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Habakkuk 1:12 [study!]

American Standard Version (ASV 1901) [2]
— Art not thou from everlasting, O Jehovah my God, my Holy One? we shall not die. O Jehovah, thou hast ordained him for judgment; and thou, O Rock, hast established him for correction.
King James Version (KJV 1769)
— [Art] thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.
New American Standard Bible (NASB ©1995)
— Are You not from everlasting, O LORD, my God, my Holy One? We will not die. You, O LORD, have appointed them to judge; And You, O Rock, have established them to correct.
Webster's Revision of the KJB (WEB 1833)
— [Art] thou not from everlasting, O LORD my God, my Holy One? We shall not die. O LORD, thou hast ordained them for judgment; and O mighty God, thou hast established them for correction.
Darby's Translation (DBY 1890)
— —Art thou not from everlasting, Jehovah my God, my Holy One? We shall not die. Jehovah, thou hast ordained him for judgment; and thou, O Rock, hast appointed him for correction.
Rotherham's Emphasized Bible (EBR 1902)
— Art not, thou, from of old, O Yahweh, my God, my Holy One? Thou diest not! O Yahweh, to judgment, hast thou appointed him, and, O Rock, to correction, hast thou devoted him:
Young's Literal Translation (YLT 1898)
— Art not Thou of old, O Jehovah, my God, my Holy One? We do not die, O Jehovah, For judgment Thou hast appointed it, And, O Rock, for reproof Thou hast founded it.
Douay-Rheims Challoner Revision (DR 1750)
— Wast thou not from the beginning, O Lord my God, my holy one, and we shall not die? Lord, thou hast appointed him for judgment: and made him strong for correction.
Original King James Bible (AV 1611) [2]
— [Art] thou not from euerlasting, O LORD my God, mine Holy one? we shall not die: O LORD, thou hast ordained them for iudgement, and O mightie God, thou hast established them for correction.
Brenton Greek Septuagint (LXX, Restored Names)
— [Art] not thou from the beginning, O Lord God, my Holy One? and surely we shall not die. O Lord, thou hast established it for judgment, and he has formed me to chasten [with] his correction.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— [Art] thou not from everlasting, O Yahweh my Elohim, mine Holy One? we shall not die. O Yahweh, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
[Art] thou x859
(0859) Complement
אַתָּה
'attah
{at-taw'}
A primitive pronoun of the second person; thou and thee, or (plural) ye and you.
not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
from everlasting, 6924
{6924} Prime
קֶדֶם
qedem
{keh'-dem}
From H6923; the front, of palce (absolutely the fore part, relatively the East) or time (antiquity); often used adverbially (before, anciently, eastward).
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
O Yhw יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
my lhm אֱלֹהִים, 430
{0430} Prime
אֱלֹהִים
'elohiym
{el-o-heem'}
Plural of H0433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.
mine Holy One? 6918
{6918} Prime
קָדוֹשׁ
qadowsh
{kaw-doshe'}
From H6942; sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a sanctuary.
we shall not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
die. 4191
{4191} Prime
מָמוֹת
muwth
{mooth}
A primitive root; to die (literally or figuratively); causatively to kill.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
O Yhw יָהוֶה, 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
thou hast ordained 7760
{7760} Prime
שׂוּם
suwm
{soom}
A primitive root; to put (used in a great variety of applications, literally, figuratively, inferentially and elliptically).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
them for judgment; 4941
{4941} Prime
מִשְׁפָּט
mishpat
{mish-pawt'}
From H8199; properly a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (particularly) divine law, individual or collectively), including the act, the place, the suit, the crime, and the penalty; abstractly justice, including a particular right, or privilege (statutory or customary), or even a style.
and, O mighty God, 6697
{6697} Prime
צוּר
tsuwr
{tsoor}
From H6696; properly a cliff (or sharp rock, as compressed); generally a rock or boulder; figuratively a refuge; also an edge (as precipitous).
thou hast established 3245
{3245} Prime
יָסַד
yacad
{yaw-sad'}
A primitive root; to set (literally or figuratively); intensively to found; reflexively to sit down together, that is, settle, consult.
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
them for correction. 3198
{3198} Prime
יכח
yakach
{yaw-kahh'}
A primitive root; to be right (that is, correct); reciprocally to argue; causatively to decide, justify or convict.
z8687
<8687> Grammar
Stem - Hiphil (See H8818)
Mood - Infinitive (See H8812)
Count - 1162
Jamieson-Fausset-Brown Commentary

Habakkuk 1:12

_ _ In opposition to the impious deifying of the Chaldeans power as their god (Maurer, or, as the English Version, their attributing of their successes to their idols), the prophet, in an impassioned address to Jehovah, vindicates His being “from everlasting,” as contrasted with the Chaldean so-called “god.”

