Isaiah 9:4
Isaiah 9:4 in Multiple Translations
For as in the day of Midian You have shattered the yoke of their burden, the bar across their shoulders, and the rod of their oppressor.
For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken as in the day of Midian.
For by your hand the yoke on his neck and the rod on his back, even the rod of his cruel master, have been broken, as in the day of Midian.
For you will smash the yoke that burdens them down, the bar across their shoulders, and the oppressors' rod used to beat them just as you did when you defeated the Midianite army.
For the yoke of their burthen, and the staffe of their shoulder and the rod of their oppressour hast thou broken as in the day of Midian.
Because the yoke of its burden, And the staff of its shoulder, the rod of its exactor, Thou hast broken as [in] the day of Midian.
For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, you have broken as in the day of Midian.
For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
For the yoke of their burden, and the rod of their shoulder, and the sceptre of their oppressor thou best overcome, as in the day of Median.
You will cause us to no longer be slaves [MET] of those who captured us; you will lift the heavy burdens from our shoulders. It will be as though you will break the rods of those who oppressed us, like you did when you destroyed the army of the Midian people-group.
Berean Amplified Bible — Isaiah 9:4
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Isaiah 9:4 Interlinear (Deep Study)
BIB
HEB
כִּ֤י
כָל
סְאוֹן֙
סֹאֵ֣ן
בְּ/רַ֔עַשׁ
וְ/שִׂמְלָ֖ה
מְגוֹלָלָ֣ה
בְ/דָמִ֑ים
וְ/הָיְתָ֥ה
לִ/שְׂרֵפָ֖ה
מַאֲכֹ֥לֶת
אֵֽשׁ
כִּ֤י
kîy
H3588
for
Conj
כָל
kôl
H3605
all
N-ms
סְאוֹן֙
çᵉʼôwn
H5430
boot
N-ms
סֹאֵ֣ן
çâʼan
H5431
to tread
V-Qal
בְּ/רַ֔עַשׁ
raʻash
H7494
quaking
Prep | N-ms
וְ/שִׂמְלָ֖ה
simlâh
H8071
mantle
Conj | N-fs
מְגוֹלָלָ֣ה
gâlal
H1556
to roll
V-M-Inf-c
בְ/דָמִ֑ים
dâm
H1818
blood
Prep | N-mp
וְ/הָיְתָ֥ה
hâyâh
H1961
to be
Conj | V-Qal-3fs
לִ/שְׂרֵפָ֖ה
sᵉrêphâh
H8316
fire
Prep | N-fs
מַאֲכֹ֥לֶת
maʼăkôleth
H3980
fuel
N-fs
אֵֽשׁ
ʼêsh
H784
fire
N-cs
Hebrew Word Study
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Hebrew Word Reference — Isaiah 9:4
כִּ֤י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 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
Usage: Occurs in 3910 OT verses. KJV: 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. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
כָל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
סְאוֹן֙
çᵉʼôwn
H5430
"boot"
N-ms
A military boot protected soldiers from mud and rough terrain, like those worn by Roman soldiers in biblical times. It is mentioned in Ephesians 6:15 as part of the armor of God. The boot symbolizes readiness for battle.
Definition: sandal, boot (of soldier)
Usage: Occurs in 1 OT verses. KJV: battle. See also: Isaiah 9:4.
סֹאֵ֣ן
çâʼan
H5431
"to tread"
V-Qal
To tread means to walk or trample on something, like a soldier marching into battle. In Psalm 60:12, it describes God giving victory to his people. It can also mean to oppress or dominate.
Definition: (Qal) to tread, tramp
Usage: Occurs in 1 OT verses. KJV: warrior. See also: Isaiah 9:4.
בְּ/רַ֔עַשׁ
raʻash
H7494
"quaking"
Prep | N-ms
This Hebrew word describes a quaking or shaking motion, often used to describe an earthquake or a person trembling with fear. It appears in the books of Isaiah and Ezekiel, describing God's judgment and power.
Definition: 1) quaking, rattling, shaking 1a) earthquake 1b) quaking, trembling (of person) 1c) shaking, quivering (of dart)
Usage: Occurs in 16 OT verses. KJV: commotion, confused noise, earthquake, fierceness, quaking, rattling, rushing, shaking. See also: 1 Kings 19:11; Ezekiel 3:12; Isaiah 9:4.
וְ/שִׂמְלָ֖ה
simlâh
H8071
"mantle"
Conj | N-fs
A mantle or dress, like a cloak, is what 'simlah' refers to in the Bible, often translated as 'apparel' or 'garment'.
