Comentario citado sobre Isaías 47:8

AND G-D SAID, ‘LET THERE BE LIGHT.’ The word “saying” here indicates Will, as in the verse, What dost thy soul say, that I should do it for thee?⁶⁵I Samuel 20:4. which means, “What do you want and desire?” Similarly, And let her be thy master’s son’s wife, as the Eternal hath spoken⁶⁶Genesis 24:51. means, “…as He hath willed, for such is the Will before Him.” Or, it may be [that the word “saying” here means] “thinking,” as in the verses, Thou sayest in thy heart;⁶⁷Isaiah 47:8. And the chiefs of Judah shall say in their heart.⁶⁸Zechariah 12:5. The purport is to state that the creation was not done with toil. Our Rabbis have also called this “thought.” Thus they have said:⁶⁹Bereshith Rabbah 12:14. “The thought [concerning what was to be created on a particular day] was during the day; the deed itself was at sunset.” This teaches that creation was thought out, that there is a reason for everything created, that creation was not a simple manifestation of mere Will alone.
The word “being” [Let there ‘be’] indicates a deed for the present time,⁷⁰Thus unlike Rashi and R’dak (Rabbi David Kimchi), who hold that the reference here is to the creation of the luminaries, such as the sun, moon, etc., which were not suspended in the firmament until the fourth day (see Rashi, Verse 14), Ramban explains that the light of the first day was of a special substance; hence Scripture does not say, And it was so, since that light did not remain forever in its original state. just as: And thou wouldst be their king⁷¹Nehemiah 6:6. [meaning: their king from this moment on]. Therefore Scripture says that when He created the substance of the heavens, He said that from that substance there should come forth a shining matter called “light.”

Say it in your heart (i.e. think) upon your bed: – for a man upon his bed finds his heart freer from the concerns of the world and then will his intention be pure. And David addresses them: “Consider in your heart”. And so the thought of the heart is called “speaking” (as in the text) “That saith in her heart” (Is. 47:8). And he says

אפסי The ends of. Some consider this word as hap. leg., its meaning being found from the context. According to others, it is to be compared with באפסו═באפס in his land (ver. 4); ואפסי and my land (47:8).¹¹The phrase אני ואפסי עוד is according to this explanation, to be translated I and my land shall remain for ever. A. V., I am, and none else beside me. According to I. E. I am, and none besides. To others the א is prosthetic; they compare, therefore, אפס with פיסת a handful (Ps. 72:16).¹²It is difficult to see the connection between פיסת handful and אפסי ends. The latter is perhaps according to this translation to be rendered like מְלׂאׇהּ the fulness of or the inhabitants of. I connect it with מי אפסים waters to the ankles (Ez. 47:3).¹³The meaning of אפס is according to this explanation, ankle extremity, and אפסי ארץ the extremities of the earth, or the ends of the earth. It is not in the least surprising that the text attributes to God hand, foot, heart, and mouth; the meaning of such figures is well known. He who speaks, as well as he who is addressed, is a human being; the idea is therefore clothed in such language as can be understood by man.¹⁴This observation is made here by I. E. as if he wanted to refute the opinion of those that try to explain here the arm of the Lord by Messiah.

and the king against whom no one dares to rise up This is Edom, who says, “I am it, and there is none besides me.” No one opposes him. אלקום, no one stands with him.