Isaiah 10:8 — Word Study
WLCכִּ֖י יֹאמַ֑ר הֲלֹ֥א שָׂרַ֛י יַחְדָּ֖ו מְלָכִֽים׃
BSAAre notlôʼ [certainly not, or is it not the case that] allyachad my commanderssar [princes, rulers, or captains] kingsmelek [royal leaders, monarchs, or rulers] he saysʼâmar▸
| Greek | English | Parsing |
|---|---|---|
| כִּ֖י | for | Particle |
| יֹאמַ֑ר | he said | Verb, Qal, imperfect third person masculine singular |
| הֲלֹ֥א | ¿ not | Particle, particle |
| שָׂרַ֛י | [are] commanders my | Noun common masculine plural construct, suffix |
| יַחְדָּ֖ו | alike | Adverb |
| מְלָכִֽים׃ | kings | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Are not all my commanders kings?” he says. |
| KJV | For he saith, Are not my princes altogether kings? |
| ASV | For he saith, Are not my princes all of them kings? |
| YLT | For he saith, 'Are not my princes altogether kings? |
| WEB | For he says, “Aren’t all of my princes kings? |
| BBE | For he says, Are not all my captains kings? |
Where they part company is minimal; the translations consistently convey the same meaning.
The sentence consists of a main clause followed by a verb phrase, presenting a straightforward rhetorical question.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 10:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Judgment Against Nationsgenerated
Isaiah 10:8 presents a rhetorical question from God, emphasizing the status of His commanders as kings. This verse is part of a larger passage where God declares His intentions regarding nations and their leaders, illustrating the power dynamics in the context of divine judgment. The surrounding verses provide insight into God's plans to confront and dismantle the nations that oppose Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 36:8 | Now, therefore, make a bargain with my master, the king of Assyria. I will give you two thousand horses—if you can put riders on them! |
| 2 | 2 Kings 18:24 | For how can you repel a single officer among the least of my master’s servants when you depend on Egypt for chariots and horsemen? |
| 3 | 2 Kings 19:10 | “Give this message to Hezekiah king of Judah: ‘Do not let your God, in whom you trust, deceive you by saying that Jerusalem will not be delivered into the hand of the king of Assyria. |
| 4 | Ezekiel 26:7 | For this is what the Lord GOD says: ‘Behold, I will bring against Tyre from the north Nebuchadnezzar king of Babylon, king of kings, with horses and chariots, with cavalry and a great company of troops. |
| 5 | Daniel 2:37 | You, O king, are the king of kings, to whom the God of heaven has given sovereignty, power, strength, and glory. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שָׂרַי, sa.Raigenerated
The word שָׂר (sar) refers to a leader or ruler, encompassing various meanings such as prince, chief, or captain. In this verse, it indicates God's commanders, highlighting their authority and status.
The plural form שָׂרַי (sarai) denotes multiple rulers, emphasizing that they are not just any leaders but kings, which adds weight to God's rhetorical question.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which aligns with the KJV and ASV in rendering the question about God's commanders as kings.
Sentence Structuregenerated
The finite verb יֹאמַר, he said, governs the sentence, with the rest of the phrase serving to elaborate on the assertion made. The structure emphasizes the rhetorical nature of the question posed by God.
The sentence is straightforward, with a clear subject and predicate, allowing for a direct understanding of God's challenge to the status of His commanders.
Septuagint Backgroundgenerated
The Septuagint translates שָׂרַי as ἄρξων (archōn), meaning 'ruler' or 'leader.' This choice reflects a similar emphasis on authority but may suggest a broader interpretation of leadership beyond kingship.
The translation choice indicates a focus on the role of these leaders as authorities in a more general sense, rather than strictly royal figures.
In plain words — the whole versegenerated
Isaiah 10:8 shows God questioning whether all His commanders are kings, reinforcing their authority. This verse is part of a larger discussion about God's judgment on nations, illustrating the power dynamics at play.
Frequently Asked Questionsgenerated
God is asserting that His leaders hold significant authority, comparable to kings, emphasizing their role in His plans.
The rhetorical question serves to challenge the status of the nations and their leaders, highlighting God's ultimate authority over all rulers.
This verse is part of God's declaration of judgment against nations, illustrating the power dynamics and His sovereignty over all leaders.
The verse emphasizes that true authority comes from God, and leaders are ultimately accountable to Him.
Reflection Questionsgenerated
- In what ways do I recognize authority in my own life, and how does it reflect God's sovereignty?
- How can I apply the concept of leadership as described in this verse to my own responsibilities?
- What does it mean for leaders to be accountable to God in today's context?
- How can I better understand the dynamics of power and authority in my community?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 10:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor 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
Read John Gill on Isaiah 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he saith, Are not my princes altogether kings? -Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks. Verse 8. (Are) not my princes altogether kings?
Read Robert Jamieson on Isaiah 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEqual for power, and wealth, and glory to the kings of other nations, though my subjects and servants.
Read Matthew Poole on Isaiah 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 10:8 For he saith, [Are] not my princes altogether kings?Ver. 8. For he saith.] Sennacherib saith. See Isaiah 36:9; Isaiah 36:15; Isaiah 36:18; Isaiah 36:20; Isaiah 37:10; Isaiah 37:13; Isaiah 37:24-25. A great part of this whole book of Isaiah concerneth Sennacherib. Are not my princes altogether kings?] Behold a right Pyrgopolynices, whenas he was set to work by God, exalting himself both against God and man. And saith not the Pope the same when he claims to be Dominus feudi? lord paramount in spirituals and temporals; and when, in creating his cardinals, he useth these words, Estote confratres nostri, et principes mundi, Be ye fellow brethren to us and princes of the world? The…
Read John Trapp on Isaiah 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(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).
Read Charles John Ellicott on Isaiah 10 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor he saith - This verse, and the subsequent verses to Isaiah 10:11, contain the vaunting of the king of Assyria, and the descriptions of his own confidence of success. Are not my princes altogether kings?
Read Albert Barnes on Isaiah 10 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. For he saith — He fully exhibits what his spirit is — absolutely that of worldly ambition. My princes — Satraps, vicegerents, generals. Are they not equal to the greatest of kings elsewhere?
Read Daniel Denison Whedon on Isaiah 10 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
“Are not all my commanders kings?” he says.
For he says, “Aren’t all of my princes kings?
“Are not all my commanders kings?” he says.
Indeed, he says: “Are not my officials all kings?
Tyndale line
For he saith, Are not my princes altogether kings?
For he saith, Are not my princes all of them kings?
For he saith, Are not my princes all of them kings?
For he saith, Are not my princes altogether kings?
For he sayeth, Are not my princes altogether Kings?
Strictly literal
For he saith, Are not my princes all kings?
For he saith, 'Are not my princes altogether kings?
For he says, Are my princes not altogether kings?
For he saith, “Are not my princes altogether kings?
For he says, “Are not all my princes kings?
From the Latin
For he shall say:
Simplified
He says: “All my commanders are kings!
For he says, Are not all my captains kings?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint and the Dead Sea Scrolls, with minor variations in wording. The scrolls confirm the essential meaning of the verse, although some words are restored or supplied by editors.
כִּ֖י יֹאמַ֑ר הֲלֹ֥א שָׂרַ֛י יַחְדָּ֖ו מְלָכִֽים׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כיא יואמר הלוא שר׳י יחדו מלכים
6 words on the leather.
[כי] יאמר הלוא [שר׳י] [יחדו] [מלכים]
1 word on the leather — 1 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 10:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — AdverbHD
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp — Noun common · masculine plural absoluteHNcmpa
of Judah and Israel. For the list see table at the end of this volume.