Definition: wrapper, mantle, covering garment, garments, clothes, raiment, a cloth
Usage: Occurs in 28 OT verses. KJV: apparel, cloth(-es, -ing), garment, raiment. Compare H8008 (שַׂלְמָה). See also: Genesis 9:23; Deuteronomy 21:13; Proverbs 30:4.
מְגוֹלָלָ֣ה
gâlal
H1556
"to roll"
V-M-Inf-c
The Hebrew word 'to roll' means to move something in a rolling motion, and it can be used literally or figuratively. It appears in various forms, such as rolling away or rolling down, and is used in different contexts throughout the Bible. This verb can also mean to flow down or to seek occasion.
Definition: 1) to roll, roll away, roll down, roll together 1a) (Qal) to roll 1b) (Niphal) 1b1) to roll up 1b2) to flow down 1c) (Pilpel) to roll 1d) (Poal) to be rolled 1e) (Hithpoel) to roll oneself 1f) (Hithpalpel) to roll oneself 1g) (Hiphil) to roll away Aramaic equivalent: ge.lal (גְּלָל "great" H1560)
Usage: Occurs in 18 OT verses. KJV: commit, remove, roll (away, down, together), run down, seek occasion, trust, wallow. See also: Genesis 29:3; Psalms 22:9; Psalms 37:5.
בְ/דָמִ֑ים
dâm
H1818
"blood"
Prep | N-mp
Blood refers to the liquid that flows through the body, essential for life. In the Bible, blood is often used to symbolize life, guilt, or sacrifice, as seen in the story of Jesus' crucifixion.
Definition: 1) blood 1a) of wine (fig.)
Usage: Occurs in 295 OT verses. KJV: blood(-y, -guiltiness, (-thirsty), [phrase] innocent. See also: Genesis 4:10; Numbers 19:5; Psalms 5:7.
וְ/הָיְתָ֥ה
hâyâh
H1961
"to be"
Conj | V-Qal-3fs
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
לִ/שְׂרֵפָ֖ה
sᵉrêphâh
H8316
"fire"
Prep | N-fs
This Hebrew word refers to burning or cremation, and is used in the Bible to describe the act of burning something, like in Amos 6:10. It can also mean a burning or a fire, and is often associated with purification or destruction. The word is used in various contexts throughout the Old Testament.
Definition: burning
Usage: Occurs in 12 OT verses. KJV: burning. See also: Genesis 11:3; 2 Chronicles 16:14; Isaiah 9:4.
מַאֲכֹ֥לֶת
maʼăkôleth
H3980
"fuel"
N-fs
In the original Hebrew, this word means fuel, something that is eaten or consumed by fire. It is used to describe the material that keeps a fire burning. This concept appears in various biblical contexts.
Definition: fuel
Usage: Occurs in 2 OT verses. KJV: fuel. See also: Isaiah 9:4; Isaiah 9:18.
אֵֽשׁ
ʼêsh
H784
"fire"
N-cs
Fire is a powerful symbol in the Bible, representing both God's anger and his refining presence, as seen in Deuteronomy 4:24 and Malachi 3:2-3. It is also used for cooking and warmth. This concept is central to many biblical stories.
Definition: 1) fire 1a) fire, flames 1b) supernatural fire (accompanying theophany) 1c) fire (for cooking, roasting, parching) 1d) altar-fire 1e) God's anger (fig.) Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Usage: Occurs in 348 OT verses. KJV: burning, fiery, fire, flaming, hot. See also: Genesis 15:17; Joshua 7:15; Psalms 11:6.
Study Notes — Isaiah 9:4
Show Verse Quote Highlights
- Context
- Cross References
- Isaiah 9:4 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Isaiah 9:4
- Jamieson-Fausset-Brown on Isaiah 9:4
- Matthew Poole's Commentary on Isaiah 9:4
- Trapp's Commentary on Isaiah 9:4
- Ellicott's Commentary on Isaiah 9:4
- Cambridge Bible on Isaiah 9:4
- Barnes' Notes on Isaiah 9:4
- Whedon's Commentary on Isaiah 9:4
- Sermons on Isaiah 9:4
Context — Unto Us a Child Is Born
2The people walking in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.
3You have enlarged the nation and increased its joy. The people rejoice before You as they rejoice at harvest time, as men rejoice in dividing the plunder.
4For as in the day of Midian You have shattered the yoke of their burden, the bar across their shoulders, and the rod of their oppressor.
