Isaiah 10:27

“And it shall come to pass in that day, [that] his burden shall be taken away from off thy shoulder, &c.] The tax or tribute imposed upon Hezekiah by the king of Assyria, (<121814>2 Kings 18:14): and his yoke from off thy neck; the same with the burden; unless it means also the subjection of the cities of Judah, which were taken by the Assyrian; and indeed it may be extended further, and be considered as a prophecy not merely of deliverance from the present distress, but from the future captivity in Babylon; and which was a type of the deliverance and redemption by Christ, when the Lord’s people were delivered from the burden of sin, the guilt and punishment of it; from the yoke of the law,…”

“his burden--the Assyrians' oppression (Isa 9:3). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign. because of-- (Hos 10:15). the anointing--namely, "Messiah" (Dan 9:24). Just as in Isa 9:4-6, the "breaking of the yoke of" the enemies' "burden and staff" is attributed to Messiah, "For unto us a child is born," &c., so it is here. MAURER not so well translates, "Because of the fatness"; an image of the Assyrians fierce and wanton pride drawn from a well-fed bull tossing off the yoke (Deu 32:15). So Isa 10:16 above, and Isa 5:17, "fat ones."”

“His burden shall be taken away - The oppressions and exactions of the Assyrian. From off thy shoulder - We bear a burden on the shoulder; and hence, any grievous exaction or oppression is represented as borne upon the shoulder. And his yoke ... - Another image denoting deliverance from oppression and calamity. And the yoke shall be destroyed because of the anointing - In the interpretation of these words, expositors have greatly differed. The Hebrew is literally, ‘From the face of oil,’ מפני-שׁמן mı̂peney-shāmen. The Vulgate renders it, literally, a facie olei. The Septuagint, ‘His fear shall be taken from thee, and his yoke from thy shoulders.’ The Syraic, ‘His yoke shall be broken before…”

“Burden - The burden of the Assyrian. The anointing - Possibly this may be understood of David, who is often mentioned in scripture by the name of God's anointed; and for whose sake, God gave many deliverances to the succeeding kings and ages, as is expressly affirmed, Kg1 11:32, Kg1 11:34. God declares that he would give this very deliverance from the Assyrian, for David's sake, Kg2 19:34, Kg2 20:6. But the Messiah is principally intended, of whom David was but a type; and who was in a particular manner anointed above his fellows, as is said, Psa 45:7. For he is the foundation of all the promises, Co2 1:20, and of all the deliverances and mercies granted to God's people in all ages. Isaiah…”

“10:27 Israel’s bondage ended in 539 BC with a new exodus from exile.”

“his burden: Isa 9:4, Isa 14:25; Kg2 18:13, Kg2 18:14; Nah 1:9-13 be taken away: Heb. remove because: Isa 37:35; Sa2 1:21; Psa 2:1-3, Psa 2:6 \*marg. Psa 20:6, Psa 45:7, Psa 84:9, 89:20-52, Psa 105:15, Psa 132:10, Psa 132:17, Psa 132:18; Dan 9:24-26; Luk 4:18; Joh 1:41 \*marg. Act 4:27; Jo1 2:20, Jo1 2:27 Isaiah 10:28”

“The yoke of the imperial power would then burst asunder. "And it will come to pass in that day, its burden will remove from thy shoulder, and its yoke from thy neck; and the yoke will be destroyed from the pressure of the fat." We have here two figures: in the first (cessabit onus ejus a cervice tua) Israel is represented as a beast of burden; in the second (et jugum ejus a collo tuo), as a beast of draught. And this second figure is divided again into two fields. For yâsūr merely affirms that the yoke, like the burden, will be taken away from Israel; but chubbal, that the yoke itself will snap, from the pressure of his fat strong neck against it. Knobel, who alters the text, objects to…”