_ _ my God, mine Holy One — Habakkuk speaks in the name of his people. God was “the Holy One of Israel,” against whom the Chaldean was setting up himself (Isaiah 37:23).

_ _ we shall not die — Thou, as being our God, wilt not permit the Chaldeans utterly to destroy us. This reading is one of the eighteen called by the Hebrews “the appointment of the scribes”; the Rabbis think that Ezra and his colleagues corrected the old reading, “Thou shalt not die.”

_ _ thou hast ordained them for judgment — that is, to execute Thy judgments.

_ _ for correction — to chastise transgressors (Isaiah 10:5-7). But not that they may deify their own power (Habakkuk 1:11, for their power is from Thee, and but for a time); nor that they may destroy utterly Thy people. The Hebrew for “mighty God” is Rock (Deuteronomy 32:4). However the world is shaken, or man’s faith wavers, God remains unshaken as the Rock of Ages (Isaiah 26:4, Margin).

Matthew Henry's Commentary

Habakkuk 1:12-17

_ _ The prophet, having received of the Lord that which he was to deliver to the people, now turns to God, and again addresses himself to him for the ease of his own mind under the burden which he saw. And still he is full of complaints. If he look about him, he sees nothing but violence done by Israel; if he look before him, he sees nothing but violence done against Israel; and it is hard to say which is the more melancholy sight. His thoughts of both he pours out before the Lord. It is our duty to be affected both with the iniquities and with the calamities of the church of God and of the times and places wherein we live; but we must take heed lest we grow peevish in our resentments, and carry them too far, so as to entertain any hard thoughts of God, or lose the comfort of our communion with him. The world is bad, and always was so, and will be so; it is out of our power to mend it; but we are sure that God governs the world, and will bring glory to himself out of all, and therefore we must resolve to make the best of it, must be ourselves better, and long for the better world. The prospect of the prevalence of the Chaldeans drives the prophet to his knees, and he takes the liberty to plead with God concerning it. In his plea we may observe,

_ _ I. The truths which he lays down, which he resolves to abide by, and with which he endeavours to comfort himself and his friends, under the growing threatening power of the Chaldeans; and they will furnish us with pleasing considerations for our support in the like case.

_ _ 1. However it be, yet God is the Lord our God, and our Holy One. The victorious Chaldeans impute their power to their idols, but we are taught to tell them that the God of Israel is the true God, the living God, Jeremiah 10:10, Jeremiah 10:11. (1.) He is Jehovah, the fountain of all being, power, and perfection. Our rock is not as theirs. (2.) “He is my God.” He speaks in the people's name; every Israelite may say, “He is mine. Though we are thus sore broken, and all this has come upon us, yet have we not forgotten the name of our God, nor quitted our relation to him, yet have we not disowned him, nor hath he disowned us, Psalms 44:17. We are an offending people; he is an offended God; yet he is ours, and we will not entertain any hard thoughts of him, nor of his service, for all this.” (3.) “He is my Holy One.” This intimates that the prophet loved God as a holy God, loved him for the sake of his holiness. “He is mine because he is a Holy One; and therefore he will be my sanctifier and my Saviour, because he is my Holy One. Men are unholy, but my God is holy.

_ _ 2. Our God is from everlasting. This he pleads with him: Art thou not from everlasting, O Lord my God? It is matter of great and continual comfort to God's people, under the troubles of this present life, that their God is from everlasting. This intimates, (1.) The eternity of his nature; if he is from everlasting, he will be to everlasting, and we must have recourse to this first principle, when things seen, which are temporal, are discouraging, that we have hope and help sufficient in a god that is not seen, that is eternal. “Art thou not from everlasting, and then wilt thou not make bare thy everlasting arm, in pursuance of thy everlasting counsels, to make unto thyself an everlasting name?” (2.) The antiquity of his covenant: “Art thou not from of old, a God in covenant with thy people” (so some understand it), “and hast thou not done great things for them in the days of old, which we have heard with our ears, and which our fathers have told us of; and art thou not the same God still that thou ever wast? Thou art God, and changest not.

_ _ 3. While the world stands God will have a church in it. Thou art from everlasting, and then we shall not die. The Israel of God shall not be extirpated, nor the name of Israel blotted out, though it may sometimes seem to be very near it; like the apostles (2 Corinthians 6:9), chastened, and not killed; chastened sorely, but not delivered over to death, Psalms 118:18. See how the prophet infers the perpetuity of the church from the eternity of God; for Christ has said, Because I live, and therefore as long as I live, you shall live also, John 14:19. He is the rock on which the church is so firmly built that the gates of hell shall not, cannot, prevail against it. We shall not die.

