Isaiah 56:3–7
"Neither let the eunuch say, Behold, I am a dry tree": foreigners, eunuchs and a house of prayer
"Neither let the son of the stranger… say, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree." Eunuchs who keep the sabbath receive "a place and a name better than of sons and of daughters"; foreigners who join the LORD are brought to his holy mountain, "for mine house shall be called an house of prayer for all people." Deuteronomy 23:1–3 excluded eunuchs and some foreigners from the assembly; Nehemiah 13:1–3 applied the rule. In Mark 11:17 Jesus quotes v. 7 at the temple.
Manuscript variant: witnesses differ in wording
The family tree
Each row is a language or text tradition. Witnesses in the same row may share ancestry, revise one another, or have an uncertain relationship; the line under each box says which. A solid arrow appears only where direct copying or a documented revised edition is established. Order by date never implies copying. Scroll sideways on a phone.
✓ contains it · ✕ does not · ❝ quotes part of it · ⓘ reports on manuscripts · ▢ pages lost · – no copy survives
- Same line, through lost copies
- Translation
- Uncertain connection
- The oracle as first spoken or written8th–6th century BC (by section; debated)
- Great Isaiah Scroll (1QIsa-a), Qumran Cave 1c. 125 BC (palaeography; reported)Descends, through lost copies, from The oracle as first spoken or written
- 1QIsa-b (1Q8), Qumran Cave 11st century BC – 1st century AD (reported)Descends, through lost copies, from The oracle as first spoken or written
- 4QIsa-i (4Q62a), Qumran Cave 4date to be checked in DJD XVDescends, through lost copies, from The oracle as first spoken or written
- Masoretic Text (Leningrad Codex)AD 1008Descends, through lost copies, from The oracle as first spoken or written
- Deuteronomy 23:2 (Masoretic Text; English 23:1)AD 1008Descends, through lost copies, from The oracle as first spoken or written
- Nehemiah 13:1 (Masoretic Text)AD 1008Descends, through lost copies, from The oracle as first spoken or written
- Mark 11:17 (Greek New Testament; library: Statistical Restoration text)1st century AD; edition 2010sUncertain relationship to the verse (which wording it followed is the question)
- Matthew 21:13 (Greek New Testament; library: Statistical Restoration text)1st century AD; edition 2010sUncertain relationship to the verse (which wording it followed is the question)
- Luke 19:46 (Greek New Testament; library: Statistical Restoration text)1st century AD; edition 2010sUncertain relationship to the verse (which wording it followed is the question)
- Acts 8:27 (Greek New Testament; library: Statistical Restoration text)1st century AD; edition 2010sUncertain relationship to the verse (which wording it followed is the question)
Every witness, in order
8th–6th century BC (by section; debated)
The oracle as first spoken or written
No original survives. The oldest copies of Isaiah are the Qumran scrolls: the Great Isaiah Scroll (1QIsa-a, about 125 BC, nearly complete), 1QIsa-b (1Q8) and some twenty other fragmentary manuscripts.
c. 125 BC (palaeography; reported)
Great Isaiah Scroll (1QIsa-a), Qumran Cave 1
How the site knows this: Described from a published transcription of the manuscript. Described in the site's own words from Martin Abegg's transcription (ETCBC/CACCHT Dead Sea Scrolls dataset v2.0.5); the transcription itself is not reproduced. Photographs and DJD XXXII not yet checked.
Hebrew numbering: Isaiah 56:3–7. In v. 3 "to the LORD" with a different preposition and "behold, I" in a fuller form. In v. 5 "I will give them" (plural) an everlasting name, where the Masoretic Text has "him" (each one); the library's Greek and the Vulgate also have "them." In v. 6 it lacks "to minister to him and to love the name of the LORD" and instead, after "to be his servants," reads "and to bless the name of the LORD, and those who keep the sabbath." In v. 7 it adds "will go up": "their burnt offerings and sacrifices will go up for acceptance on my altar." Otherwise the differences are of spelling (fuller use of vowel letters) and small grammatical forms.
1st century BC – 1st century AD (reported)
1QIsa-b (1Q8), Qumran Cave 1
How the site knows this: Described from a published transcription of the manuscript. Described in the site's own words from Martin Abegg's transcription (ETCBC/CACCHT Dead Sea Scrolls dataset v2.0.5); the transcription itself is not reproduced. Photographs and DJD XXXII not yet checked.
