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Isaiah 47:7-10
And thou saidst, I shall be a lady for ever:so that thou didst not lay thesethings to thy heart, neither didst remember the latter end of it…

Ezekiel 27:3
And say unto Tyrus, O thou that art situate at the entry of the sea,which art a merchant of the people for many isles, Thus saith the Lord GOD; O Tyrus, thou hast said, Iam of perfect beauty.

Ezekiel 28:2
Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heartis lifted up, and thou hast said, Iam a God, I sitin the seat of God, in the midst of the seas; yet thouart a man, and not God, though thou set thine heart as the heart of God:

I will ascend

Ezekiel 28:9,12-16
Wilt thou yet say before him that slayeth thee, Iam God? but thoushalt be a man, and no God, in the hand of him that slayeth thee…

Daniel 8:10-12
And it waxed great,even to the host of heaven; and it cast downsome of the host and of the stars to the ground, and stamped upon them…

the mount

Isaiah 2:2
And it shall come to pass in the last days,that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

Psalm 48:2
Beautiful for situation, the joy of the whole earth,is mount Zion,on the sides of the north, the city of the great King.

I will ascend to the heavens;
The desire to ascend to the heavens signifies an aspiration to reach the divine realm, a place reserved for God alone. This mirrors the ambition of the builders of the Tower of Babel inGenesis 11:4, who sought to make a name for themselves by reaching the heavens. It reflects a usurpation of divine authority and a challenge to God's sovereignty.

I will raise my throne above the stars of God.
Raising a throne above the stars symbolizes an attempt to surpass the angelic beings, often referred to as stars in biblical literature (Job 38:7). This phrase suggests a desire for supremacy over all creation, including the heavenly host. It echoes the prideful fall of Satan, as described inEzekiel 28:17, where his heart became proud on account of his beauty and splendor.

I will sit on the mount of assembly,
The mount of assembly is a reference to a place of divine council, possibly alluding to Mount Zion or a heavenly counterpart. In ancient Near Eastern culture, mountains were often seen as dwelling places of the gods. This phrase indicates a desire to take a position of authority and governance, akin to God's rule from Zion (Psalm 48:2).

in the far reaches of the north.
The north is often associated with divine presence and power in ancient Near Eastern texts. In Canaanite mythology, Mount Zaphon (north) was considered the dwelling place of the gods. Biblically, the north can symbolize a place of divine judgment or origin of God's intervention (Jeremiah 1:14). This phrase underscores the ambition to occupy a place of ultimate authority and divine status.

- The rebellion begins in the unseen place of thoughts and desires. Scripture consistently shows that sin is first conceived within (Mark 7:21–23;James 1:14–15).

- Prideful self-talk usurps the rightful place of God in the heart (Proverbs 16:18). The King of Babylon voiced what Satan once determined, revealing the same inner corruption (Ezekiel 28:2).

- Because God “searches every heart and understands every desire” (1 Chronicles 28:9), He exposes this silent boast and records it for our warning.

- This claim reaches beyond earthly ambition to a craving for God’s own realm, echoing Babel’s tower: “Come, let us build… that we may make a name for ourselves” (Genesis 11:4).

- Both Nebuchadnezzar’s boast (“Is this not the great Babylon I have built?”—Daniel 4:30) and Satan’s fall (“I saw Satan fall like lightning from heaven”—Luke 10:18) illustrate how God answers such pride with swift humiliation (Isaiah 14:15).

-Psalm 113:5–6 reminds us that only the LORD “enthroned on high… stoops down,” highlighting the absurdity of a creature trying to climb up.

- “Stars” often picture angelic beings (Job 38:7;Revelation 12:4). The speaker dreams of ruling the very host created to serve God.

- Jude 6 notes angels “who did not stay within their own domain,” tying this verse to the cosmic rebellion led by Satan.

-Hebrews 1:4–6 magnifies Christ as “much superior to the angels”; any rival throne is not merely misguided but blasphemous.

- The “mount” recalls the place where God meets with His people—Sinai (Exodus 24:9–10) and ultimately Zion (Isaiah 2:2–3). To sit there is to claim covenant authority.

-Ezekiel 28:14 portrays the anointed guardian cherub “on the holy mountain of God,” pointing to a primeval privilege forfeited through pride.

- By contrast, the true Messiah is invited, “Sit at My right hand” (Psalm 110:1); no creature may seat himself there.

- In biblical poetry, the sacred north denotes the seat of divine government (Psalm 48:2 calls Mount Zion “the city of the Great King… on the sides of the north”).

- Isaiah’s audience understood that promotion “does not come from the east, nor from the west… but God is the Judge” (Psalm 75:6–7). The usurper ignores this, grasping at supremacy geographically and spiritually reserved for the LORD.

- Every false claim to that northern throne is shattered when the true King rules from it (Isaiah 14:24-27).

Isaiah 14:13 unveils the five-fold boast that lies at the heart of all rebellion against God: an inward resolve to displace the Creator, ascend to His sphere, outrank His angels, occupy His council, and claim His cosmic headquarters. First voiced by Satan, echoed by earthly tyrants, and present in every proud heart, this delusion meets the unchanging verdict of Scripture: “Whoever exalts himself will be humbled” (Matthew 23:12). By holding the verse up like a mirror, God calls us to renounce self-exaltation and yield to the only throne that rightly stands above the stars—His own.

I will sit also upon the mount of the congregation . . .--The words have often been interpreted of Jerusalem or the Temple, as the "mountain of assembly" (as the tabernacle was "the tent of the congregation," or "of meeting"), and "the sides (better,recesses) of the north" have been connected, like the same phrase inPsalm 48:2, with the portion of the Temple which the king of Babylon is supposed to threaten. Most modern scholars are, however, agreed that this interpretation is untenable. What is brought before us is the heaven, the "mountain of assembly," where the great gods in whom the king of Babylon believed sat in council. So Assyrian hymns speak of "the feasts of the silver mountains, the heavenly courts" (as the Greeks spoke of Olympus), where the gods dwell eternally (Records of the Past, iii. 133). And this ideal mountain was for them, like the Meru of Indian legend, in the farthest north. So in the legendary geography of Greece, the Hyperborei, or "people beyond the north wind," were a holy and blessed race, the chosen servants of Apollo (Herod., ii. 32-36). InEzekiel 28:14 the prophet recognises an ideal "mountain of God" of like nature, and the vision of the future glory of a transfigured Zion, in chap 2:1-3, implies, as we have seen, an idea of the same kind. Possibly the same thought appears in Ezekiel's vision, "out of the north" (Isaiah 1:4).