Isaiah 9:4

Isa 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." {Luk 1:74} The Jewish doctors expound all this of Sennacherib’s tyranny, and their deliverance therefrom. But the prophet intendeth a further matter {Isa 9:6-7}

And the staff of his shoulder.] Wherewith he was beaten and bastinadoed. {thrashed} See Isa 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. {a} 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. {Jdg 7:21} So "the day of Gibeah." {Hos 9:9} "The day of Jerusalem." {Psa 137:7} 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, {1Jn 2:14} as one fitly maketh the comparison. See it largely prosecuted in sixteen particulars in Cornelius A Lapide upon the text.

{a} Turkish History, 361.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_9:4

For Thou hast broken the yoke of his burden

Deliverance from the burden of sin

I.

SIN IS A BURDEN (Psa_38:4). Sinners are heavy laden with this insupportable load, which detains them from God, who alone can relieve them; enfeebles their minds; and harasses them with perplexing fears, and the most uneasy reflections. A proper sense of its powerful influence, its polluting nature and dreadful guilt, like a crushing weight, depresses the spirit, becomes irksome and grievous, and if not happily removed, will prove the means of irremediable ruin.

II. THE CEREMONIAL LAW IS THE YOKE OF THIS BURDEN (Act_15:10).

III. IMMANUEL HAS BROKEN THE YOKE (Col_2:14). (R. Macculloch.)

The Gospel a liberating power

1. The design of the Gospel, and the grace of it, is to break the yoke of sin and Satan, to remove the burthen of guilt and corruption, and to free us from the rod of those oppressors, that we might be brought into the glorious liberty of the children of God.

2. This is done by the Spirit working like fire (Isa_9:5). It is done as in the day of Midian, by a work of God upon the hearts of men. Christ is our Gideon. (M. Henry.)

Encouragement from the past

If God makes former deliverances His patterns in working for us, we ought to make them our encouragements to hope in Him.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 9:4. For thou hast broken, &c. — Bishop Lowth translates this verse, For the yoke of his burden, the staff laid on his shoulder, the rod of his oppressor hast thou broken, as in the day of Midian. The Jews had been under the yoke repeatedly, to one hostile people or another, and had been sorely oppressed by them; formerly by the Philistines, Moabites, Ammonites, and Midianites, and, in after times, by the Assyrians, Chaldeans, Persians, and Macedonians; and many and successive deliverances from their oppressors had God granted them. Now, as the yokes which they had been under were emblematical of those of Satan, sin, and death, the spiritual enemies of God’s people, so their deliverances were figures of the spiritual deliverance which believers, whether Jews or Gentiles, receive through Christ. And of this spiritual deliverance and salvation, as the context shows, this verse is to be understood. For the preceding verses foretel the diffusion of gospel light, and those that follow attest the birth of the Messiah, unfold his characters and offices, and set forth the blessings of his peaceful and righteous reign. See Jer 23:6; Luk 1:70-74, where Zacharias, full of the Holy Ghost, seems most admirably to expound this passage of the prophet. As in the day of Midian — When God destroyed the Midianites in so admirable a manner, and by such unlikely and contemptible means, which was an eminent type of Christ’s conquering the powers of darkness, and all his enemies, by dying on the cross, and by the preaching of a few unlearned, and poor, despised men.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

9:4 The people experienced the rule of other nations as a yoke of . . . slavery and a heavy burden (Jer 30:8). • oppressor’s rod: In Isa 10:5, the Assyrians are called “the rod of [the Lord’s] anger.” Just as God’s anger will cease, so will Assyria’s oppression of Judah (14:5). • The Lord had destroyed the army of Midian through Gideon (see Judg 6:35; 7:22-25).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Thou gavest them perfect joy by delivering them, and by destroying the tyrants, that had kept them in cruel bondage, as thou didst deliver them by Gideon from the Midianites, Judg. 7:21.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The occasion of the "joy," the deliverance not only of Ahaz and Judah from the Assyrian tribute (Kg2 16:8), and of Israel's ten tribes from the oppressor (Kg2 15:19), but of the Jewish Christian Church from its last great enemy.

