Isa 9:4 | KD | STEP | “For the yoke of its burden and the stick of its neck, the stick of its oppressor, Thou hast broken to splinters, as in the day of Midian.” The suffixes refer to the people ( hâēâm ). Instead of soblō , from sōbel , we have intentionally the more musical form סבּלו (with dagesh dirimens and chateph kametz under the influence of the previous u instead of the simple sheva ). The rhythm of the v. of anapaestic. “ Its burden ” ( subbolo ) and “its oppressor” ( nogēs bō ) both recall to mind the Egyptian bondage ( ; ). The future deliverance, which the prophet here celebrates, would be the counterpart of the Egyptian. But as the whole of the great nation of Israel was then redeemed, whereas only a small remnant would participate in the final redemption, he compares it to the day of Midian, when Gideon broke the seven years’ dominion of Midian, not with a great army, but with a handful of resolute warriors, strong in the Lord (Judg 7). The question suggests itself here, Who is the hero, Gideon’s antitype, through whom all this is to occur? The prophet does not say; but building up one clause upon another with כּי, he gives first of all the reason for the cessation of the oppressive dominion of the imperial power - namely, the destruction of all the military stores of the enemy.

‏ Isaiah 9:4

Isa 9:4 “For the yoke of its burden and the stick of its neck, the stick of its oppressor, Thou hast broken to splinters, as in the day of Midian.” The suffixes refer to the people (hâēâm). Instead of soblō, from sōbel, we have intentionally the more musical form סבּלו (with dagesh dirimens and chateph kametz under the influence of the previous u instead of the simple sheva). The rhythm of the v. of anapaestic. “Its burden” (subbolo) and “its oppressor” (nogēs bō) both recall to mind the Egyptian bondage (Exo 2:11; Exo 5:6). The future deliverance, which the prophet here celebrates, would be the counterpart of the Egyptian. But as the whole of the great nation of Israel was then redeemed, whereas only a small remnant would participate in the final redemption, he compares it to the day of Midian, when Gideon broke the seven years’ dominion of Midian, not with a great army, but with a handful of resolute warriors, strong in the Lord (Judg 7). The question suggests itself here, Who is the hero, Gideon’s antitype, through whom all this is to occur? The prophet does not say; but building up one clause upon another with כּי, he gives first of all the reason for the cessation of the oppressive dominion of the imperial power - namely, the destruction of all the military stores of the enemy.