Isaiah 14:10
Parallel Verses
English Standard Version
All of them will answer and say to you: ‘You too have become as weak as we! You have become like us!’

King James Bible
All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?

American Standard Version
All they shall answer and say unto thee, Art thou also become weak as we? art thou become like unto us?

Douay-Rheims Bible
All shall answer, and say to thee: Thou also art wounded as well as we, thou art become like unto us.

English Revised Version
All they shall answer and say unto thee, Art thou also become weak as we? art thou become like unto us?

Webster's Bible Translation
All they shall speak and say to thee, Art thou also become weak as we? Art thou become like us?

Isaiah 14:10 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The song of the redeemed is a song concerning the fall of the king of Babel. Isaiah 14:3, Isaiah 14:4. Instead of the hiphil hinniach (to let down) of Isaiah 14:1, we have here, as in the original passage, Deuteronomy 25:19, the form hēniach, which is commonly used in the sense of quieting, or procuring rest. עצב is trouble which plagues (as עמל is trouble which oppresses), and rōgez restlessness which wears out with anxious care (Job 3:26, cf., Ezekiel 12:18). The assimilated min before the two words is pronounced mĭ, with a weak reduplication, instead of mē, as elsewhere, before ח, ה, and even before ר (1 Samuel 23:28; 2 Samuel 18:16). In the relative clause עבּד־בך אשר, אשר is not the Hebrew casus adverb. answering to the Latin ablative qu servo te usi sunt; not do בך ... אשר belong to one another in the sense of quo, as in Deuteronomy 21:3, qu (vitul); but it is regarded as an acc. obj. according to Exodus 1:14 and Leviticus 25:39, qu'on t'a fait servir, as in Numbers 32:5, qu'on donne la terre (Luzzatto). When delivered from such a yoke of bondage, Israel would raise a mâshâl. According to its primary and general meaning, mâshâl signifies figurative language, and hence poetry generally, more especially that kind of proverbial poetry which loves the emblematical, and, in fact, any artistic composition that is piquant in its character; so that the idea of what is satirical or defiant may easily be associated with it, as in the passage before us.

The words are addressed to the Israel of the future in the Israel of the present, as in Isaiah 12:1. The former would then sing, and say as follows. "How hath the oppressor ceased! The place of torture ceased! Jehovah hath broken the rod of the wicked, the ruler's staff, which cmote nations in wrath with strokes without ceasing subjugated nations wrathfully with hunting than nevers stays." Not one of the early translators ever thought of deriving the hap. leg. madhebâh from the Aramaean dehab (gold), as Vitringa, Aurivillius, and Rosenmller have done. The former have all translated the word as if it were marhēbâh (haughty, violent treatment), as corrected by J. D. Michaelis, Doederlein, Knobel, and others. But we may arrive at the same result without altering a single letter, if we take דּאב as equivalent to דּהב, דּוּב, to melt or pine away, whether we go back to the kal or to the hiphil of the verb, and regard the Mem as used in a material or local sense. We understand it, according to madmenah (dunghill) in Isaiah 25:10, as denoting the place where they were reduced to pining away, i.e., as applied to Babylon as the house of servitude where Israel had been wearied to death. The tyrant's sceptre, mentioned in Isaiah 14:5, is the Chaldean world-power regarded as concentrated in the king of Babel (cf., shēbet in Numbers 24:17). This tyrant's sceptre smote nations with incessant blows and hunting: maccath is construed with macceh, the derivative of the same verb; and murdâph, a hophal noun (as in Isaiah 9:1; Isaiah 29:3), with rodeh, which is kindred in meaning. Doederlein's conjecture (mirdath), which has been adopted by most modern commentators, is quite unnecessary. Unceasing continuance is expressed first of all with bilti, which is used as a preposition, and followed by sârâh, a participial noun like câlâh, and then with b'li, which is construed with the finite verb as in Genesis 31:20; Job 41:18; for b'li châsâk is an attributive clause: with a hunting which did not restrain itself, did not stop, and therefore did not spare. Nor is it only Israel and other subjugated nations that now breathe again.

Isaiah 14:10 Parallel Commentaries

Treasury of Scripture Knowledge

art thou also

Psalm 49:6-14,20 They that trust in their wealth, and boast themselves in the multitude of their riches...

Psalm 82:6,7 I have said, You are gods; and all of you are children of the most High...

Ecclesiastes 2:16 For there is no remembrance of the wise more than of the fool for ever...

Luke 16:20-23 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores...

Cross References
Ezekiel 26:20
then I will make you go down with those who go down to the pit, to the people of old, and I will make you to dwell in the world below, among ruins from of old, with those who go down to the pit, so that you will not be inhabited; but I will set beauty in the land of the living.

Ezekiel 32:21
The mighty chiefs shall speak of them, with their helpers, out of the midst of Sheol: 'They have come down, they lie still, the uncircumcised, slain by the sword.'

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