Isaiah 56:3
Isaiah 56:3 in Multiple Translations
Let no foreigner who has joined himself to the LORD say, “The LORD will utterly exclude me from His people.” And let the eunuch not say, “I am but a dry tree.”
¶ Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.
Neither let the foreigner, that hath joined himself to Jehovah, speak, saying, Jehovah will surely separate me from his people; neither let the eunuch say, Behold, I am a dry tree.
And let not the man from a strange country, who has been joined to the Lord, say, The Lord will certainly put a division between me and his people: and let not the unsexed man say, See, I am a dry tree.
Don't allow foreigners who have dedicated themselves to the Lord say, “The Lord will definitely exclude me from his people.” And don't allow eunuchs to say, “Look at me—I'm as worthless as a dried-up tree because I'm childless.”
And let not the sonne of the stranger, which is ioyned to the Lord, speake and say, The Lord hath surely separate me from his people: neither let the Eunuch say, Beholde, I am a drye tree.
Nor speak let a son of the stranger, Who is joined unto Jehovah, saying: 'Jehovah doth certainly separate me from His people.' Nor say let the eunuch, 'Lo, I am a tree dried up,'
Let no foreigner who has joined himself to the LORD speak, saying, “The LORD will surely separate me from his people.” Do not let the eunuch say, “Behold, I am a dry tree.”
Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.
And let not the son of the stranger, that adhereth to the Lord, speak, saying: The Lord will divide and separate me from his people. And let not the eunuch say: Behold I am a dry tree.
And foreigners who have believed in me should not say, ‘Yahweh will surely not allow me to belong to his people.’ And eunuchs should not say, ‘Because I am unable to have children, I cannot belong to Yahweh; I am like [MET] a tree that has completely withered.’
Berean Amplified Bible — Isaiah 56:3
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 56:3 Interlinear (Deep Study)
BIB
HEB
וְ/אַל
יֹאמַ֣ר
בֶּן
הַ/נֵּכָ֗ר
הַ/נִּלְוָ֤ה
אֶל
יְהוָה֙
לֵ/אמֹ֔ר
הַבְדֵּ֧ל
יַבְדִּילַ֛/נִי
יְהוָ֖ה
מֵ/עַ֣ל
עַמּ֑/וֹ
וְ/אַל
יֹאמַר֙
הַ/סָּרִ֔יס
הֵ֥ן
אֲנִ֖י
עֵ֥ץ
יָבֵֽשׁ
וְ/אַל
ʼal
H408
not
Conj | Part
יֹאמַ֣ר
ʼâmar
H559
to say
V-Qal-Juss-3ms
בֶּן
bên
H1121
son
N-ms
הַ/נֵּכָ֗ר
nêkâr
H5236
foreign
Art | N-ms
הַ/נִּלְוָ֤ה
lâvâh
H3867
to join
Art | V-Niphal-Perf-3ms
אֶל
ʼêl
H413
to(wards)
Prep
יְהוָה֙
Yᵉhôvâh
H3068
The Lord
N-proper
לֵ/אמֹ֔ר
ʼâmar
H559
to say
Prep | V-Qal-Inf-a
הַבְדֵּ֧ל
bâdal
H914
to separate
V-Hiphil-Ptc
יַבְדִּילַ֛/נִי
bâdal
H914
to separate
V-Hiphil-Imperf-3ms | Suff
יְהוָ֖ה
Yᵉhôvâh
H3068
The Lord
N-proper
מֵ/עַ֣ל
ʻal
H5921
upon
Prep | Prep
עַמּ֑/וֹ
ʻam
H5971
Amaw
N-ms | Suff
וְ/אַל
ʼal
H408
not
Conj | Part
יֹאמַר֙
ʼâmar
H559
to say
V-Qal-Juss-3ms
הַ/סָּרִ֔יס
çârîyç
H5631
eunuch
Art | N-ms
הֵ֥ן
hên
H2005
look!
