Isaiah 10:8
Verse (Click for Chapter)
New International Version
Are not my commanders all kings?' he says.

New Living Translation
He will say, 'Each of my princes will soon be a king.

English Standard Version
for he says: “Are not my commanders all kings?

New American Standard Bible
For it says, "Are not my princes all kings?

King James Bible
For he saith, Are not my princes altogether kings?

Holman Christian Standard Bible
For he says," Aren't all my commanders kings?

International Standard Version
"Because this is what he is saying: 'My commanders are all kings, are they not?

NET Bible
Indeed, he says: "Are not my officials all kings?

New Heart English Bible
For he says, "Aren't all of my officials kings?

GOD'S WORD® Translation
They ask, 'Aren't all our commanders kings?

JPS Tanakh 1917
For he saith: 'Are not my princes all of them kings?

New American Standard 1977
For it says, “Are not my princes all kings?

Jubilee Bible 2000
For he shall say, Are not my princes altogether kings?

King James 2000 Bible
For he says, Are not my princes altogether kings?

American King James Version
For he said, Are not my princes altogether kings?

American Standard Version
For he saith, Are not my princes all of them kings?

Douay-Rheims Bible
For he shall say:

Darby Bible Translation
For he saith, Are not my princes all kings?

English Revised Version
For he saith, Are not my princes all of them kings?

Webster's Bible Translation
For he saith, Are not my princes altogether kings?

World English Bible
For he says, "Aren't all of my princes kings?

Young's Literal Translation
For he saith, 'Are not my princes altogether kings?
Study Bible
Judgment on Assyria
7Yet it does not so intend, Nor does it plan so in its heart, But rather it is its purpose to destroy And to cut off many nations. 8For it says, "Are not my princes all kings? 9"Is not Calno like Carchemish, Or Hamath like Arpad, Or Samaria like Damascus?…
Cross References
Isaiah 10:7
Yet it does not so intend, Nor does it plan so in its heart, But rather it is its purpose to destroy And to cut off many nations.

Isaiah 10:9
"Is not Calno like Carchemish, Or Hamath like Arpad, Or Samaria like Damascus?

Jeremiah 9:23
Thus says the LORD, "Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches;

Ezekiel 26:7
For thus says the Lord GOD, "Behold, I will bring upon Tyre from the north Nebuchadnezzar king of Babylon, king of kings, with horses, chariots, cavalry and a great army.

Hosea 8:10
Even though they hire allies among the nations, Now I will gather them up; And they will begin to diminish Because of the burden of the king of princes.
Treasury of Scripture

For he said, Are not my princes altogether kings?

Isaiah 36:8 Now therefore give pledges, I pray you, to my master the king of …

2 Kings 18:24 How then will you turn away the face of one captain of the least …

2 Kings 19:10 Thus shall you speak to Hezekiah king of Judah, saying, Let not your …

Ezekiel 26:7 For thus said the Lord GOD; Behold, I will bring on Tyrus Nebuchadrezzar …

Daniel 2:37 You, O king, are a king of kings: for the God of heaven has given …

(8) Are not my princes altogether kings?--So Tiglath-pileser names the twenty-three kings (Ahaz and Pekah among them) who came to do homage and pay tribute at Damascus (Records of the Past, v. 5-26).

Verse 8. - Are not my princes altogether kings? One mark of the superiority of Assyria to other countries was to be seen in the fact that her king had not mere officers, but vassal kings under him. Hence the title "king of kings" assumed by so many Assyrian monarchs. While conquered territories were by degrees and to a certain extent absorbed into the empire and placed under prefects (see the 'Eponym Canon'), an outer zone of more loosely organized dependencies was always maintained by the Assyrians; and these dependencies continued ordinarily to be administered by their native monarchs (see 'Ancient Monarchies,' vol. 2. pp. 524-526). These are the "princes" who were "altogether kings." For he saith, are not my princes altogether kings? Meaning either the kings which he had conquered, which were become his princes and subjects; or rather, such were the greatness and glory of his nobles, that they were equal in their riches and dominions to kings, and so were able to furnish him with men and money for such an expedition he had in his heart to undertake, even to conquer and subdue all the nations of the earth: and this he said either to his people, boasting of his grandeur; or in his heart, as Kimchi observes, to encourage himself; or rather more openly before others, in order to discourage and inject terror into the nations he meant to destroy, and particularly the inhabitants of Jerusalem. 8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks.

princes … kings—Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).10:5-19 See what a change sin made. The king of Assyria, in his pride, thought to act by his own will. The tyrants of the world are tools of Providence. God designs to correct his people for their hypocrisy, and bring them nearer to him; but is that Sennacherib's design? No; he designs to gratify his own covetousness and ambition. The Assyrian boasts what great things he has done to other nations, by his own policy and power. He knows not that it is God who makes him what he is, and puts the staff into his hand. He had done all this with ease; none moved the wing, or cried as birds do when their nests are rifled. Because he conquered Samaria, he thinks Jerusalem would fall of course. It was lamentable that Jerusalem should have set up graven images, and we cannot wonder that she was excelled in them by the heathen. But is it not equally foolish for Christians to emulate the people of the world in vanities, instead of keeping to things which are their special honour? For a tool to boast, or to strive against him that formed it, would not be more out of the way, than for Sennacherib to vaunt himself against Jehovah. When God brings his people into trouble, it is to bring sin to their remembrance, and humble them, and to awaken them to a sense of their duty; this must be the fruit, even the taking away of sin. When these points are gained by the affliction, it shall be removed in mercy. This attempt upon Zion and Jerusalem should come to nothing. God will be as a fire to consume the workers of iniquity, both soul and body. The desolation should be as when a standard-bearer fainteth, and those who follow are put to confusion. Who is able to stand before this great and holy Lord God?
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