_ _ 4. Whatever the enemies of the church may do against her, it is according to the counsel of God, and is designed and directed for wise and holy ends: Thou hast ordained them; thou hast established them. It was God that gave the Chaldeans their power, made them a formidable people, and in his counsel determined what they should do, nor had they any power against his Israel but what was given them from above. He gave them their commission to take the spoil and to take the prey, Isaiah 10:6. Herein God appears a mighty God, that the power of mighty men is derived from him, depends upon him, and is under his check; he says concerning it, Hitherto shall it come, and no further. Those whom God ordains shall do no more than what God has ordained, which is a great comfort to God's suffering people. Men are God's hand, the rod in his hand, Psalms 17:14. And he has ordained them for judgment, and for correction. God's people need correction, and deserve it; they must expect it; they shall have it; when wicked men are let loose against them, it is not for their destruction, that they may be ruined, but for their correction, that they may be reformed; they are not intended for a sword, to cut them off, but for a rod, to drive out the foolishness that is found in their hearts, though they mean not so, neither does their heart think so, Isaiah 10:7. Note, It is matter of great comfort to us, in reference to the troubles and afflictions of the church, that, whatever mischief men design to them, God designs to bring good out of them, and we are sure that his counsel shall stand.

_ _ 5. Though the wickedness of the wicked may prosper for a while, yet God is a holy God, and does not approve of that wickedness (Habakkuk 1:13): Thou art of purer eyes than to behold evil. The prophet, observing how very vicious and impious the Chaldeans were, and yet what great success they had against God's Israel, found a temptation arising from it to say that it was vain to serve God, and that it was indifferent to him what men were. But he soon suppresses the thought, by having recourse to his first principle, That God is not, that he cannot be, the author or patron of sin; as he cannot do iniquity himself, so he is of purer eyes than to behold it with any allowance or approbation; no, it is that abominable thing which the Lord hates. He sees all the sin that is committed in the world, and it is an offence to him, it is odious in his eyes, and those that commit it are thereby made obnoxious to his justice. There is in the nature of God an antipathy to those dispositions and practices that are contrary to his holy law; and, though an expedient is happily found out for his being reconciled to sinners, yet he never will, nor can, be reconciled to sin. And this principle we must resolve to abide by, though the dispensations of his providence may for a time, and in some instances, seem to be inconsistent with it. Note, God's connivance at sin must never be interpreted into a giving countenance to it; for he is not a God that has pleasure in wickedness, Psalms 5:4, Psalms 5:5. The iniquity which, it is here said, God does not look upon, may be meant especially of the mischief done to God's people by their persecutors; though God sees cause to permit it, yet he does not approve of it; so it agrees with that of Balaam (Numbers 23:21), He has not beheld iniquity against Jacob, nor seen, with allowance, perverseness against Israel, which is very comfortable to the people of God, in their afflictions by the rage of men, that they cannot infer God's anger from it; though the instruments of their trouble hate them, it does not therefore follow that God does; nay, he loves them, and it is in love that he corrects them.

