wished he humbled." But the ease of doing is determined with regard to three things. With regard to full subjection: "and the hand has found," as a nest, which is in the power of the finder. Below, chapter 16: "and it shall be like a fleeing bird, and young ones flying away from the nest." With regard to easy destruction: "and as they are gathered" — so easily. Habakkuk 2: "and he will gather to himself all nations, and heap up to himself all peoples." With regard to the removal of all contradiction: "and there was none that moved the wing" — that is, the hand: a bird defends itself with its wing — "or opened the mouth," to contradict — "or made a sound," which is the cry of foxes or birds, for lamenting. Ezek. 24: "son of man, behold I take from you the desire of your eyes with a stroke; and you shall not mourn, nor weep, neither shall your tears run down." Shall it boast? Here the rebuke of the one boasting is set down; because he too is like an instrument, which cannot work except by the motion of the craftsman. "The axe," for slaying the wicked. "Shall the saw be exalted," for discerning the good from the wicked. "The rod," for correcting. "The staff," for sustaining those corrected. Job 15: "why does your spirit swell against God, that you should utter such speeches out of your mouth?" Therefore he will send. Here he threatens the punishment: and concerning this he does three things. First he threatens the judgment of the punishment; second, he determines the manner of the punishment, "and under his glory"; third, the effect of the punishment, "and it shall come to pass through terror." "Among the fat ones" — the powerful and the rich. Below, chapter 25: "and the Lord of hosts shall make unto all people in this mountain a feast of fat things." And under. Here the manner of the punishment is determined, which was by burning; and three things are set down. First, the kind of punishment: "his glory," that is, the multitude of the army, Prov. 9; "under," that is, under the garments, because their bodies were burned while the garments remained unharmed. Above, chapter 1: "and your strength shall be as ashes of tow, and your work as a spark." Second, the one inflicting the punishment: "the Holy One of Israel" — God, or the angel Michael, to whom that people was entrusted. Dan. 10: "and behold Michael, one of the chief princes, came to help me." "Into a fire," because he will punish them by fire. Sophonias 1: "in the fire of his jealousy shall all the earth be devoured, for he will make a speedy consumption of all them that dwell in the land." Third, the one suffering the punishment: and with regard to the lesser ones, "thorn and brier," which do not grow much; and "the glory of his forest," "of Libanus," with regard to the great ones, whom on account of their dignity he compares to tall trees — "of Libanus," because they died both in soul and in body. Above, chapter 9: "wickedness is kindled as a fire, it shall devour the brier and the thorn; and it shall kindle in the thickness of the forest, and the pride of the smoke shall be wound about." And it shall be through terror. Here the effect of the punishment is set down. And first, in the enemies with regard to flight: "and he shall be a fugitive through terror"; with regard to fewness: "and the remnant of the wood," because literally Senacherib fled with few men, namely with ten; Deut. 28: "you shall remain," etc.; second, the effect in the people. "And it shall be," with regard to three things in which they were offending: namely, in confidence in the nations. "Upon him who struck them," because those from whom they sought help sometimes also afflicted them. "That have escaped" — either to Ezechias, or to other nations. Ezek. 29: "to them that lean upon it." Second, with regard to the worship of idols, and with regard to the manner: "in truth, the remnant," against what is said in 3 Kings 18: "how long do you halt between two sides? If the Lord be God, follow him; but if Baal, then follow him." And with regard to those converted: "the remnant of Jacob," who are left by the Assyrians (Jer. 31): "save, O Lord, your people" (the remnant of Israel). And he confirms the promise: "for if there shall be..." Gen. 22: "I will multiply your seed as the stars of heaven, and as the sand that is on the seashore." Third, with regard to the justice of works. And first he sets down the promise: "a consummation shortened," that is, a destruction quickly wrought in the army of Senacherib, "shall overflow with justice," that is, will make justice overflow in the people. Below, chapter 26: "let us have pity on the wicked, and he will not learn justice: in the land of the saints he has done unjust things." Second, he sets down the confirmation: "for the consummation..." Nahum 1: "in a flood passing by he will make an end of the place thereof." "In the midst of the earth," that is, in Jerusalem, which is in the middle of the earth. Ezek. 5: "this is Jerusalem; I have set her in the midst of the nations, and the countries round about her." The Apostle, in Romans 9, explains this of the remnant of those to be saved. And "the word abridged," according to the Septuagint, is the word of the Gospel. Matt. 22: "on these two commandments depends the whole law and the prophets." Or, the Word incarnate: "therefore thus says the Lord." Here the comforting of the people is set down: and concerning this he does two things. First he sets down the comforting: "do not fear." Below, chapter 41: "fear not, you worm of Jacob, you