hast--the past time for the future, in prophetic vision; it expresses the certainty of the event.

yoke of his burden--the yoke with which he was burdened.

staff of . . . shoulder--the staff which strikes his shoulder [MAURER]; or the wood, like a yoke, on the neck of slaves, the badge of servitude [ROSENMULLER].

day of Midian-- (Jdg 7:8-22). As Gideon with a handful of men conquered the hosts of Midian, so Messiah the "child" (Isa 9:6) shall prove to be the "Prince of peace," and the small Israel under Him shall overcome the mighty hosts of Antichrist (compare Mic 5:2-5), containing the same contrast, and alluding also to "the Assyrian," the then enemy of the Church, as here in Isaiah, the type of the last great enemy. For further analogies between Gideon's victory and the Gospel, compare Co2 4:7, with Jdg 7:22. As the "dividing of the spoil" (Isa 9:3) was followed by that which was "not joy," the making of the idolatrous ephod (Jdg 8:24-27), so the gospel victory was soon followed by apostasy at the first, and shall be so again after the millennial overthrow of Antichrist (Rev 20:3, Rev 20:7-9), previous to Satan's last doom (Rev 20:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(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 (Jdg_8:24-27). In Psa_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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. Change the order as in R.V. For the yoke of his burden, &c.… thou hast broken.

the staff of his shoulder] (better back) means the staff with which his back was beaten; the pronouns refer to Israel.

rod of his oppressor] task-master, as in Exo_5:6.

in the day of Midian] when the dominion of the Midianites was for ever broken (Judges 7; cf. Isa_10:26). “Day” here means “day of battle,” as often in Arabic. The Arabs speak of the hero of many fights as dhu-l’ ayyâmîn, “master of days.”

4, 5. The destruction of the oppressor.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 delivered by the Lord from the burdensome yoke of the ceremonial law, which was broken off and abolished by Christ; and from the tyranny of Satan, the god of this world, out of whose hands they were ransomed and delivered; and from the dominion of sin, under the power of which they had been in bondage.

And the staff of his shoulder, the rod of his oppressor; different phrases, expressive of the same thing; the bondage and slavery of the law, sin, and Satan:

as in the day of Midian; when Gideon got an entire victory over the Midianites, with a few unarmed men, by the sound of trumpets, and breaking of pitchers, Jdg 7:16 and may denote the easy manner in which Christ obtained a conquest over all his and our enemies; and the means by which it is made known unto us, and we are freed from bondage to spiritual enemies; namely, by the ministration of the Gospel, compared to the blowing of trumpets; and which is a treasure put into earthen vessels, frail and weak men.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For thou hast broken - This verse, and the following, show the way in which the occasion of the joy had been furnished. The expression ‘thou hast’ does not necessarily refer to the past, but is a form of expression derived from the nature of the prophetic visions, where that is described as past which is seen to pass before the eyes of the prophet; see the Introduction, section 7.

The yoke - This word is often used to denote oppression, or tyranny; Lev 26:13; Deu 28:48 - where oppression is described as ‘an iron yoke;’ compare 1Ki 12:4; Isa 47:6; Isa 58:6.

The staff of his shoulder - The word rendered staff here may mean a bough, a branch, a staff, stick, or rod. Gesenius supposes that the expression here means the rod by which punishment is inflicted, and that the, phrase ‘rod of, or for the shoulder,’ denotes oppression and servitude. Rosenmuller thinks, that it refers rather to the custom among the ancients of placing a piece of wood, not unlike a yoke, on the necks and shoulders of slaves, as a mark of servitude. Hengstenberg understands it, ‘the staff which strikes the neck or back.’

The rod of his oppressor - This, doubtless, refers to the chastisement which was inflicted on those in bondage, and is a phrase denoting oppression and servitude. The word ‘his’ here refers to Israel.