Part
אֲנִ֖י
ʼănîy
H589
I
Pron
עֵ֥ץ
ʻêts
H6086
tree
N-ms
יָבֵֽשׁ
yâbêsh
H3002
dry
Adj
Hebrew Word Study
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Hebrew Word Reference — Isaiah 56:3
וְ/אַל
ʼal
H408
"not"
Conj | Part
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Definition: 1) not, no, nor, neither, nothing (as wish or preference) 1a) do not, let not (with a verb) 1b) let there not be (with a verb understood) 1c) not, no (with substantive) 1d) nothing (as substantive) Aramaic equivalent: al (אַל "not" H0409)
Usage: Occurs in 572 OT verses. KJV: nay, neither, [phrase] never, no, nor, not, nothing (worth), rather than. See also: Genesis 13:8; Joshua 11:6; 1 Chronicles 22:13.
יֹאמַ֣ר
ʼâmar
H559
"to say"
V-Qal-Juss-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
בֶּן
bên
H1121
"son"
N-ms
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Definition: : child/son
Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.
הַ/נֵּכָ֗ר
nêkâr
H5236
"foreign"
Art | N-ms
This word refers to something or someone foreign, including people, gods, or things. It can also describe heathendom or alien ideas. In the KJV, it is translated as alien or strange.
Definition: 1) foreign, alien, foreignness, that which is foreign 1a) foreignness, foreign gods 1b) alien, foreigner 1c) foreign (vanities)
Usage: Occurs in 35 OT verses. KJV: alien, strange ([phrase] -er). See also: Genesis 17:12; Nehemiah 13:30; Psalms 18:45.
הַ/נִּלְוָ֤ה
lâvâh
H3867
"to join"
Art | V-Niphal-Perf-3ms
This Hebrew word means to borrow or lend, implying a sense of obligation, as seen in various Bible translations, including abide with or join self.
Definition: 1) to join, be joined 1a) (Qal) to join, be joined, attend 1b) (Niphal) to join oneself to, be joined unto
Usage: Occurs in 22 OT verses. KJV: abide with, borrow(-er), cleave, join (self), lend(-er). See also: Genesis 29:34; Psalms 112:5; Psalms 37:21.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
יְהוָה֙
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
לֵ/אמֹ֔ר
ʼâmar
H559
"to say"
Prep | V-Qal-Inf-a
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
הַבְדֵּ֧ל
bâdal
H914
"to separate"
V-Hiphil-Ptc
This verb means to separate or divide, and is used in various contexts, including to set apart or make a distinction. It is translated as divide, separate, or difference in the KJV.
Definition: 1) to divide, separate 1a) (Hiphil) 1a1) to divide, separate, sever 1a2) to separate, set apart 1a3) to make a distinction, difference 1a4) to divide into parts 1b) (Niphal) 1b1) to separate oneself from (reflexive of 1a2) 1b2) to withdraw from 1b3) to separate oneself unto 1b4) to be separated 1b5) to be excluded 1b6) to be set apart
Usage: Occurs in 40 OT verses. KJV: (make, put) difference, divide (asunder), (make) separate (self, -ation), sever (out), [idiom] utterly. See also: Genesis 1:4; Deuteronomy 29:20; Isaiah 56:3.
יַבְדִּילַ֛/נִי
bâdal
H914
"to separate"
V-Hiphil-Imperf-3ms | Suff
This verb means to separate or divide, and is used in various contexts, including to set apart or make a distinction. It is translated as divide, separate, or difference in the KJV.
Definition: 1) to divide, separate 1a) (Hiphil) 1a1) to divide, separate, sever 1a2) to separate, set apart 1a3) to make a distinction, difference 1a4) to divide into parts 1b) (Niphal) 1b1) to separate oneself from (reflexive of 1a2) 1b2) to withdraw from 1b3) to separate oneself unto 1b4) to be separated 1b5) to be excluded 1b6) to be set apart
Usage: Occurs in 40 OT verses. KJV: (make, put) difference, divide (asunder), (make) separate (self, -ation), sever (out), [idiom] utterly. See also: Genesis 1:4; Deuteronomy 29:20; Isaiah 56:3.
