Isaiah 54:3
Parallel Verses
English Standard Version
For you will spread abroad to the right and to the left, and your offspring will possess the nations and will people the desolate cities.

King James Bible
For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.

American Standard Version
For thou shalt spread aboard on the right hand and on the left; and thy seed shall possess the nations, and make the desolate cities to be inhabited.

Douay-Rheims Bible
For thou shalt pass on to the right hand, and to the left: and thy seed shall inherit the Gentiles, and shall inhabit the desolate cities.

English Revised Version
For thou shalt spread abroad on the right hand and on the left; and thy seed shall possess the nations, and make the desolate cities to be inhabited.

Webster's Bible Translation
For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.

Isaiah 54:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

After this description in Isaiah 53:7 of the patience with which He suffered, and in Isaiah 53:8 of the manner in which He died, there follows a retrospective glance at His burial. "And they assigned Him His grave with sinners, and with a rich man in His martyrdom, because He had done no wrong, and there was no deceit in His mouth." The subject to ויּתּן (assigned) is not Jehovah, although this would not be impossible, since נגע has Jehovah as the latent subject; but it would be irreconcilable with Isaiah 53:10, where Jehovah is introduced as the subject with antithetical prominence. It would be better to assume that "my people" is the subject; but as this would make it appear as if the statement introduced in Isaiah 53:8 with kı̄ (for) were continued here, we seem compelled to refer it to dōrō (His generation), which occurs in the principal clause. No objection could be offered to our regarding "His own generation" as the subject; but dōrō is somewhat too far removed for this; and if the prophet had had the contemporaries of the sufferer in his mind, he would most likely have used a plural verb (vayyittenū). Some, therefore, supply a personal subject of the most general kind to yittēn (which occurs even with a neuter subject, like the German es gibt, Fr. il y a, Eng. "there is;" cf., Proverbs 13:10): "they (on) gave;" and looking at the history of the fulfilment, we confess that this is the rendering we prefer. In fact, without the commentary supplied by the fulfilment, it would be impossible to understand Isaiah 53:9 at all. The earlier translators did great violence to the text, and yet failed to bring out any admissible thought. And the explanation which is most generally adopted now, viz., that עשׁיר is the synonymous parallel to רשׁעי (as even Luther rendered it, "and died like a rich man," with the marginal gloss, "a rich man who sets all his heart upon riches, i.e., a wicked man"), is also untenable; for even granting that ‛âshīr could be proved by examples to be sometimes used as synonymous with רשׁע, as עני and אביון are as synonyms of צדּיק, this would be just the passage in which it would be least possible to sustain any such use of the word; since he who finds his grave with rich men, whether with the godly or the ungodly, would thereby have received a decent, and even honourable burial. This is so thoroughly sustained by experience, as to need no confirmation from such passages as Job 21:32. Hitzig has very good ground, therefore, for opposing this "synonymous" explanation; but when he adopts the rendering lapsator, after the Arabic ‛tūr, this is quite as much in opposition to Arabic usage (according to which this word merely signifies a person who falls into error, and makes a mistake in speaking), as it is to the Hebrew. Ewald changes עשׁיר into עשּׁהיק (a word which has no existence); and Bttcher alters it into רע עשׂי, which is comparatively the best suggestion of all. Hofmann connects the two words בּמותיו עשׁיר, "men who have become rich through the murders that they have treacherously caused" (though without being able to adduce any proof that mōth is ever applied to the death which one person inflicts upon another). At any rate, all these attempts spring from the indisputable assumption, that to be rich is not in itself a sin which deserves a dishonourable burial, to say nothing of its receiving one.

If, therefore, רשׁיעם and עשׁיר are not kindred ideas, they must be antithetical; but it is no easier to establish a purely ethical antithesis than an ethical coincidence. If, however, we take the word רשׁעים as suggesting the idea of persons found guilty, or criminals (an explanation which the juridical context of the passage well sustains; see at Isaiah 50:9), we get a contrast which our own usage of speech also draws between a rich man who is living in the enjoyment of his own possessions, and a delinquent who has become impoverished to the utmost, through hatred, condemnation, ruin. And if we reflect that the Jewish rulers would have given to Jesus the same dishonourable burial as to the two thieves, but that the Roman authorities handed over the body to Joseph the Arimathaean, a "rich man" (Matthew 27:57), who placed it in the sepulchre in his own garden, we see an agreement at once between the gospel history and the prophetic words, which could only be the work of the God of both the prophecy and its fulfilment, inasmuch as no suspicion could possibly arise of there having been any human design of bringing the former into conformity with the latter. But if it be objected, that according to the parallel the ‛âshı̄r must be regarded as dead, quite as much as the reshâ‛ı̄m, we admit the force of this objection, and should explain it in this way: "They assigned Him His grave with criminals, and after He had actually died a martyr's death, with a rich man;" i.e., He was to have lain where the bodies of criminals lie, but He was really laid in a grave that was intended for the corpse of a rich man.

(Note: A clairvoyant once said of the Lord: "Died like a criminal; buried like a prince of the earth" (vid., Psychol. pp. 262, 364).)