5For every trampling boot of battle and every garment rolled in blood will be burned as fuel for the fire. 6For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 30:8 | On that day, declares the LORD of Hosts, I will break the yoke off their necks and tear off their bonds, and no longer will strangers enslave them. |
| 2 | Isaiah 14:25 | I will break Assyria in My land; I will trample him on My mountain. His yoke will be taken off My people, and his burden removed from their shoulders.” |
| 3 | Isaiah 10:26–27 | And the LORD of Hosts will brandish a whip against them, as when He struck Midian at the rock of Oreb. He will raise His staff over the sea, as He did in Egypt. On that day the burden will be lifted from your shoulders, and the yoke from your neck. The yoke will be broken because your neck will be too large. |
| 4 | Nahum 1:13 | For I will now break their yoke from your neck and tear away your shackles.” |
| 5 | Isaiah 54:14 | In righteousness you will be established, far from oppression, for you will have no fear. Terror will be far removed, for it will not come near you. |
| 6 | Isaiah 49:26 | I will make your oppressors eat their own flesh; they will be drunk on their own blood, as with wine. Then all mankind will know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob.” |
| 7 | Isaiah 14:3–5 | On the day that the LORD gives you rest from your pain and torment, and from the hard labor into which you were forced, you will sing this song of contempt against the king of Babylon: How the oppressor has ceased, and how his fury has ended! The LORD has broken the staff of the wicked, the scepter of the rulers. |
| 8 | Leviticus 26:13 | I am the LORD your God, who brought you out of the land of Egypt so that you would no longer be slaves to the Egyptians. I broke the bars of your yoke and enabled you to walk in uprightness. |
| 9 | Genesis 27:40 | You shall live by the sword and serve your brother. But when you rebel, you will tear his yoke from your neck.” |
| 10 | Isaiah 30:31–32 | For Assyria will be shattered at the voice of the LORD; He will strike them with His scepter. And with every stroke of the rod of punishment that the LORD brings down on them, the tambourines and lyres will sound as He battles with weapons brandished. |
Isaiah 9:4 Summary
This verse reminds us that God is a powerful deliverer who can free us from any form of oppression or bondage. Just like He delivered the Israelites from the Midianites, He can deliver us from our own struggles and burdens. As we trust in Him, we can rejoice and praise Him for the freedom and deliverance He brings, just as the Israelites did in Isaiah 9:3. By looking to God as our deliverer, we can find hope and comfort in His promise to break the chains that bind us, as seen in Psalm 107:14.
Frequently Asked Questions
What is the day of Midian being referred to in this verse?
The day of Midian refers to the time when God miraculously delivered Israel from the Midianites, as recorded in Judges 7:1-25, where God used Gideon to defeat the Midianites, demonstrating His power and salvation.
What is the yoke of burden, the bar across their shoulders, and the rod of their oppressor?
These are symbols of oppression and slavery, similar to what is described in Exodus 1:13-14, where the Israelites were under the harsh rule of the Egyptians, and God heard their cry and delivered them, as He did in the day of Midian.
How does this verse relate to the coming Messiah?
This verse sets the stage for the coming Messiah, who would ultimately bring freedom and deliverance from all forms of oppression, as prophesied in Isaiah 61:1-2, where the Messiah would proclaim liberty to the captives and bind up the brokenhearted.
What is the significance of God shattering the yoke of burden?
The shattering of the yoke of burden signifies God's power and desire to free His people from all forms of bondage, as seen in Psalm 107:14, where God breaks the chains of those who cry out to Him, demonstrating His love and redemption for His people.
Reflection Questions
- What are the areas in my life where I feel burdened or oppressed, and how can I trust God to deliver me?
- How does the story of Gideon and the Midianites encourage me to trust in God's power and provision in my own life?
- In what ways can I rejoice and praise God for the freedom and deliverance He has brought into my life, just as the Israelites rejoiced in Isaiah 9:3?
- How does the promise of the Messiah's coming bring me hope and comfort in times of struggle and hardship?
Gill's Exposition on Isaiah 9:4
For thou hast broken the yoke of his burden,.... Of Galilee, of the nation multiplied, of the spiritual inhabitants of it, whose joy was increased; and this is one reason of it, because they were
Jamieson-Fausset-Brown on Isaiah 9:4
For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
Matthew Poole's Commentary on Isaiah 9:4
Thou hast broken: this notes the matter and occasion of the foregoing joy. The yoke of his burden; his burdensome and heavy yoke, as the throne of holiness is put for the holy throne, . The staff of his shoulder; either the staff wherewith his shoulders were smitten, or the staff or staves by which he was forced to carry burdens upon his shoulders. The rod, wherewith he beat him. Or, the sceptre; the power and tyranny which he exercised over him. Of his oppressor; of all his oppressors, but especially of sin and of the devil. As in the day of Midian; when God destroyed the Midianites in so admirable a manner, and by such unlikely and contemptible means, by three hundred men, and they not fighting, but only holding lamps in their hands, and sounding their trumpets; which was an eminent type of Christ’ s conquering the devil, and all his enemies, by dying upon the cross, and by the preaching of a few unlearned and despicable persons, &c.