יְהוָ֖ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
מֵ/עַ֣ל
ʻal
H5921
"upon"
Prep | Prep
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
עַמּ֑/וֹ
ʻam
H5971
"Amaw"
N-ms | Suff
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
וְ/אַל
ʼal
H408
"not"
Conj | Part
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Definition: 1) not, no, nor, neither, nothing (as wish or preference) 1a) do not, let not (with a verb) 1b) let there not be (with a verb understood) 1c) not, no (with substantive) 1d) nothing (as substantive) Aramaic equivalent: al (אַל "not" H0409)
Usage: Occurs in 572 OT verses. KJV: nay, neither, [phrase] never, no, nor, not, nothing (worth), rather than. See also: Genesis 13:8; Joshua 11:6; 1 Chronicles 22:13.
יֹאמַר֙
ʼâmar
H559
"to say"
V-Qal-Juss-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
הַ/סָּרִ֔יס
çârîyç
H5631
"eunuch"
Art | N-ms
A eunuch was a high-ranking official in a royal court, often in charge of the female apartments. This word is used in the Bible to describe important ministers of state. In the book of Acts, the Ethiopian eunuch was a prominent official who met Philip and became a Christian.
Definition: official, eunuch
Usage: Occurs in 42 OT verses. KJV: chamberlain, eunuch, officer. Compare H7249 (רַב־סָרִיס). See also: Genesis 37:36; Esther 2:21; Isaiah 39:7.
הֵ֥ן
hên
H2005
"look!"
Part
An expression meaning look or behold, used to get someone's attention, like in the prophet Isaiah's writings. It can also express surprise or introduce a hypothetical situation.
Definition: interj 1) behold, lo, though hypothetical part 2) if Aramaic equivalent: hen (הֵן "look!" H2006A)
Usage: Occurs in 311 OT verses. KJV: behold, if, lo, though. See also: Genesis 3:22; Job 2:6; Psalms 51:7.
אֲנִ֖י
ʼănîy
H589
"I"
Pron
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Definition: I (first pers. sing. -usually used for emphasis)
Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.
עֵ֥ץ
ʻêts
H6086
"tree"
N-ms
This Hebrew word for tree or wood refers to a strong and firm object, like a tree or a wooden plank, as seen in the carpentry work of Jesus' earthly father Joseph in Matthew 13:55.
Definition: : wood 1) tree, wood, timber, stock, plank, stalk, stick, gallows 1a) tree, trees 1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
Usage: Occurs in 289 OT verses. KJV: [phrase] carpenter, gallows, helve, [phrase] pine, plank, staff, stalk, stick, stock, timber, tree, wood. See also: Genesis 1:11; Joshua 9:23; Psalms 1:3.
יָבֵֽשׁ
yâbêsh
H3002
"dry"
Adj
Means dry, describing something that is no longer wet or moist, like dry ground. It is used in the Bible to describe a place or thing that is free from water. This word appears in various books, including Exodus and Leviticus.
Definition: 1) dry 2) dried
Usage: Occurs in 9 OT verses. KJV: dried (away), dry. See also: Numbers 6:3; Ezekiel 17:24; Isaiah 56:3.
Study Notes — Isaiah 56:3
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- Sermons on Isaiah 56:3
Context — Salvation for Foreigners
1This is what the LORD says: “Maintain justice and do what is right, for My salvation is coming soon, and My righteousness will be revealed.
2Blessed is the man who does this, and the son of man who holds it fast, who keeps the Sabbath without profaning it and keeps his hand from doing any evil.”
3Let no foreigner who has joined himself to the LORD say, “The LORD will utterly exclude me from His people.” And let the eunuch not say, “I am but a dry tree.”