_ _ II. The grievances he complains of, and finds hard to reconcile with these truths: “Since we are sure that thou art a holy God, why have atheists temptation given them to question whether thou art so or no? Wherefore lookest thou upon the Chaldeans that deal treacherously with thy people, and givest them success in their attempts upon us? Why dost thou suffer thy sworn enemies, who blaspheme thy name, to deal thus cruelly, thus perfidiously, with thy sworn subjects, who desire to fear thy name? What shall we say to this?” This was a temptation to Job (Job 21:7; Job 24:1), to David (Psalms 73:2, Psalms 73:3), to Jeremiah, Jeremiah 12:1, Jeremiah 12:2. 1. That God permitted sin, and was patient with the sinners. He looked upon them; he saw all their wicked doings and designs, and did not restrain nor punish them, but suffered them to speed in their purposes, to go on and prosper, and to carry all before them. Nay, his looking upon them intimates that he not only gave them no check or rebuke, but that he gave them encouragement and assistance, as if he smiled upon them and favoured them. He held his tongue when they went on in their wicked courses, said nothing against them, gave no orders to stop them. These things thou hast done, and I kept silence. 2. That his patience was abused, and, because sentence against these evil works and workers was not executed speedily, therefore their hearts were the more fully set in them to do evil. (1.) They were false and deceitful, and there was no credit to be given them, nor any confidence to be put in them. They deal treacherously; under colour of peace and friendship, they prosecute and execute the most mischievous designs, and make no conscience of their word in any thing. (2.) They hated and persecuted men because they were better than themselves, as Cain hated Abel because his own works were evil and his brother's righteous. The wicked devours the man that is more righteous than he, for that very reason, because he shames him; they have an ill will to the image of God, and therefore devour good men, because they bear that image. Though many of the Jews were as bad as the Chaldeans themselves, and worse, yet there were those among them that were much more righteous, and yet were devoured by them. (3.) They made no more of killing men that of catching fish. The prophet complains that, Providence having delivered up the weaker to be prey to the stronger, they were, in effect, made as the fishes of the sea, Habakkuk 1:14. So they had been among themselves, preying upon one another as the greater fishes do upon the less (Habakkuk 1:3), and they were made so to the common enemy. They were as the creeping things, or swimming things (for the word is used for fish, Genesis 1:20), that have no ruler over them, either to restrain them from devouring one another or to protect them from being devoured by their enemies. They are given up to the Chaldeans as fish to the fishermen. Those proud oppressors make no conscience of killing them, any more than men do of pulling fish out of the water, so small account do they make of human lives. They make no difficulty of killing them, but do it with as much ease as men catch fish, that make no resistance, but are unguarded and unarmed, and it is rather a pastime than any pains to take them. They make no distinction among them, but all is fish that comes to their net; and they reckon every thing their own that they can lay their hands on. They have various ways of spoiling and destroying, as men have of taking fish. Some they take up with the angle (Habakkuk 1:15), one by one; others they catch in shoals, and by wholesale, in their net, and gather them in their drag, their enclosing net. Such variety of methods have they to destroy those by whom they hope to enrich themselves. (4.) They gloried in what they got, and pleased themselves with it, though it was got dishonestly: Their portion is fat, and their meat plenteous; they prosper in their oppression and fraud; they have a great deal, and it is of the best; their land is good, and they have abundance of it. And therefore, [1.] They have great complacency in themselves, and are very pleasant; they live merrily (Habakkuk 1:15): Therefore they rejoice and are glad, because their wealth is great, and their projects succeed for the increase of it, Job 31:25. Soul, take thy ease, Luke 12:19. [2.] They have a great conceit of themselves, and are great admirers of their own ingenuity and management: They sacrifice to their own net, and burn incense to their own drag; they applaud themselves for having got so much money, though ever so dishonestly. Note, There is a proneness in us to take the glory of our outward prosperity to ourselves, and to say, My might, and the power of my hands, have gotten me this wealth, Deuteronomy 8:17. This is idolizing ourselves, sacrificing to the dragnet, because it is our own, which is as absurd a piece of idolatry as sacrificing to Neptune or Dagon. That which makes them adore their net thus is because by it their portion is fat. Those that make a god of their money will make a god of their drag-net, if they can but get money by it.

_ _ III. The prophet, in the close, humbly expresses his hope that God will not suffer these destroyers of mankind always to go on and prosper thus, and expostulates with God concerning it (Habakkuk 1:17): “Shall they therefore empty their net? Shall they enrich themselves, and fill their own vessels, with that which they have by violence and oppression taken away from their neighbours? Shall they empty their net of what they have caught, that they may cast it into the sea again, to catch more? And wilt thou suffer them to proceed in this wicked course? Shall they not spare continually to slay the nations? Must the numbers and wealth of nations be sacrificed to their net? As if it were a small thing to rob men of their estates, shall they rob God of his glory? Is not God the king of nations, and will he not assert their injured rights? Is he not jealous for his own honour, and will he not maintain that?” The prophet lodges the matter in God's hand, and leaves it with him, as the psalmist does. Psalms 74:22, Arise, O God! Plead thy own cause.

John Wesley's Explanatory Notes

Habakkuk 1:12

Shall not die — Be utterly destroyed. Ordained — Set up, and designed. Them — The Chaldean kingdom. For judgment — To execute this judgment, which is tempered with mercy. For correction — To chastise, not to destroy.

Geneva Bible Translation Notes

Habakkuk 1:12

[Art] thou not from everlasting, O LORD my God, my Holy One? we shall not (k) die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.

(k) He assures the godly of God's protection, showing that the enemy can do no more than God has appointed, and also that their sins require such a sharp rod.