Hebrew numbering: Isaiah 56:3–7. Agrees with the Masoretic Text in vv. 3–7, including "to minister to him" in v. 6; a few letters damaged.
date to be checked in DJD XV
4QIsa-i (4Q62a), Qumran Cave 4
How the site knows this: Described from a published transcription of the manuscript. Described in the site's own words from Martin Abegg's transcription (ETCBC/CACCHT Dead Sea Scrolls dataset v2.0.5); the transcription itself is not reproduced. Photographs and DJD XXXII not yet checked.
Hebrew numbering: Isaiah 56:3–7. A fragmentary copy: only parts of these verses survive, and in the transcription much of the passage is restored by the editors. Preserves part of v. 7 ("their burnt offerings and their sacrifices… my house…") in agreement with the Masoretic Text.
1st century AD; edition 2010s
Mark 11:17 (Greek New Testament; library: Statistical Restoration text)
How the site knows this: Read in the site's library text: the Greek New Testament editions in the library (Textus Receptus, Byzantine Textform, Statistical Restoration).
Καὶ ἐδίδασκεν καὶ ἔλεγεν αὐτοῖς, “Οὐ γέγραπται, ὅτι ‘Ὁ οἶκός μου, οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν’; Ὑμεῖς δὲ ἐποιήσατε αὐτὸν ‘σπήλαιον λῃστῶν’.”
Is it not written: My house shall be called a house of prayer for all the nations? But you have made it a den of robbers
Mark's report, at the temple. Joined with Jeremiah 7:11. Words attributed to Jesus. KJV: "And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves."
1st century AD; edition 2010s
Matthew 21:13 (Greek New Testament; library: Statistical Restoration text)
How the site knows this: Read in the site's library text: the Greek New Testament editions in the library (Textus Receptus, Byzantine Textform, Statistical Restoration).
Καὶ λέγει αὐτοῖς, “Γέγραπται, ‘Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται’, ὑμεῖς δὲ αὐτὸν ποιεῖτε ‘σπήλαιον λῃστῶν’.”
It is written: My house shall be called a house of prayer, but you are making it a den of robbers
Matthew's report; without "for all nations." Words attributed to Jesus. KJV: "And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves."
1st century AD; edition 2010s
Luke 19:46 (Greek New Testament; library: Statistical Restoration text)
How the site knows this: Read in the site's library text: the Greek New Testament editions in the library (Textus Receptus, Byzantine Textform, Statistical Restoration).
λέγων αὐτοῖς, “Γέγραπται, ‘Ὁ οἶκός μου οἶκος προσευχῆς’, ὑμεῖς δὲ αὐτὸν ἐποιήσατε ‘σπήλαιον λῃστῶν’.”
It is written: My house is a house of prayer, but you have made it a den of robbers
Luke's report; without "for all nations." Words attributed to Jesus. KJV: "Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves."
1st century AD; edition 2010s
Acts 8:27 (Greek New Testament; library: Statistical Restoration text)
How the site knows this: Read in the site's library text: the Greek New Testament editions in the library (Textus Receptus, Byzantine Textform, Statistical Restoration).
Καὶ ἀναστὰς, ἐπορεύθη, καὶ ἰδοὺ, ἀνὴρ, Αἰθίοψ εὐνοῦχος, δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ,
And behold, an Ethiopian man, a eunuch, a court official of Candace queen of the Ethiopians… who had come to Jerusalem to worship
Luke's narrative. Allusion, not a quotation. Luke does not cite Isaiah 56; the connection is drawn by readers. KJV: "And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,"
Jerome c. AD 400, from Hebrew; edition 1592
Latin Vulgate (Clementine)
How the site knows this: Read in the site's library text: Clementine Vulgate (1592 edition).
Et non dicat filius advenæ qui adhæret Domino, dicens: Separatione dividet me Dominus a populo suo; et non dicat eunuchus: Ecce ego lignum aridum. Quia hæc dicit Dominus eunuchis: Qui custodierint sabbata mea, et elegerint quæ ego volui, et tenuerint fœdus meum, dabo eis in domo mea et in muris meis locum, et nomen melius a filiis et filiabus: nomen sempiternum dabo eis, quod non peribit. Et filios advenæ, qui adhærent Domino, ut colant eum, et diligant nomen ejus, ut sint ei in servos; omnem custodientem sabbatum ne polluat illud, et tenentem fœdus meum; adducam eos in montem sanctum meum, et lætificabo eos in domo orationis meæ; holocausta eorum et victimæ eorum placebunt mihi super altari meo, quia domus mea domus orationis vocabitur cunctis populis.