4For this is what the LORD says: “To the eunuchs who keep My Sabbaths, who choose what pleases Me and hold fast to My covenant— 5I will give them, in My house and within My walls, a memorial and a name better than that of sons and daughters. I will give them an everlasting name that will not be cut off.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 6:17 | But he who unites himself with the Lord is one with Him in spirit. |
| 2 | Acts 10:34 | Then Peter began to speak: “I now truly understand that God does not show favoritism, |
| 3 | Matthew 19:12–30 | For there are eunuchs who were born that way; others were made that way by men; and still others live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.” Then the little children were brought to Jesus for Him to place His hands on them and pray for them. And the disciples rebuked those who brought them. But Jesus said, “Let the little children come to Me, and do not hinder them! For the kingdom of heaven belongs to such as these.” And after He had placed His hands on them, He went on from there. Just then a man came up to Jesus and inquired, “Teacher, what good thing must I do to obtain eternal life?” “Why do you ask Me about what is good?” Jesus replied. “There is only One who is good. If you want to enter life, keep the commandments.” “Which ones?” the man asked. Jesus answered, “‘Do not murder, do not commit adultery, do not steal, do not bear false witness, honor your father and mother, and love your neighbor as yourself.’ ” “All these I have kept,” said the young man. “What do I still lack?” Jesus told him, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow Me.” When the young man heard this, he went away in sorrow, because he had great wealth. Then Jesus said to His disciples, “Truly I tell you, it is hard for a rich man to enter the kingdom of heaven. Again I tell you, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.” When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?” Jesus looked at them and said, “With man this is impossible, but with God all things are possible.” “Look,” Peter replied, “we have left everything to follow You. What then will there be for us?” Jesus said to them, “Truly I tell you, in the renewal of all things, when the Son of Man sits on His glorious throne, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for the sake of My name will receive a hundredfold and will inherit eternal life. But many who are first will be last, and the last will be first. |
| 4 | Romans 15:9–12 | so that the Gentiles may glorify God for His mercy. As it is written: “Therefore I will praise You among the Gentiles; I will sing hymns to Your name.” Again, it says: “Rejoice, O Gentiles, with His people.” And again: “Praise the Lord, all you Gentiles, and extol Him, all you peoples.” And once more, Isaiah says: “The Root of Jesse will appear, One who will arise to rule over the Gentiles; in Him the Gentiles will put their hope.” |
| 5 | Isaiah 56:5 | I will give them, in My house and within My walls, a memorial and a name better than that of sons and daughters. I will give them an everlasting name that will not be cut off. |
| 6 | Isaiah 14:1 | For the LORD will have compassion on Jacob; once again He will choose Israel and settle them in their own land. The foreigner will join them and unite with the house of Jacob. |
| 7 | Romans 2:10–11 | but glory, honor, and peace for everyone who does good, first for the Jew, then for the Greek. For God does not show favoritism. |
| 8 | Matthew 15:26–27 | But Jesus replied, “It is not right to take the children’s bread and toss it to the dogs.” “Yes, Lord,” she said, “even the dogs eat the crumbs that fall from their master’s table.” |
| 9 | Luke 7:6–8 | So Jesus went with them. But when He was not far from the house, the centurion sent friends with the message: “Lord, do not trouble Yourself, for I am not worthy to have You come under my roof. That is why I did not consider myself worthy to come to You. But just say the word, and my servant will be healed. For I myself am a man under authority, with soldiers under me. I tell one to go, and he goes; and another to come, and he comes. I tell my servant to do something, and he does it.” |
| 10 | Jeremiah 50:5 | They will ask the way to Zion and turn their faces toward it. They will come and join themselves to the LORD in an everlasting covenant that will never be forgotten. |
Isaiah 56:3 Summary
[Isaiah 56:3 tells us that God wants everyone to know they are included in His love, no matter where they come from or what their situation is, just like it says in the book of Psalms 86:5 that God is full of loving kindness. This means that if you're feeling left out or like you don't belong, God is saying, 'You are mine, and I have a special place for you.' As it is written in the Gospel of John 1:12, to all who received Him, He gave the right to become children of God. This is a beautiful promise of inclusion and love, reminding us that our worth and identity come from God, not from our circumstances or background, as seen in 1 Corinthians 12:27, where we are all part of the body of Christ.]
Frequently Asked Questions
What does it mean to be a foreigner who has joined himself to the LORD?