Cross-Reference Topical ResearchStrong's Concordance
thou not:

Deuteronomy 33:27 The eternal God [is thy] refuge, and underneath [are] the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy [them].
Psalms 90:2 Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou [art] God.
Psalms 93:2 Thy throne [is] established of old: thou [art] from everlasting.
Isaiah 40:28 Hast thou not known? hast thou not heard, [that] the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? [there is] no searching of his understanding.
Isaiah 57:15 For thus saith the high and lofty One that inhabiteth eternity, whose name [is] Holy; I dwell in the high and holy [place], with him also [that is] of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
Lamentations 5:19 Thou, O LORD, remainest for ever; thy throne from generation to generation.
Micah 5:2 But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting.
1 Timothy 1:17 Now unto the King eternal, immortal, invisible, the only wise God, [be] honour and glory for ever and ever. Amen.
1 Timothy 6:16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power everlasting. Amen.
Hebrews 1:10-12 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: ... And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
Hebrews 13:8 Jesus Christ the same yesterday, and to day, and for ever.
Revelation 1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Revelation 1:11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send [it] unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

mine:

Isaiah 43:15 I [am] the LORD, your Holy One, the creator of Israel, your King.
Isaiah 49:7 Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee.
Acts 3:14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;

we:

Habakkuk 3:2 O LORD, I have heard thy speech, [and] was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.
Psalms 118:17 I shall not die, but live, and declare the works of the LORD.
Isaiah 27:6-9 He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. ... By this therefore shall the iniquity of Jacob be purged; and this [is] all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.
Jeremiah 4:27 For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end.
Jeremiah 5:18 Nevertheless in those days, saith the LORD, I will not make a full end with you.
Jeremiah 30:11 For I [am] with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
Jeremiah 33:24-26 Considerest thou not what this people have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised my people, that they should be no more a nation before them. ... Then will I cast away the seed of Jacob, and David my servant, [so] that I will not take [any] of his seed [to be] rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.
Jeremiah 46:28 Fear thou not, O Jacob my servant, saith the LORD: for I [am] with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished.
Ezekiel 37:11-14 Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. ... And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken [it], and performed [it], saith the LORD.
Amos 9:8-9 Behold, the eyes of the Lord GOD [are] upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the LORD. ... For, lo, I will command, and I will sift the house of Israel among all nations, like as [corn] is sifted in a sieve, yet shall not the least grain fall upon the earth.

thou hast ordained:

2 Kings 19:25 Hast 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.
Psalms 17:13 Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, [which is] thy sword:
Isaiah 10:5-7 O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. ... Howbeit he meaneth not so, neither doth his heart think so; but [it is] in his heart to destroy and cut off nations not a few.
Isaiah 37:26 Hast 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 defenced cities [into] ruinous heaps.
Jeremiah 25:9-14 Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. ... For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands.
Ezekiel 30:25 But I will strengthen the arms of the king of Babylon, and the arms of Pharaoh shall fall down; and they shall know that I [am] the LORD, when I shall put my sword into the hand of the king of Babylon, and he shall stretch it out upon the land of Egypt.

mighty God:
Heb. Rock,
Deuteronomy 32:4 [He is] the Rock, his work [is] perfect: for all his ways [are] judgment: a God of truth and without iniquity, just and right [is] he.
Deuteronomy 32:30-31 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? ... For their rock [is] not as our Rock, even our enemies themselves [being] judges.
1 Samuel 2:2 [There is] none holy as the LORD: for [there is] none beside thee: neither [is there] any rock like our God.
Psalms 18:1 [[To the chief Musician, [A Psalm] of David, the servant of the LORD, who spake unto the LORD the words of this song in the day [that] the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said,]] I will love thee, O LORD, my strength.

established:
Heb. founded

for:

Isaiah 27:9-10 By this therefore shall the iniquity of Jacob be purged; and this [is] all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. ... Yet the defenced city [shall be] desolate, [and] the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof.
Jeremiah 30:11 For I [am] with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
Jeremiah 31:18-20 I have surely heard Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a bullock unaccustomed [to the yoke]: turn thou me, and I shall be turned; for thou [art] the LORD my God. ... [Is] Ephraim my dear son? [is he] a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
Jeremiah 46:28 Fear thou not, O Jacob my servant, saith the LORD: for I [am] with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished.
Hebrews 12:5-6 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: ... For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
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Dt 32:4, 30; 33:27. 1S 2:2. 2K 19:25. Ps 17:13; 18:1; 90:2; 93:2; 118:17. Is 10:5; 27:6, 9; 37:26; 40:28; 43:15; 49:7; 57:15. Jr 4:27; 5:18; 25:9; 30:11; 31:18; 33:24; 46:28. Lm 5:19. Ezk 30:25; 37:11. Am 9:8. Mi 5:2. Hab 3:2. Ac 3:14. 1Ti 1:17; 6:16. He 1:10; 12:5; 13:8. Rv 1:8, 11.

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