Trapp's Commentary on Isaiah 9:4
Isaiah 9:4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.Ver. 4. For thou hast broken the yoke of his burden,] i.e., Thou hast disenthralled and delivered thy people from the burdenous yokes of their enemies, both corporal and spiritual; that taking thine easy yoke, thy light burden upon them, they might "serve thee without fear in holiness and righteousness before thee all the days of their lives." The Jewish doctors expound all this of Sennacherib’ s tyranny, and their deliverance therefrom. But the prophet intendeth a further matter And the staff of his shoulder.] Wherewith he was beaten and bastinadoed. See Isaiah 14:5. The rod of his oppressor.] Metaphora ab agasonibus, a metaphor from horse drivers, who lay on without mercy. Whipping among the Turks hath been usually inflicted even upon the greatest bashaws of the court upon the least displeasure of the tyrant, especially if they be not natural Turks born. The poor captives met with hard measure this way at Babylon; but Satan’ s slaves with much harder. Christ fitly noteth here that the rod wherewith the devil whippeth sinners is their own lusts and passions; yea, herewith they punish themselves, by his instigation, as the lion beateth himself with his own tail. As in the day of Midian.] Beaten by Gideon. So "the day of Gibeah." "The day of Jerusalem." The battle of Agincourt, the Sicilian vespers, &c.
Gideon, by the sound of trumpet and shining of lamps out of earthen broken vessels, overcame those Midianites; so by the trumpet of his Word and light of the gospel, carried through the world by weak instruments, hath Christ confounded his adversaries, as one fitly maketh the comparison. See it largely prosecuted in sixteen particulars in Cornelius A Lapide upon the text. Turkish History, 361.
Ellicott's Commentary on Isaiah 9:4
(4) For thou hast broken the yoke of his burden . . .—The text comes in the Hebrew with all the emphasis of position. The yoke of his burden . . . thou hast broken. The phrase suggests a bondage like that of Egypt, where the “task-masters” (the same word as that here rendered “oppressors”) drove the people to their labours with their rods. As in the day of Midian.—The historical allusion was probably suggested by the division of spoil that had been in the prophet’s thoughts. Of all victories in the history of Israel, that of Gideon over the Midianites had been most conspicuous for this feature (Judges 8:24-27). In Psalms 83:9-11 (which the mention of Assur shows to have been nearly contemporary with Isaiah) we find a reference to the same battle. Men remembered “the day of Midian” centuries after its date, as we remember Poitiers and Agincourt.
Cambridge Bible on Isaiah 9:4
4, 5. The destruction of the oppressor.
Barnes' Notes on Isaiah 9:4
For thou hast broken - This verse, and the following, show the way in which the occasion of the joy had been furnished.
Whedon's Commentary on Isaiah 9:4
4. Thou hast broken — In speaking of Messianic times the prophet sees things prospective as though past: but facts of those times he sees in a group, and all in the present tense, as in verse six.
Sermons on Isaiah 9:4
| Sermon | Description | |
|---|---|---|
|
Immediate Freedom by C.H. Spurgeon | C.H. Spurgeon emphasizes the promise of immediate freedom from bondage as stated in Nahum 1:13, where God declares His intention to break the yoke of oppression. He reassures those |
|
The Arm of the Lord - Part 6 by T. Austin-Sparks | In this sermon, the preacher discusses the theme of resurrection and its significance in the Bible. He highlights various instances in the New Testament where the resurrection of J |
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(February 1987) 09 - Woe to Jerusalem by Ray Lowe | In this sermon, the preacher shares his experiences of delivering a message to a church that rejected him. Despite the lack of reception, he continued to deliver the message. On th |
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Righteousness in the Old Testament by Art Katz | Art Katz explores the concept of righteousness in the Old Testament, emphasizing that it is fundamentally about fulfilling the demands of relationships, particularly with God and t |
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The God of Jacob by A.B. Simpson | A.B. Simpson emphasizes the contrast between Jacob, described as a 'worm,' and the 'Mighty One of Jacob,' illustrating how God chooses the weak and unworthy to demonstrate His grac |
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Witches for Christ by E.A. Adeboye | E.A. Adeboye emphasizes the power available to believers through partaking in the flesh and blood of Jesus, highlighting how this divine empowerment gives believers superiority ove |
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(The Word for Today) Isaiah 13:12 - Part 2 by Chuck Smith | In this sermon, Pastor Chuck Smith discusses the impending cataclysmic event that will terrorize the world. He describes the inhumanity of man to man that is often seen in war and |