Latin numbering: Isaiah 56:3–7. Jerome translated Isaiah from Hebrew (c. AD 400).
AD 1008
Masoretic Text (Leningrad Codex)
How the site knows this: Read in the site's library text: Westminster Leningrad Codex, a digital transcription of the Leningrad Codex.
וְאַל־יֹאמַ֣ר בֶּן־הַנֵּכָ֗ר הַנִּלְוָ֤ה אֶל־יְהוָה֙ לֵאמֹ֔ר הַבְדֵּ֧ל יַבְדִּילַ֛נִי יְהוָ֖ה מֵעַ֣ל עַמּ֑וֹ וְאַל־יֹאמַר֙ הַסָּרִ֔יס הֵ֥ן אֲנִ֖י עֵ֥ץ יָבֵֽשׁ׃ כִּי־כֹ֣ה ׀ אָמַ֣ר יְהוָ֗ה לַסָּֽרִיסִים֙ אֲשֶׁ֤ר יִשְׁמְרוּ֙ אֶת־שַׁבְּתוֹתַ֔י וּבָֽחֲר֖וּ בַּאֲשֶׁ֣ר חָפָ֑צְתִּי וּמַחֲזִיקִ֖ים בִּבְרִיתִֽי׃ וְנָתַתִּ֨י לָהֶ֜ם בְּבֵיתִ֤י וּבְחֽוֹמֹתַי֙ יָ֣ד וָשֵׁ֔ם ט֖וֹב מִבָּנִ֣ים וּמִבָּנ֑וֹת שֵׁ֤ם עוֹלָם֙ אֶתֶּן־ל֔וֹ אֲשֶׁ֖ר לֹ֥א יִכָּרֵֽת׃ וּבְנֵ֣י הַנֵּכָ֗ר הַנִּלְוִ֤ים עַל־יְהוָה֙ לְשָׁ֣רְת֔וֹ וּֽלְאַהֲבָה֙ אֶת־שֵׁ֣ם יְהוָ֔ה לִהְי֥וֹת ל֖וֹ לַעֲבָדִ֑ים כָּל־שֹׁמֵ֤ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וּמַחֲזִיקִ֖ים בִּבְרִיתִֽי׃ וַהֲבִיאוֹתִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָעַמִּֽים׃
Let not the foreigner who has joined himself to the LORD say, The LORD will surely separate me from his people; and let not the eunuch say, Look, I am a dry tree (v. 3)
Hebrew numbering: Isaiah 56:3–7.
AD 1008
Deuteronomy 23:2 (Masoretic Text; English 23:1)
How the site knows this: Read in the site's library text: Westminster Leningrad Codex, a digital transcription of the Leningrad Codex.
לֹֽא־יָבֹ֧א פְצֽוּעַ־דַּכָּ֛א וּכְר֥וּת שָׁפְכָ֖ה בִּקְהַ֥ל יְהוָֽה׃
No one crushed in the testicles or with the member cut off shall enter the assembly of the LORD
The law of the assembly; Hebrew numbering 23:2. Vv. 3–4 (English) exclude Ammonites and Moabites "for ever."
AD 1008
Nehemiah 13:1 (Masoretic Text)
How the site knows this: Read in the site's library text: Westminster Leningrad Codex, a digital transcription of the Leningrad Codex.
בַּיּ֣וֹם הַה֗וּא נִקְרָ֛א בְּסֵ֥פֶר מֹשֶׁ֖ה בְּאָזְנֵ֣י הָעָ֑ם וְנִמְצָא֙ כָּת֣וּב בּ֔וֹ אֲ֠שֶׁר לֹא־יָב֨וֹא עַמֹּנִ֧י וּמֹאָבִ֛י בִּקְהַ֥ל הָאֱלֹהִ֖ים עַד־עוֹלָֽם׃
On that day they read in the book of Moses… that the Ammonite and the Moabite should not come into the congregation of God for ever
Nehemiah applies Deuteronomy 23 and separates "the mixed multitude" (13:3).