As in the day of Midian - This refers to the deliverance that was accomplished under Gideon against the Midianites; see Judg. 7; 8. That deliverance was a remarkable interposition of God. It was accomplished not by human strength; but was a signal manifestation of the power of God in delivering the nation from the long oppression of the Midianites. So the prophet says here, that the deliverance will be as signal a proof of the presence and power of God as is was in that day. Herder (Hebrew Poetry, vol. ii. p. 296) says, ‘At that period, in the north part of the country, a great deliverance was wrought. Then, in the obscure forests of Naphtali and Zebulun, the light of freedom went forth over all the land. So now, also, in this northern press of nations, in the way along the sea of Galilee, where now the hostile Syrians are exercising their oppressions, the light of freedom is going forth, and there shall be joy and jubilee, like that of the song of Deborah.’

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Oppressor. Who levied taxes for Assyria, 4 Kings xviii. 7. Sennacherib made war, because Ezechias refused to pay them any longer, and his troops fell upon each other, (Calmet) as the Madianites had done, Judges vii. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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, Psa 47:8.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Yoke of his burden — “His” refers to Judah. From the Assyrian tributary burden upon him, the thought here rises to the complete unburdening of the future true Israel.

Staff — Or, stick, for the yoke Oriental is merely such — a pole across the neck of oxen.

Rod — The symbol of the oppressor’s power, as the ox-goad (as the word may be interpreted) is the implement with which the driver asserts his power. All are broken together. The ground idea is, that of complete deliverance from the Assyrian rule for the time being. But the antitypical idea of the Messianic deliverance is that which mostly fills the prophet’s vision. This deliverance is to be the counterpart of the Egyptian, in which the whole of Israel was redeemed, though here spoken of the “remnant” only. But the result shall be as in the day of Midian. See Judges 7. In a worldly view, the delivering force is small, but it is God’s force, as it was in the days of Gideon. But who is Gideon’s antitype, through whom all this is to occur? It is not stated. But the reason for the cessation of Assyria’s oppression is given in the next verse.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Thou hast broken the yoke of his burden, etc. The coming of the Messiah sets the Israelites free, removes the yoke from off their neck, breaks the rod wherewith their shoulders were beaten, delivers them from bondage into the "glorious liberty of the children of God." Not, however, in an earthly sense, since the Messiah"s kingdom was not of this world. The "yoke" is that of sin, the "oppressor" is that prince of darkness, who had well-nigh brought all mankind under his dominion when Christ came. His oppressor; literally, his task-master the same word which is used of the Egyptian taskmasters in Exo_5:6. As in the day of Midian. The "day of Midian" is probably the time of Israel"s deliverance from the Midianite oppression by Gideon. (Jud 7:19-25) The special characteristic of the deliverance was, as Dr. Kay well observes, "that it was accomplished without military prowess by a small body of men selected out of Israel, selected expressly in order that Israel might not vaunt itself against the Lord, saying, My own hand hath saved me." (Jud_1:7:2)

Oracles concerning Samaria.

I CONCERNING ITS INFATUATED PRIDE. (Vers. 8-12.) The word of menace is to fall like a heavy weight upon the nation, a "burden" especially to be felt by the kingdom of the ten tribes. (cf. Zec_9:1) It has been made tributary to the Assyrians, yet imagines it will recover its former power by violence and predatory raids. In their bravado they exclaim, "Though the bricks fall down, we will build with freestone; and though sycamores are felled, we will make cedars spring up instead!" To punish this insolence, Jehovah has armed its smaller enemies against it Syrians in the north-east, Philistines in the south-west; and severer judgments are to follow. The cup is not yet full; the avenging hand is still stretched out. The strophe gives us a picture of infatuation, leading to obstinate resistance and incurring accumulation of punishment. We may be reminded of that fine picture in Homer of Ate, the spirit of error or bewilderment, who with soft feet walks above men"s heads, and who would lead all astray to their ruin ("Iliad," 19:91, sqq.). Yet neither the nation nor the individual falls a prey to such temptations without guilt, though where the guilt begins it may be difficult to trace. The temper of insolence and bravado is a symptom of this aberration creeping on. What need have we to pray that the "eyes of our mind may be opened," that we may never have the light of discernment between the "spirit of truth and the spirit of error" put out in our bosom!

