Isaiah 53:9
Parallel Verses
English Standard Version
And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.

King James Bible
And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.

American Standard Version
And they made his grave with the wicked, and with a rich man in his death; although he had done no violence, neither was any deceit in his mouth.

Douay-Rheims Bible
And he shall give the ungodly for his burial, and the rich for his death: because he hath done no iniquity, neither was there deceit in his mouth.

English Revised Version
And they made his grave with the wicked, and with the rich in his death; although he had done no violence, neither was any deceit in his month.

Webster's Bible Translation
And he made his grave with the wicked, and with the rich in his death: because he had done no violence, neither was any deceit in his mouth.

Isaiah 53:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

On the contrary, the impression produced by His appearance was rather repulsive, and, to those who measured the great and noble by a merely worldly standard, contemptible. "He was despised and forsaken by men; a man of griefs, and well acquainted with disease; and like one from whom men hide their face: despised, and we esteemed Him not." All these different features are predicates of the erat that is latent in non species ei neque decor and non adspectus. Nibhzeh is introduced again palindromically at the close in Isaiah's peculiar style; consequently Martini's conjecture לא וגו נבזהוּ is to be rejected. This nibhzeh (cf., bâzōh, Isaiah 49:7) is the keynote of the description which looks back in this plaintive tone. The predicate chădal 'ı̄shı̄m is misunderstood by nearly all the commentators, inasmuch as they take אישׁים as synonymous with בני־אדם, whereas it is rather used in the sense of בני־אישׁ (lords), as distinguished from benē 'âdâm, or people generally (see Isaiah 2:9, Isaiah 2:11, Isaiah 2:17). The only other passages in which it occurs are Proverbs 8:4 and Psalm 141:4; and in both instances it signifies persons of rank. Hence Cocceius explains it thus: "wanting in men, i.e., having no respectable men with Him, to support Him with their authority." It might also be understood as meaning the ending one among men, i.e., the one who takes the last place (S. ἐλάχιστος, Jer. novissimus); but in this case He Himself would be described as אישׁ, whereas it is absolutely affirmed that He had not the appearance or distinction of such an one. But the rendering deficiens (wanting) is quite correct; compare Job 19:14, "my kinsfolk have failed" (defecerunt, châdelū, cognati mei). The Arabic chadhalahu or chadhala ‛anhu (also points to the true meaning; and from this we have the derivatives châdhil, refusing assistance, leaving without help; and machdhûl, helpless, forsaken (see Lane's Arabic Lexicon). In Hebrew, châdal has not only the transitive meaning to discontinue or leave off a thing, but the intransitive, to case or be in want, so that chădal 'ı̄shı̄m may mean one in want of men of rank, i.e., finding no sympathy from such men. The chief men of His nation who towered above the multitude, the great men of this world, withdrew their hands from Him, drew back from Him: He had none of the men of any distinction at His side. Moreover, He was מכאבות אישׁ, a man of sorrow of heart in all its forms, i.e., a man whose chief distinction was, that His life was one of constant painful endurance. And He was also חלי ידוּע, that is to say, not one known through His sickness (according to Deuteronomy 1:13, Deuteronomy 1:15), which is hardly sufficient to express the genitive construction; nor an acquaintance of disease (S. γνωστὸς νόσῳ, familiaris morbo), which would be expressed by מידּע or מודע; but scitus morbi, i.e., one who was placed in a state to make the acquaintance of disease. The deponent passive ירוּע, acquainted (like bâtuăch, confisus; zâkbūr, mindful; peritus, pervaded, experienced), is supported by מדּוּע equals מה־יּרוּע; Gr. τί μαθών. The meaning is not, that He had by nature a sickly body, falling out of one disease into another; but that the wrath instigated by sin, and the zeal of self-sacrifice (Psalm 69:10), burnt like the fire of a fever in His soul and body, so that even if He had not died a violent death, He would have succumbed to the force of the powers of destruction that were innate in humanity in consequence of sin, and of His own self-consuming conflict with them. Moreover, He was kemastēr pânı̄m mimmennū. This cannot mean, "like one hiding his face from us," as Hengstenberg supposes (with an allusion to Leviticus 13:45); or, what is comparatively better, "like one causing the hiding of the face from him:" for although the feminine of the participle is written מסתּרת, and in the plural מסתּרים for מסתּירים is quite possible, we never meet with mastēr for mastı̄r, like hastēr for hastı̄r in the infinitive (Isaiah 29:15, cf., Deuteronomy 26:12). Hence mastēr must be a noun (of the form marbēts, marbēq, mashchēth); and the words mean either "like the hiding of the face on our part," or like one who met with this from us, or (what is more natural) like the hiding of the face before his presence (according to Isaiah 8:17; Isaiah 50:6; Isaiah 54:8; Isaiah 59:2, and many other passages), i.e., like one whose repulsive face it is impossible to endure, so that men turn away their face or cover it with their dress (compare Isaiah 50:6 with Job 30:10). And lastly, all the predicates are summed up in the expressive word nibhzeh: He was despised, and we did not think Him dear and worthy, but rather "esteemed Him not," or rather did not estimate Him at all, or as Luther expresses it, "estimated Him at nothing" (châshabh, to reckon, value, esteem, as in Isaiah 13:17; Isaiah 33:8; Malachi 3:16).

The second turn closes here. The preaching concerning His calling and His future was not believed; but the Man of sorrows was greatly despised among us.

Isaiah 53:9 Parallel Commentaries

Treasury of Scripture Knowledge

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Matthew 27:57-60 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple...

Mark 15:43-46 Joseph of Arimathaea, an honorable counselor, which also waited for the kingdom of God, came, and went in boldly to Pilate...

Luke 23:50-53 And, behold, there was a man named Joseph, a counselor; and he was a good man, and a just...

John 19:38-42 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews...

1 Corinthians 15:4 And that he was buried, and that he rose again the third day according to the scriptures:

death. Heb. deaths. deceit

2 Corinthians 5:21 For he has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Hebrews 4:15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are...

Hebrews 7:26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

1 Peter 2:22 Who did no sin, neither was guile found in his mouth:

1 John 3:5 And you know that he was manifested to take away our sins; and in him is no sin.

Cross References
Matthew 27:57
When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus.

1 Peter 2:22
He committed no sin, neither was deceit found in his mouth.

Isaiah 42:1
Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.

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