that are dead of Israel." Second he sets forth the escape: and first, in general; second in particular, "he shall come into Ajath." Concerning the first he does three things. First the affliction is set down. "With the rod," that is, in the affliction of siege and plunder, "and the staff" — "shattering" — "in the way of Egypt," because hearing that the king of Ethiopia had gone out from his own land (as is read in 4 Kings 19), he left the land, and on his return destroyed the cities which he found coming by way of Egypt. Jer. 48: "how is the strong rod broken, the glorious staff?" Second, the destruction of those afflicting: "for yet a little while," concerning which first the swiftness is noted: "yet a little while," with respect to eternity, or with respect to that time in which they will afflict. Ezek. 7: "I will pour out shortly"; second, the magnitude of the punishment: "the indignation shall be consummated," with regard to the fault; "the fury," with regard to vengeance; third, with regard to the ease of punishing: "my," Judges 7, and "upon the sea" — the Red Sea: Exod. 14. "And he shall lift it up" against you, first "in the way of Egypt," because you trusted in the Egyptians. Third, the consequent liberation is set down: and first, the liberation: "the burden shall be taken away." Jer. 30: "in that day I will break his yoke from off your neck, and I will burst his bonds." Second, the reason for the liberation: "from the presence of the oil" — of divine mercy. Above, chapter 1: "wound, and bruise, and swelling sore, it is not bound up, nor dressed with medicine, nor fomented with oil." He shall come into Ajath. Here it is described in particular: and first the oppression is set down, numbering the cities through which he passed, coming from Egypt into Jerusalem. "He shall come" from Egypt "into Ajath," "he shall pass in haste into Magron"; "at Machmas," a certain city, "he shall lay up his baggage" — he will leave a part of his furnishings, that he may come unencumbered. "They have passed in haste" — not hindered on account of resistance from those cities. "Gabaa is our seat." The voice of the army, which rested there. "Rama is astonished" — that is, feared, because it was near — "Gabaa of Saul," a royal city in the time of Saul. "Neigh," in the manner of horses. "Attend, Laisa" — see how you may flee; and likewise you, "poor Anathoth," because it was a small village. "Medemena has removed" — it fled, and likewise "the inhabitants of Gabim." The voice of Senacherib to the army: "take courage." "It is yet day" for a stand to be made "in Nobe," a village near Jerusalem, as if he were to say: there is still enough of the day left that we can pitch our tents there; because it had been divined for him that if he arrived there that day, he would be conquered. Or: O inhabitants of Gabin, take courage, because the enemies are near. "He shall shake," in the manner of one threatening. Below, chapter 37: "against the Holy One of Israel. By the hand of your servants you have reproached the Lord." Second, the destruction of the enemies: "behold the sovereign Lord." And first, the ease on the part of the one punishing: "he shall break," after the likeness of the deed of Gideon, Judges 7. Second, the universality on the part of those punished: "the tall," with regard to those strong in body; "the lofty," with regard to the princes; "the thick places of the forest," with regard to the multitude of the people, that is, the shrubs which make the forest dense; and "Libanus" — Senacherib himself, who was killed by his own sons: below, chapter 27. Mystically, the Gloss: "he shall break the little flask," in the passion of Christ. Note, on that word "and the light of Israel shall be as a fire," that our God is called fire: first, because he is subtle; and with regard to this he is called subtle with regard to substance, because he is called spirit. John 4: "God is a spirit." Second, with regard to knowledge, because he is penetrating. Heb. 4: "the word of God is living and effectual, and more piercing than any two-edged sword." Third, with regard to appearance, because he is invisible. Job 28: "whence then comes wisdom?" And further in the same: "it is hidden from the eyes of all living." Or Job 36: "all men." Second, because he is luminous. That he is luminous is clear, first because he manifests, with regard to the intellect. Ps. 35: "in your light we shall see light." Second, because he delights, with regard to the affections; Tobit 5: "what manner of joy shall be to me, who sit in darkness, and do not see the light of heaven?" Third, because he directs, with regard to action. Below, chapter 60: "the nations shall walk in your light, and kings in the brightness of your rising." Third, because he is warm; and this first because he gives life. Job 39: "will you perhaps warm them in the dust?" Lamentations 1: "from above he has sent fire into my bones, and has chastised me." Second, because he purifies. Eccl. 38: "the vapor of the fire burns his flesh, and he strives with the heat of the furnace." Third, because he lays waste. Deut. 32: "a fire is kindled in my rage, and shall burn even to the lowest hell." Fourth, because he is light in weight; and this, first, on account of motion, because "the Lord has made all things for himself": Prov. 16; second, on account of position, because he dwells on high: Ps. 112; third, on account of his manner of unmixedness. Wisdom 7: "she reaches everywhere by reason of her purity: for she is a vapor of the power of God."”