This refers to a non-Jewish person who has converted to the faith of Israel, as seen in Isaiah 56:3, and is now a part of God's people, similar to the example of Ruth in the book of Ruth 1:16.
Why would a eunuch feel like a dry tree?
A eunuch, being unable to have children, might feel like they are unfruitful or useless, but as Isaiah 56:3 and following verses show, God has a special place for them in His kingdom, giving them an everlasting name, as promised in Isaiah 56:5.
Is this verse only talking about physical foreigners and eunuchs?
While the verse does address these groups specifically, the underlying principle applies to anyone who feels like they don't fit in or are excluded from God's people, as Jesus teaches in the Gospel of Matthew 19:12, emphasizing that being part of God's kingdom is not about physical condition but about the condition of the heart.
How does this verse relate to the concept of salvation?
This verse points to the inclusive nature of God's salvation, where everyone, regardless of their background or physical condition, can be part of God's people, as echoed in Galatians 3:28, stating that in Christ, there is neither Jew nor Gentile, and in the book of Revelation 7:9, describing the diverse multitude before the throne of God.
Reflection Questions
- What are the areas in my life where I feel excluded or like I don't fit in, and how can I apply the promise of Isaiah 56:3 to those feelings?
- In what ways can I, like the eunuch, find a sense of purpose and fulfillment in serving God, despite any feelings of inadequacy or being 'a dry tree'?
- How can I extend the inclusive love of God to those around me who might feel like foreigners or outcasts, reflecting the heart of God as seen in Isaiah 56:3-5?
- What does it mean for me to 'join myself to the LORD' as mentioned in Isaiah 56:3, and what are the implications of this commitment in my daily life?
Gill's Exposition on Isaiah 56:3
Neither let the son of the stranger,.... A Gentile, that is so by birth, the son of one that is an alien from the commonwealth of Israel, a stranger from the covenants of promise, and so had no right
Jamieson-Fausset-Brown on Isaiah 56:3
Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.
Matthew Poole's Commentary on Isaiah 56:3
The son of the stranger; the stranger, as the son of man is the same with the man, ; the Gentile, who by birth is a stranger to God, and to the commonwealth of Israel. That hath joined himself to the Lord; that hath turned from dumb idols to the living God, and to the true religion; for such shall be as acceptable to me as the Israelites themselves, and the partition-wall between Jews and Gentiles shall be taken down, and repentance and remission of sins shall be preached and offered to men of all nations. The eunuch; who is here joined with the stranger, because he was forbidden to enter into the congregation of the Lord, , as the stranger was, and by his barrenness might seem no less than the stranger to be cast out of God’ s covenant, and cut off from his people, to whom the blessing of a numerous posterity was promised. And under these two instances he understands all those persons who either by birth, or by any ceremonial pollution, were excluded from the participation of church privileges; and so he throws open the door to all true believers, without any restriction whatsoever. A dry tree; a sapless and fruitless tree, accursed by God with the curse of barrenness, which being oft threatened as a curse, and being a matter of reproach among the Jews, might easily occasion such discouraging thoughts as are here expressed.
Trapp's Commentary on Isaiah 56:3
Isaiah 56:3 Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.Ver. 3. Neither let the son of the stranger.] If a proselyte, let not him add extra words to the covenant of grace in Christ, and say, It belongeth not to me. Let not him turn the back of his hand to the promise, as if he were not concerned in it, because no Jew born; for now the wall of partition is by Christ to be broken down, and the rigour of that old prohibition taken away. Neither let the eunuch.]
Ellicott's Commentary on Isaiah 56:3
(3) Neither let the son of the stranger . . .—Two classes of persons were likely to suffer specially from Manasseh’s policy—(1) the heathen proselytes, who, as in Psalms 87, had been admitted as citizens of Zion under Hezekiah’s special protection; and (2) in the highest degree, those of that body who had been taken, as Ebed-Melech afterwards was (Jeremiah 38:7), into the king’s household as eunuchs. The courtiers of Manasseh would taunt them as aliens, and in the second case would press the letter of Deu 23:2. The principle of Isaiah’s teaching was, of course, applicable to the Israelites who, like Daniel and his friends, had been mutilated against their will by heathen conquerors (Daniel 1:3), and most commentators refer the words to such cases. It is scarcely probable, however, that the household of Hezekiah would have been supplied with home-born eunuchs, and, on the hypothesis which I have adopted, I find in the eunuchs a sub-section of the proselytes. The words put into the mouths of the complainers are the natural utterances of men treated as they had been.