II CONCERNING ITS OBSTINATE IMPENITENCE. The nation "turns not to him that smote it." It hears not the rod and who hath appointed it. Suffering either changes the disposition and bends the will upon new objects, or it rouses the temper to determined perseverance in the evil course. Men must know the time to retreat and turn back no less than to go forward in a given course. For, as patient continuance in well-doing is blessed with highest promises, the harshness of the impenitent heart treasures up against itself a store of wrath. In this case a visible destruction has come upon Israel. A day of battle has taken place; "hexad and tail, palm and rush," officers and privates in the army alike, have been cut off. For the leaders of Israel have proved misleaders, and their blind followers have perished. And the prophet represents Jehovah as looking sternly on, neither rejoicing in the youth of the nation, nor pitying its disasters. Suffering unrelieved by pity, woes over which Heaven frowns rather than expands with infinite smiles of hope, such things follow impenitence and willfulness.

III CONCERNING ITS FLAGRANT INIQUITIES. We say flagrant, and this word exactly fits the prophet"s description: "Wrong burning like fire, devouring thorn and thistle, and kindling the thickets of the forest, so that they curl up in columns of smoke." Covetousness devours and ravages like a famine or a pest. Every one begins to devour his own arm in insatiate greed; that is, one tribe its brother-tribe. Not content with mutual rapacity, Manasseh against Ephraim, and Ephraim against Manasseh, the two turn against Judah. And so again and again the deep warning reverberates: "His anger is not turned away; his hand is stretched out still.

IV CONCERNING JUDICIAL WICKEDNESS AND THE FINAL ISSUE. Here the prophet seems to turn to Judah. As one of Jehovah"s noblest attributes is that of Father of the fatherless, and as justice is his delight, so nothing can more darkly designate offense against him than the spoliation of the widow and the orphan. Here, then, the climax of denunciation is reached. And the prophet has now only to hint the future judgment and overthrow. What will they do in the day of visitation? What refuge will be open? What retreat in which a false glory may be hidden? They will cringe as prisoners, and as slain they will fall Better to have the troubled heart, which nevertheless finds its refuge in God, than the reckless self-confidence which invites his anger. Poverty of spirit against this no prophetic doom is hurled; and adversity with honesty is no real adversity, for the hand of Jehovah is here stretched out, not to smite, but to help. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The yoke - His burdensome yoke. The staff - The staff or staves by which he was forced to carry burdens upon his shoulders. The rod - Wherewith he beat him. Oppressor - Of all his oppressors, but especially of sin and the devil. As - When God destroyed the Midianites in so admirable a manner by three hundred men.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

"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.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

The destruction of the oppressing power shall be followed by profound and universal peace. To express this idea, the Prophet describes the equipments of the soldier as consumed with fire. “For all the armor of the armed man (or the man-at arms, who mingles) in the tumult (of battle), and the garment rolled in blood, shall be for burning (and for) food (or fuel) of fire.” In other words, the usual accompaniments of battle shall be utterly destroyed, and by implication, war itself shall cease. It is not the weapons of the enemy alone, but all weapons of war, that are to be consumed; not merely because they have been used for a bad purpose, but because they are hereafter to be useless. It is not so much a prophecy of conquest as of peace; a peace however which is not to be expected till the enemies of God are overcome; and therefore the prediction may be said to include both events, the final overthrow of all opposing powers and the subsequent prevalence of universal peace. This last is uniformly spoken of in Scripture as characteristic of Messiah’s reign, both internal and external, in society at large and in the hearts of his people. With respect to the latter, the prediction has been verified with more or less distinctness, in every case of true conversion. With respect to the former, its fulfillment is inchoate, but will one day be complete, when the lion and the lamb shall lie down together, and He who is the Prince of Peace shall have dominion from sea to sea, and from the river to the ends of the earth.