“And my hand hath found as a nest the riches of the people,.... With that ease as a man finds a nest of birds, and takes them: and as one gathereth eggs that are left; by the bird, who not sitting upon them, there is none to protect them; whereas, when they are sat upon by the bird, she will flutter with her wings, and strike with her bill, and preserve them as well as she can: have I gathered all the earth; the kingdoms and inhabitants of it, there being none to resist, or that dared to do it, as follows: and there was none that moved the wing; as a bird will do, when its young or eggs are taken away from it: or opened the mouth, or peeped; chattered, clucked, or expressed any grief, uneasiness, or resentment; the Targum is, "that opened his mouth, and spoke a word.''”

“I am prudent--He ascribes his success to his own prudence, not to God's providence. removed the bounds--set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (Deu 32:8). treasures--"hoarded treasures" [HORSLEY]. put down . . . inhabitants like, &c.--rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones"; as in Psa 2:4; Psa 29:10; Psa 55:19. The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Isa 36:1, Isa 36:10), the inhabitants" [MAURER].”

“When Jehovah had punished to such an extent that He could not go any further without destroying Israel - a result which would be opposed to His mercy and truth - His punishing would turn against the instrument of punishment, which would fall under the curse of all ungodly selfishness. "For he hath said, By the strength of my hand I have done it, and by my own wisdom; for I am prudent: and I removed the bounds of the nations, and I plundered their stores, and threw down rulers (Note: Thronende, lit., those who sat (on thrones).) like a bull. And my hand extracted the wealth of the nations like a nest: and as men sweep up forsaken eggs, have I swept the whole earth; there was none that moved the wing, and opened the mouth, and chirped." The futures may be taken most safely as regulated by the preterites, and used, like German imperfects, to express that which occurs not once merely, but several times. The second of these preterites, שׁושׂיתי, is the only example of a poel of verbs ל ה; possibly a mixed form from שׁסס (poel of שסס) and שהסה (piel of שסה). The object to this, viz., ‛athidoth (chethib) or ‛athudoth (keri), is sometimes used in the sense of τὰ μέλλοντα ; sometimes, as in this instance, in the sense of τὰ ὑπάρχοντα . According to the keri, the passage is to be rendered, "And I, a mighty one, threw down kings" (those sitting on thrones), cabbir being taken in the same sense as in Job 34:17, Job 34:24; Job 36:5. But the chethib câ'abbı̄r is to be preferred as more significant, and not to be rendered "as a hero" (to which the Caph similitudinis is so little suitable, that it would be necessary to take it, as in Isa 13:6, as Caph veritatis), but "as a bull," 'abbı̄r as in Psa 68:31; Psa 22:13; Psa 50:13. A bull, as the excavations show, was an emblem of royalty among the Assyrians. In Isa 10:14, the more stringent Vav conv. is introduced before the third pers. fem. The Kingdoms of the nations are compared here to birds' nests, which the Assyrian took for himself ('âsaph, as in Hab 2:5); and their possessions to single eggs. The mother bird was away, so that there was not even a sign of resistance; and in the nest itself not one of the young birds moved a wing to defend itself, or opened its beak to scare the intruder away. Seb. Schmid has interpreted to correctly, "nulla alam movet ad defendendum aut os aperit ad terrendum." Thus proudly did Asshur look back upon its course of victory, and thus contemptuously did it look down upon the conquered kingdoms.”