Isaias 2:6

Filipino Cebuano Bible

6 Kay imong gibiyaan ang imong katawohan ang balay ni Jacob, kay napuno sila sa mga balasan nga gikan sa silangan, ug mga molomanalagna sama sa Filistehanon ug magahiusa uban sa mga anak sa mga lumalangyaw.

Bible Verse Review
  from Treasury of Scripure Knowledge

Therefore: Deuteronomy 31:16, Deuteronomy 31:17, 2 Chronicles 15:2, 2 Chronicles 24:20, Lamentations 5:20, Romans 11:1, Romans 11:2, Romans 11:20

from the east: or, more than the east, Numbers 23:7

and are: Isaiah 8:19, Isaiah 47:12, Isaiah 47:13, Exodus 22:18, Leviticus 19:31, Leviticus 20:6, Deuteronomy 18:10-14, 1 Chronicles 10:13

and they: Exodus 34:16, Numbers 25:1, Numbers 25:2, Deuteronomy 21:11-13, 1 Kings 11:1, 1 Kings 11:2, Nehemiah 13:23, Psalms 106:35, Jeremiah 10:2

please themselves in: or, abound with, etc

Reciprocal: 2 Kings 16:15 - for me to inquire by Nehemiah 9:2 - strangers Jeremiah 2:25 - for I have Jeremiah 12:7 - have forsaken Micah 5:12 - General

Gill's Notes on the Bible

Therefore thou hast forsaken thy people, the house of Jacob,.... These words contain a reason of the divine conduct, in calling the Gentiles, and rejecting the Jews, because of the sins of the latter hereafter mentioned; though some, as the Targum and R. Moses, refer this to the Israelites; and read, "because ye have forsaken", c. and interpret it of their forsaking the Lord, his worship, and his law. What is hereafter said does not agree with the Jews, literally understood, neither in the times of Isaiah, nor when they returned from Babylon, nor in the times of Christ, nor since the destruction of Jerusalem, or in the latter day, a little before their conversion for after the Babylonish captivity they were not given to idolatry, nor did they abound in riches, and much less since their dispersion among the nations; nor will this be their case in the latter day: wherefore Kimchi applies the whole to the times of Solomon, when the land abounded with gold and silver, with horses and chariots, and with idolatry also, in the latter part of his life: but it seems best to interpret this of antichrist and his followers, who call themselves the people of God, and the house of Jacob, say they are Jews, but are not, and are of the synagogue of Satan; and are therefore rejected of the Lord, and will be given up to utter ruin and destruction, for the evils found in them, hereafter charged with.

Because they be replenished from the east, or "more than the east" s; than the eastern people, the Syrians and Chaldeans; that is, were more filled with witchcrafts and sorceries than they, as Kimchi explains it; of the sorceries of the Romish antichrist, see Revelation 9:21 the words may be rendered, "because they be full from of old time" t; or, as of old, or more than they were of old; namely, fuller of idols than formerly; so the Targum paraphrases it,

"because your land is full of idols, as of old;''

and so Rome Papal is as full of idols, or fuller, than Rome Pagan was. Some, as Aben Ezra, understand this of their being filled with the wisdom of the children of the east, 1 Kings 4:30 and others of the riches of the east:

and [are] soothsayers like the Philistines: who were a people given to divination and soothsaying, 1 Samuel 6:2 and some of the popes of Rome have studied the black art, and by such wicked means have got into the Papal chair; for under this may be included all evil arts and fallacious methods, by which they have deceived themselves and others:

and they please themselves in the children of strangers; being brought into their convents, monasteries, and nunneries; the priests and nuns vowing celibacy and virginity, and contenting themselves with the children of others: or they love strange flesh, delight in sodomitical practices, and unnatural lusts with boys and men; wherefore Rome is called Sodom and Egypt, Revelation 11:8 or they content and delight themselves in the laws, customs, rites, ceremonies, and doctrines of other nations; many of the Gentile notions and practices being introduced into the faith and worship of the church of Rome; wherefore the Papists go by the name of Gentiles, Revelation 11:2. The Targum is,

"and they walk in the laws of the people,''

or study strange sciences, and not the statutes and laws of God; so some interpret it, as Ben Melech observes, and who also mentions another sense some give, that they please themselves in images they renew daily.

s מקדם "prae oriente, vel filiis orientis", Vatablus. t απ' αρχης, Sept.; "ut olim", Vulg. Lat. Sic Syr. & Ar.

Barnes' Notes on the Bible

Therefore - The prophet proceeds in this and the following verses, to state the reasons of their calamities, and of the judgments that had come upon them. Those judgments he traces to the crimes which he enumerates - crimes growing chiefly out of great commercial prosperity, producing pride, luxury, and idolatry.

Thou hast forsaken - The address is changed from the exhortation to the house of Jacob Isaiah 2:5 to God, as is frequently the case in the writings of Isaiah. It indicates a state where the mind is full of the subject, and where it expresses itself in a rapid and hurried manner.

