Isaiah Chapter 53 verse 9 Holy Bible

ASV Isaiah 53:9

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.
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BBE Isaiah 53:9

And they put his body into the earth with sinners, and his last resting-place was with the evil-doers, though he had done no wrong, and no deceit was in his mouth.
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DARBY Isaiah 53:9

And [men] appointed his grave with the wicked, but he was with the rich in his death, because he had done no violence, neither was there guile in his mouth.
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KJV Isaiah 53:9

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.
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WBT Isaiah 53:9


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WEB Isaiah 53:9

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.
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YLT Isaiah 53:9

And it appointeth with the wicked his grave, And with the rich `are' his high places, Because he hath done no violence, Nor `is' deceit in his mouth.
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Isaiah 53 : 9 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerse 9. - And he made his grave with the wicked; rather, they assigned him his grave with the wicked. The verb is used impersonally. Those who condemned Christ to be crucified with two malefactors on the common execution-ground - "the place of a skull" - meant his grave to be "with the wicked," with whom it would naturally have been but for the interference of Joseph of Arimathaea. Crucified persons were buried with their crosses near the scene of their crucifixion by the Romans. And with the rich in his death; or, and (he was) with a rich one after his death. In the preceding clause, the word translated "the wicked" is plural, but in the present, the word translated "the rich" is singular. The expression translated "in his death" means "when he was dead," "after death" (comp. 1 Kings 13:31; Psalm 6:5). The words have a singularly exact fulfilment in the interment of our Lord (Matthew 27:57-60). Because. The preposition used may mean either "because" or "although." The ambiguity is, perhaps, intentional. He had done no violence; or, no wrong (see Genesis 16:5; 1 Chronicles 12:17; Job 19:7; Psalm 35:11 (margin); Proverbs 26:6). The LXX. give ἀνομία while St. Peter renders the word used by ἀμαρτία (1 Peter 2:22). The sinlessness of Christ is asserted by himself (John 8:46), and forms the main argument in the Epistle to the Hebrews for the superiority of the new covenant over the old (Hebrews 7:26-28; Hebrews 9:14). It is also witnessed to by St. Peter (1 Peter 2:22), by St. Paul (2 Corinthians 5:21), and by St. John (1 John 3:5). As no other man was ever without sin, it follows that the Servant of the present chapter must be Jesus.

Ellicott's Commentary

Ellicott's Commentary for English Readers(9) And he made his grave . . .--Literally, one (or, they) assigned him a grave . . . The words are often interpreted as fulfilled in our Lord's crucifixion between the two robbers and his burial in the tomb of Joseph of Arimathea. It has to be noted, however, (1) that this requires an inversion of the clauses; (2) that it introduces a feature scarcely in harmony with the general drift of the description; (3) that the laws of parallelism require us to take the "rich" of one clause as corresponding to the "wicked" of the other, i.e., as in the sense of the wrongfully rich, the oppressors, as in Psalm 49:6; Psalm 49:16; Psalm 73:3-5. Men assigned to the Servant not the burial of a saint, with reverence and honour (such, e.g., as that of Stephen, Acts 8:2), but that of an unjust oppressor, for whom no man lamented, saying, "Ah lord! Ah my brother! Ah his glory!" (Jeremiah 22:18), and this although (not "because") he had done no violence to deserve it. (Comp. Job 16:17.) The rendering "because" has been adopted as giving a reason for the honourable burial which, it has been assumed, the words imply. It may be questioned, however, when we remember Isaiah's words as to Shebna (Isaiah 22:16), whether he would have looked on such a burial as that recorded in the Gospels, clandestine, and with no public lamentation, as an adequate recognition of the holiness of the victim. The point of the last two clauses is that they declare emphatically the absolute rectitude of the sufferer in act, his absolute veracity in speech. . . .