1611
King James Bible
How the site knows this: Read in the site's library text: King James Version (1769 text).
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. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.
Greek translation c. 2nd century BC; French 1872
Greek Isaiah (library: Giguet's French)
How the site knows this: Known here only through a translation.
Que l’étranger qui se donne au Seigneur ne dise pas Le Seigneur me séparera certainement de son peuple! Que l’eunuque ne dise pas: Je suis un bois mort! Voici ce que le Seigneur dit aux eunuques, à tous ceux qui garderont mes sabbats, qui choisiront les choses que j’aime, et s’attacheront à mon alliance: Je leur donnerai dans ma demeure et dans mes murailles une place honorable, meilleure pour eux que des fils et des filles; je leur donnerai un nom éternel, qui ne défaillira jamais. Quant aux étrangers qui se donnent au Seigneur pour le servir, pour aimer le nom du Seigneur, et pour être dévoués à son service; quant à tous ceux qui sont attentifs à ne point profaner mes sabbats, et qui s’attachent à mon alliance, Je les conduirai sur ma montagne sainte; je les réjouirai dans la maison de ma prière. Leurs holocaustes et leurs victimes seront agréés sur mon autel. Car ma maison sera appelée une maison de prière pour toutes les nations.
Greek (digital file) numbering: Isaiah 56:3–7. Giguet's 1872 French of a printed Greek text (D check only); a C check needs Ziegler's Göttingen Isaiah or Rahlfs–Hanhart. V. 8: "I will gather to Israel a new synagogue."
What changed, and why
Classification: several variants in 1QIsa-a ("them" for "him" in v. 5, shared with the Greek and Latin; a different wording in v. 6); later quotation in Mark 11:17, Matthew 21:13 and Luke 19:46 (only Mark keeps "for all nations"); a separate law text (Deuteronomy 23) that this passage answers or modifies.
"A place and a name" (yad va-shem): yad, literally "hand," here a monument (as Absalom's pillar, 2 Samuel 18:18). Israel's Holocaust memorial, Yad Vashem, takes its name from this verse.
The three texts are not the same rule: Deuteronomy 23 concerns admission to "the assembly of the LORD"; Isaiah 56 promises eunuchs and foreigners who keep covenant a place in the temple; Acts 8 tells of a eunuch who had worshipped in Jerusalem and is baptized. See "Inclusion, Exclusion and the Poor."
What the evidence shows
- 1QIsa-a reads "I will give them" in 56:5, with the Greek and Latin. Described from a transcription.
- Isaiah 56:3–7 answers or modifies Deuteronomy 23:1–3. Widely held; the passage does not cite Deuteronomy.
- Mark 11:17 quotes Isaiah 56:7 with "for all nations."
Sources
Related lessons
- Isaiah 56: A House of Prayer for All Peoples →"Keep ye judgment, and do justice: for my salvation is near to come"; blessed is the one who keeps the sabbath and keeps his hand from evil (56:1–2). Let no foreigner who has joined the LORD say, "The LORD hath utterly separated me from his people"; let no eunuch say, "I am a dry tree." To eunuchs who keep the sabbaths, choose what pleases God and hold fast the covenant, God gives "in mine house and within my walls a place and a name better than of sons and of daughters"; foreigners who serve him, love his name and keep the sabbath he brings to his holy mountain, and accepts their offerings, "for mine house shall be called an house of prayer for all people." "Yet will I gather others to him" (vv. 3–8). Then a sudden turn: Israel's watchmen are blind, "dumb dogs, they cannot bark," greedy shepherds who say "tomorrow shall be as this day" (vv. 9–12).
- Investigation: Inclusion, Exclusion and the Poor →Isaiah's first chapter tells rulers to "judge the fatherless, plead for the widow" (1:17), and its last chapters open the temple to foreigners and eunuchs (56) and perhaps the priesthood to the nations (66:21). Between them the book condemns those who "grind the faces of the poor" (3:15), defines true fasting as freeing the oppressed and feeding the hungry (58), pictures Zion as a woman humiliated and then married, and promises that the wealth of the nations will flow into Jerusalem. This investigation gathers these texts, sets them in their historical settings, and looks honestly at their ethical difficulties as well as their reach.