Hast forsaken - Hast withdrawn thy protection, and given them over to the calamities and judgments which had come upon them.

They be replenished - Hebrew, They are “full.” That is, these things abound.

From the East - Margin, “More than the East.” The meaning of the expression it is not easy to determine. The word translated “East,” קדם qedem denotes also “antiquity,” or that which is “of old,” as well as the East. Hence, the Septuagint renders it, ‘their land is, as of old, filled.’ The Chaldee, ‘their land is filled with idols as at the beginning.’ Either idea will suit the passage; though our translation more nearly accords with the Hebrew than the others. The “East,” that is, Arabia, Persia, Chaldea, etc., was the country where astrology, soothsaying, and divination particularly abounded; see Daniel 2:2; Deuteronomy 18:9-11.

And are soothsayers - Our word “soothsayers” means “foretellers, prognosticators,” persons who pretend to predict future events “without inspiration,” differing in this from true prophets. What the Hebrew word means, it is not so easy to determine. The word עננים ‛on^enı̂ym may be derived from ענן ‛ânân, “a cloud” - and then would denote those who augur from the appearance of the clouds, a species of divination from certain changes observed in the sky; compare Leviticus 19:26 : ‘Neither shall ye - observe times.’ 2 Kings 21:6. This species of divination was expressly forbidden; see Deuteronomy 18:10-12 : ‘There shall not be found among you anyone that useth divination, or an observer of times, or an enchanter,’ etc. Or the word may be derived from עין ‛ayin, “an eye,” and then it will denote those who fascinate, enchant, or bewitch by the eye. It is probable that the word includes “augury, necromancy, and witchcraft,” in general - all which were expressly forbidden by the law of Moses; Deuteronomy 18:10-12.

Like the Philistines - The Philistines occupied the land in the southwest part of Palestine. The Septuagint uses the word “foreigners” here, as they do generally, instead of the Philistines.

And they please themselves - The word used here - שׂפק s'âphaq - means literally “to clap the hands” in token of joy. It may also mean, “to join the hands, to shake hands,” and then it will signify that they “joined hands” with foreigners; that is, they made compacts or entered into alliances with them contrary to the law of Moses. The Septuagint seems to understand it of unlawful marriages with the women of surrounding nations - τέκνα πολλὰ ἀλλόφυλλα ἐγενήθη αὐτοῖς tekna polla allophula egenēthē autois; compare Nehemiah 13:23. It means probably, in general, that they entered into improper alliances, whether they were military, matrimonial, or commercial, with the surrounding nations. The words “children of strangers” may mean, with the descendants of the foreigners with whom Moses forbade any alliances. The Jews were to be a separate and special people, and, in order to this, it was necessary to forbid all such foreign alliances; Exodus 23:31-32; Exodus 34:12-15; Psalms 106:3, Psalms 106:5; Ezra 9:1-15,

Clarke's Notes on the Bible

Verse Isaiah 2:6. They be replenished - "And they multiply"] Seven MSS. and one edition, for ישפיקו yaspiku, read ישפיחו yaspichu, "and have joined themselves to the children of strangers;" that is, in marriage or worship. - Dr. JUBB. So Vulg., adhaeserunt. Compare Isaiah 14:1. But the very learned professor Chevalier Michaelis has explained the word יספחו yesupachu, Job 30:7, (German translation, note on the place,) in another manner; which perfectly well agrees with that place, and perhaps will be found to give as good a sense here. ספיח saphiach, the noun, means corn springing up, not from the seed regularly sown on cultivated land, but in the untilled field, from the scattered grains of the former harvest. This, by an easy metaphor, is applied to a spurious brood of children irregularly and casually begotten. The Septuagint seem to have understood the verb here in this sense, reading it as the Vulgate seems to have done. This justifies their version, which it is hard to account for in any other manner: και τεκνα πολλα αλλοφυλα εγενηθῃ αυτοις. Compare Hosea 5:7, and the Septuagint there. But instead of ובילדי ubeyaldey, "and in the children," two of Kennicott's and eight of De Rossi's MSS. have וכילדי ucheyaldey, "and as the children." And they sin impudently as the children of strangers. See De Rossi.

And are soothsayers - "They are filled with diviners"] Heb. "They are filled from the east;" or "more than the east." The sentence is manifestly imperfect. The Septuagint, Vulgate, and Chaldee, seem to have read כמקדם kemikkedem; and the latter, with another word before it, signifying idols; "they are filled with idols as from of old." Houbigant, for מקדם mikkedem, reads מקסם mikkesem, as Brentius had proposed long ago. I rather think that both words together give us the true reading: מקדם mikkedem, מקסם mikkesem, "with divination from the east;" and that the first word has been by mistake omitted, from its similitude to the second.