Foreigners and Eunuchs in Yeshayahu 56/2

Foreigners and Eunuchs in Yeshayahu 56

Exegetical Approaches

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Era of Nechemyah

The prophecy is aimed at the people living in Israel in the time of Nechemiah, and constitutes a call for acceptance of the foreign converts living among them.

Sources:Biur, modern scholars

"כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא" – The Biur maintains that the prophet refers to salvation from "the enemies of Yehuda and Binyamin", such as Sanbalat and Toviah, who attempted to prevent the nation from rebuilding the city's walls.

"שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה " – Oppression of the poor was a problem in the time of Nechemyah, as evidenced by Nechemyah 5:1-11.  Thus, the prophet exhorts the people to do justice as a precondition for Hashem's assistance. The Biur further notes that to stand up against their enemies, the struggling nation of returnees needed to be united; before dealing with injustices from without they needed to ensure justice within.

Emphasis on Shabbat – Sanctifying Shabbat, in particular, is emphasized as there was a laxity in its observance in this era. See Nechemiah's outcry against those who engaged in business on Shabbat in Nechemiah 13:15-22. Here, too, the Biur points out that observance of Shabbat would promote unity among the nation, as celebration of the day brings people together.

"בְנֵי הַנֵּכָר" and "הסָּרִיסִים"

• According to Y. Ben-Ze'ev both of these groups were actually non-Jews who had taken on Hashem's commandments (הַנִּלְוִים עַל י"י, וּמַחֲזִיקִים בִּבְרִיתִי) in Bavel, and joined the nation when they returned to Israel. The בני נכר were laymen, while the סריסים were of the courtier class.  [Throughout Tanakh, סריסים serve in palaces.]
• The Biur agrees that both groups were originally non-Jews, but differs regarding the status of the סריסים. He claims that the word means servant, and that the term might refer to either "בְּנֵי עַבְדֵי שְׁלֹמֹה" or the "נְּתִינִים", two groups of pilgrims who are mentioned in Ezra 2. The first were descendants of the remnants of the seven nations enslaved by Shelomo, and the second were the Givonites, tasked by Yehoshua with being servants in the Mikdash.

Converts in Bavel

Concerns of the "בני נכר" and "סריסים" – According to the Biur, the common denominator between the two groups was their inability to marry into Israel, either because of their legal status as slaves/ נתינים, or because of the general perception that their foreign roots made them unworthy. Thus the בני נכר complain, "הַבְדֵּל יַבְדִּילַנִי י"י מֵעַל עַמּוֹ", and the סריסים bemoan their childless state, "הֵן אֲנִי עֵץ יָבֵשׁ".  As the nation began to rebuild the walls of Yerushalyim, the two groups felt as if they did not belong.

Consolation of the Prophet – The prophet comforts the foreigners, telling the סריסים that even if they cannot have children with Israelites, they can still leave a mark, and will be mentioned and remembered among the builders of the wall (as they are in Nechemiah 3:26).  The converts, who are legally allowed to marry, are instead encouraged that they might even merit to marry priests and have their descendants actually sacrifice in the Temple With this consolation, the prophet simultaneously sends a message to others to promote tolerance, again emphasizing the importance of being united from within.

Attitude towards converts in Prophetic literature – In our chapter the prophet relays a message of tolerance and acceptance of converts, pointing out that as long as the foreigner have accepted the yoke of Torah (and are "שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי") they have a place in Israel.  This fits with several other prophecies of Yeshayahu which similarly promote a universalistic outlook. see

End of Babylonian Exile

The prophet's words are addressed to the nation in Babylonia, on the eve of their return to Israel.  The prophet encourages those foreigners and eunuchs who fear a worsening of their status with the move back to Israel.

Current Exile

Yeshayahu's words relate to the current exile and the redemption of Messianic times. The prophet encourages all to hasten the redemption through good deeds, promising even those outsiders who feel that all is for naught, that they will share in the rewards.