The rendering adopted by Vitringa and others, "and He was with a rich man in his death," is open to this objection, that such a clause, to be quite free from ambiguity, would require במויתו הוּא ואת־עשׁיר. Hengstenberg and Stier very properly refer both ויתן and קברו, which must be repeated in thought, to the second clause as well as the first. The rendering tumulum ejus must be rejected, since bâmâh never has this meaning; and בּמתיו, which is the pointing sustained by three Codd., would not be mausolea, but a lofty burial-hill, after the fashion of the Hnengrber (certain "giants' graves," or barrows, in Holstein and Saxony).

(Note: The usage of the language shows clearly that bâmâh had originally the meaning of "height" (e.g., 2 Samuel 1:19). The primary meaning suggested by Bttcher, of locus clausus, septus (from בום equals מהב, Arab. bhm), cannot be sustained. We still hold that בם is the expanded בא, and במה an ascent, steep place, or stair. In the Talmud, bâmâh is equivalent to βωμός, an altar, and בּימה (Syr. bim) equivalent to the βῆμα of the orator and judge; βωμός, root βα, like the Hebrew bâmâh, signifies literally an elevation, and actually occurs in the sense of a sepulchral hill, which this never has, not even in Ezekiel 43:7.)

מותי is a plur. exaggerativus here, as in Ezekiel 28:10 (compare memōthē in Ezekiel 28:8 and Jeremiah 16:4); it is applied to a violent death, the very pain of which makes it like dying again and again. The first clause states with whom they at first assigned Him His grave; the second with whom it was assigned Him, after He had really died a painful death. "Of course," as F. Philippi observes, "this was not a thorough compensation for the ignominy of having died the death of a criminal; but the honourable burial, granted to one who had been ignominiously put to death, showed that there must be something very remarkable about Him. It was the beginning of the glorification which commenced with His death." If we have correctly interpreted the second clause, there can be no doubt in our minds, since we cannot shake the word of God like a kaleidoscope, and multiply the sensus complex, as Stier does, that לא על ( equals לא על־אשׁר) does not mean "notwithstanding that not," as in Job 16:17, but "because not," like על־בּלי in Genesis 31:20. The reason why the Servant of God received such honourable treatment immediately after His ignominious martyrdom, was to be found in His freedom from sin, in the fact that He had done no wrong, and there was no deceit in His mouth (lxx and 1 Peter 2:22, where the clause is correctly rendered οὐδὲ εὑρέθη δόλος ἐν τῶ στόματι αὐτοῦ). His actions were invariably prompted by pure love, and His speech consisted of unclouded sincerity and truth.

Isaiah 54:3 Parallel Commentaries

Treasury of Scripture Knowledge

thou shalt

Isaiah 2:2-4 And it shall come to pass in the last days, that the mountain of the LORD's house shall be established in the top of the mountains...

Isaiah 11:9-12 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD...

Isaiah 35:1,2 The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose...

Isaiah 42:1-12 Behold my servant, whom I uphold; my elect, in whom my soul delights; I have put my spirit on him...

Isaiah 43:5,6 Fear not: for I am with you: I will bring your seed from the east, and gather you from the west...

Isaiah 49:12 Behold, these shall come from far: and, see, these from the north and from the west; and these from the land of Sinim.

Isaiah 60:3-11 And the Gentiles shall come to your light, and kings to the brightness of your rising...

Genesis 49:10 The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come...

Psalm 72:8-11 He shall have dominion also from sea to sea, and from the river to the ends of the earth...

Romans 9:25,26 As he said also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved...

Romans 10:18 But I say, Have they not heard? Yes truly, their sound went into all the earth, and their words to the ends of the world.

Romans 11:12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles...

Colossians 1:23 If you continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which you have heard...

and thy

Isaiah 49:18 Lift up your eyes round about, and behold: all these gather themselves together, and come to you. As I live, said the LORD...

Isaiah 55:5 Behold, you shall call a nation that you know not, and nations that knew not you shall run to you because of the LORD your God...

Isaiah 60:10-13 And the sons of strangers shall build up your walls, and their kings shall minister to you: for in my wrath I smote you...

Isaiah 61:5-9 And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers...

make

Isaiah 49:8,19 Thus said the LORD, In an acceptable time have I heard you, and in a day of salvation have I helped you: and I will preserve you...

Isaiah 52:9 Break forth into joy, sing together, you waste places of Jerusalem: for the LORD has comforted his people, he has redeemed Jerusalem.

Ezekiel 36:35,36 And they shall say, This land that was desolate is become like the garden of Eden...

Cross References
Genesis 26:22
And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth, saying, "For now the LORD has made room for us, and we shall be fruitful in the land."

Genesis 28:14
Your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south, and in you and your offspring shall all the families of the earth be blessed.

Isaiah 14:1
For the LORD will have compassion on Jacob and will again choose Israel, and will set them in their own land, and sojourners will join them and will attach themselves to the house of Jacob.

Isaiah 14:2
And the peoples will take them and bring them to their place, and the house of Israel will possess them in the LORD's land as male and female slaves. They will take captive those who were their captors, and rule over those who oppressed them.

Isaiah 26:15
But you have increased the nation, O LORD, you have increased the nation; you are glorified; you have enlarged all the borders of the land.

Isaiah 43:5
Fear not, for I am with you; I will bring your offspring from the east, and from the west I will gather you.

Isaiah 43:6
I will say to the north, Give up, and to the south, Do not withhold; bring my sons from afar and my daughters from the end of the earth,

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