Cambridge Bible on Isaiah 56:3
3. the son of the stranger means simply the individual foreigner (R.V. the stranger), not one whose father was a foreigner. The Lord hath utterly separated] Render with R.V., will surely separate. The case supposed is that of a foreigner who has joined himself to the Lord, i.e. has become a proselyte by accepting the symbols of Jewish nationality (circumcision, &c.), but now has reason to fear that his qualifications will be disallowed. This anxiety is hardly to be explained by the law of Deu 23:3-8; for the regulations there laid down apply only to Moabites, Ammonites, Egyptians and Edomites; and the general tendency of the legislation is in favour of the religious rights of proselytes. (See the exhaustive monograph of Bertholet, Die Stellung der Israeliten und der Juden zu den Fremden, 1896.) It is more likely that the immediate cause of apprehension was some manifestation of an exclusive and intolerant spirit amongst the leaders of the new Jerusalem. Against this spirit (if it existed) the prophet’s words enter a strong protest (see Isaiah 56:6-7). the eunuch] Such persons are excluded from the congregation by Deuteronomy 23:1. On that passage Prof. W. R. Smith remarks that “Presumably the original sense of this rule was directed not against the unfortunate victims of Oriental tyranny and the harem system, but against the religious mutilation of the Galli” &c.
(Driver’s Deuteronomy, p. 259). If this be so, the present passage need not be regarded as superseding the Deuteronomic law; it may be only a protest against its extension to cases which it did not contemplate; for it is certain that those here referred to were “the unfortunate victims of Oriental tyranny.” I am a dry tree] He could not become the head of a family in Israel, and therefore felt that he had no real and permanent share in the hopes of the nation.
Barnes' Notes on Isaiah 56:3
Neither let the son of the stranger - The foreigner who shall become a proselyte to the true religion. That hath joined himself - That has embraced the true faith, and become a worshipper of the true God.
Whedon's Commentary on Isaiah 56:3
3. Son of… stranger — Any foreigner, or one not born of the race of Israel, yet desiring to embrace the true religion.
Sermons on Isaiah 56:3
| Sermon | Description | |
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Godliness in the Home by Keith Daniel | In this sermon, the preacher emphasizes the importance of clear guidance for young people in these end times. He expresses a deep desire for God to visit and meet the needs of ever |
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(Grace Baptist) Wait on the Lord by Bill McLeod | In this sermon, the speaker discusses the story of David and his battle with the Philistines. Instead of repeating the same strategy as before, God instructs David to stand by the |
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God's Truth About Alliances (Part 2) by Russell Kelfer | In this sermon, the speaker discusses the consequences of being unequally yoked with the world. He uses the story of Lot from the book of Genesis as an example. Lot had moved in wi |
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Freedom of Spirit - Part 1 by Norman Grubb | This sermon delves into the essence of being a complete person, emphasizing the spiritual nature of humanity as knowers, lovers, and choosers created by God. It explores the concep |
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Man's Makeup by Richard Sipley | In this sermon, the speaker discusses the biblical concept of the mind of man. He references Ephesians chapter 4, verses 17 to 24, to construct a biblical model of the mind. The sp |
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The Love of the Spirit by Michael Koulianos | Michael Koulianos emphasizes the profound love of the Holy Spirit, highlighting that without the Spirit, life would lack joy, faithfulness, and divine connection. He explains that |
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Spirit and Soul by Watchman Nee | Watchman Nee emphasizes the necessity for believers to recognize their spirit, as it is the primary means through which God communicates with humanity. He explains that many Christ |