An allusion to this promise and its final consummation may be found in the words of the heavenly host who celebrated the Savior’s birth (Lu 2:14), ‘Glory to God in the highest, and on earth PEACE, good will to men.’ Fire is mentioned simply as a powerful consuming agent, to express the abolition of the implements of war, and, as a necessary consequence, of war itself.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

General Information:

Isaiah continues to describe the time when God will save the people of Israel. Although these events will happen in the future (Isaiah 9:1-2), Isaiah describes them as if they have already happened. This emphasizes that they certainly will happen. (See: Predictive Past)

For the yoke of his burden ... you have shattered as on the day of Midian

Isaiah speaks of the Israelites, who are the Assyrians' slaves, as if they were an ox wearing a yoke. This will happen in the future, but he speaks as if it has already happened. AT: "For as on the day of Midian you will set the people of Israel free from being slaves to their oppressors like a person removes a yoke from the shoulders of an animal" (See: Metaphor and Predictive Past)

For the yoke of his burden ... his shoulder ... his oppressor

Isaiah speaks of the people of Israel as if they were one man. AT: "For the yoke of their burden ... their shoulders ... their oppressor" (See: Metaphor)

the beam across his shoulder

The beam is the part of the yoke that goes over the shoulders of the ox.

beam

Another possible meaning is "staff," a long piece of wood that a person uses to beat the oxen so they will work and a symbol of one person's power to rule other people.

the rod of his oppressor

Isaiah speaks of the power the oppressor has over the people of Judah as if it were the piece of wood used by a person to beat oxen so they will work. (See: Metaphor)

as on the day of Midian

The word "day" is an idiom that can refer to an event that takes more than one day to happen. AT: "as when you defeated the Midianites" (See: Idiom)

every boot treading in the tumult and the garments rolled in blood will be burned

This can be stated in active form. AT: "you will burn the boots of the soldiers and their clothes, which are covered with blood" (See: Active or Passive)

burned, fuel for the fire

This can be made more explicit by translating it as a new sentence. AT: "burned. You will make the boots and the garments fuel for the fire" (See: Assumed Knowledge and Implicit Information)

translationWords

yoke

burden

rod

oppress

Midian

blood

fire

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

For, every victory shout sounds with clamor Heb. כִּי כָל-סְאוֹן סֹאֵן בְרַעַשׁ. Some (Machbereth Menachem, p. 125, who claims that the root is סא interpret this as an expression of a ‘seah’ and a measure, as our Rabbis expounded it (Sotah 8b, Tosefta 3:1, Mid. Psalms 91:2, [where the Rabbis interpret this passage to mean that a person is rewarded with the same measure he metes out to others]), but, according to the simple interpretation of the language of the Scriptures, it is impossible to explain it as an expression [of a ‘seah,’] since the ‘vav’ and the ‘nun’ are not radicals but like שָׁאוֹן from שׁוֹאֶה, and הָמוֹן from הוֹמֶה, and חָרוֹן from חָרָה, this root will not assume a verb form with a ‘nun’ to say סוֹאֵן, but סוֹאֶה, just as from הָמוֹן, we say הוֹמֶה, and from שָׁאוֹן, שׁוֹאֶה, but one does not say: שׁוֹאֵן, הוֹמֵן, חוֹרֵן. I [therefore,] say that its interpretation is according to the context, and that it is hapax legomenon in Scripture. Its interpretation is an expression of a shout of victory in battle. [We, therefore, explain the words: כִּי כָל-סְאוֹן סֹאֵן בְרַעַשׁ as follows:] The sound of [var. every] victory of any victor in war, is with clamor; it is the galloping of horses and the striking of shields against each other. And the garments of those killed in battle wallowing in blood. But in this victory there is no clamor, and there is no blood.

but this shall be burnt He shall be burnt, consumed by fire.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

סאון. According to some, this word is related to סאה measure, and the meaning of the whole phrase is, God gave to Assyria the full measure according to her deeds. Some say, that by metathesis סאון is said for אסון mishap; comp. כשב ═ כבש lamb; more correctly it may be said that this word is a hapax legomenon, and from the succeeding סואן, which is a verb (participle Kal), we see that נ is radical; the meaning of סאן is to cry loudly.

ושמלה מגוללה בדמים And garments rolled in blood. Every one lies slain in his blood. Or the garment which rolled in the blood of murdered people, etc. לשרפה והיתה It was burned. This refers to the destruction of the host of Sennacherib, which was burnt by the angel (37:36)

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.