The previous chapter included a lamentation over the nation, and in this chapter, Yeshayahu turns to deliver a mocking "lamentation" about the king himself, who will fall from his high status: "You shall bear this speech to the king of Babylon; say: How could the oppressor be halted so, the city of gold be halted?’" (14:4). Below are a few key points in brief:

Rejoicing: The lamentation describes the joy of those around, celebrating that the king of Babylon will no longer harm them: "Even the juniper trees rejoice over you; even cedars of Lebanon: ‘Since you have fallen, no one will rise again to cut us down" (14:8). It also depicts the joy of the inhabitants of Sheol, who had suffered under his rule and now rejoice as he joins them, dying like any other mortal: " 'Sheol shakes below you, waiting for your coming… each one will speak up to you: ‘Are you fallen like us now? Are you like one of us?’" (14:9-10).

Pride: The sin of the Babylonian king is the recurring sin throughout the book of Yeshayahu — pride. The once-powerful and arrogant king of Babylon fails to understand his place and is brought low by God: "How you have fallen from the heavens, O shining one, son of dawn! You have been cut down to the ground, subduer of nations. You thought in your heart: ‘I will ascend to the heavens; above the stars of God I will raise my throne and sit on the mount of assembly, in the far reaches of the north. I will ascend above the heights of the clouds; I will be like the Most High.’ But you have been brought down to Sheol, to the depths of the pit. Those who see you will gaze upon you, they will contemplate you: ‘Is this the man who made the earth tremble, who shook kingdoms?’" (14:12–16).

"Shining one, son of the dawn": The lamentation extensively uses Canaanite mythology and its pantheon. 'הילל בן שחר' is the son of the dawn, a minor deity and child of 'El' (אל), the chief deity in the Canaanite pantheon. References to "godly" (לכוכבי אל) and "Most High" (עליון) are similarly drawn from Canaanite mythology, as in: "to the godly (אל) stars" or "and be like the Most High (עליון)." Expressions like “at the farthest reach of the north (בירכתי צפון)”, “the mount where the gods meet (בהר מועד),” and “the clouds' summits (במתי עב)” are also well-known terms from Canaanite mythology. In an attached article by Professor Binyamin Oppenheimer, he suggests that the Assyrian king likely delivered a boastful speech against the Canaanite pantheon, comparing himself to the son of dawn, much like Rav-Shakeh’s speech against God during his campaign against Jerusalem. This prophecy uses imagery drawn from the Assyrian king's own rhetoric.

The burden of Philistines: At the end of the chapter, there is a brief prophecy against the Philistines from the year of King Achaz's death, warning them not to rejoice and predicting their imminent doom. The final verse, “What message back to the nation's messengers? That the Lord has laid Zion's foundation, and there, the poor among His people will shelter” (14:32), reveals a significant hint about the purpose of the prophecies concerning the nation —  are they directed at the nations themselves or at the people of Yehuda?

In this prophecy about the Philistines, the 'nation's messengers' are waiting for an answer. It's likely, too, they are Philistine messengers who came to Jerusalem seeking an alliance with the new king, Chizkiyahu. The prophecy is directed at Chizkiyahu, explaining that there is no need to make an alliance with the Philistines, as their end is near.