---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 794 of 914
url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/794/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 794. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/794/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2.

## 794. Isaiah · 14 of 79

Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/794/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/794/#p-N

### Verse 26

[¶1] He will - hiss "He will hist" - "The metaphor is taken from the practice of those that keep bees, who draw them out of their hives into the fields, and lead them back again, συρισμασι, by a hiss or a whistle." - Cyril, on this place; and to the same purpose Theodoret, ib. In [Isa 7:18], the metaphor is more apparent, by being carried farther, where the hostile armies are expressed by the fly and the bee: - "Jehovah shall hist the fly That is in the utmost parts of Egypt; And the bee, that is in the land of Assyria."

[¶2] On which place see [Deu 1:44]; [Psa 118:12]; and God calls the locusts his great army, [Joe 2:25]; [Exo 23:28]. See Huet, Quest. Alnet. 2:12. שרק sharak or shrak, he shall whistle for them, call loud and shrill; he shall shriek, and they (their enemies) shall come at his call.

[¶3] With speed - This refers to the [Isa 5:19]. As the scoffers had challenged God to make speed, and to hasten his work of vengeance, so now God assures them that with speed and swiftly it shall come.

### Verse 27

[¶5] None - among them - Kimchi has well illustrated this continued exaggeration or hyperbole, as he rightly calls it, to the following effect: "Through the greatness of their courage they shall not be fatigued with their march, nor shall they stumble though they march with the utmost speed: they shall not slumber by day, nor sleep by night; neither shall they ungird their armor, or put off their sandals to take their rest. Their arms shall be always in readiness, their arrows sharpened, and their bows bent. The hoofs of their horses are hard as a rock. They shall not fail, or need to be shod with iron: the wheels of their carriages shall move as rapidly as a whirlwind."

[¶6] Neither shall the girdle - The Eastern people, wearing long and loose garments, were unfit for action or business of any kind, without girding their clothes about them. When their business was finished they took off their girdles. A girdle therefore denotes strength and activity; and to unloose the girdle is to deprive of strength, to render unfit for action. God promises to unloose the loins of kings before Cyrus, [Isa 45:1]. The girdle is so essential a part of a soldier's accoutrements, being the last that he puts on to make himself ready for action, that to be girded, ζωννυσθαι, with the Greeks means to be completely armed and ready for battle: - Ατρειδης δ εβοησεν, ιδε ζωννυσθαι ανωγεν Αργειους.

[¶7] Iliad, 11:15. Το δε ενδυναι τα ὁπλα εκαλουν οἱ παλαιοι ζωννυσθαι.

[¶8] Pausan. Boeot.

[¶9] It is used in the same manner by the Hebrews: "Let not him that girdeth himself boast as he that unlooseth his girdle," [1Kgs 20:11]; that is, triumph not before the war is finished.

### Verse 28

[¶11] Their horses' hoofs shall be counted like flint "The hoofs of their horses shall be counted as adamant" - The shoeing of horses with iron plates nailed to the hoof is quite a modern practice, and was unknown to the ancients, as appears from the silence of the Greek and Roman writers, especially those that treat of horse medicine, who could not have passed over a matter so obvious and of such importance that now the whole science takes its name from it, being called by us farriery. The horseshoes of leather and iron which are mentioned; the silver and gold shoes with which Nero and Poppaea shod their mules, used occasionally to preserve the hoofs of delicate cattle, or for vanity, were of a very different kind; they enclosed the whole hoof as in a case, or as a shoe does a man's foot, and were bound or tied on. For this reason the strength, firmness and solidity of a horse's hoof was of much greater importance with them than with us, and was esteemed one of the first praises of a fine horse. Xenophon says that a good horse's hoof is hard, hollow, and sounds upon the ground like a cymbal. Hence the χαλκοποδες ἱπποι, of Homer, and Virgil's solido graviter sonat ungula cornu. And Xenophon gives directions for hardening the horses' hoofs by making the pavement on which he stands in the stable with roundheaded stones. For want of this artificial defense to the foot which our horses have, Amos, [Amo 6:12], speaks of it as a thing as much impracticable to make horses run upon a hard rock as to plough up the same rock with oxen: - "Shall horses run upon a rock?

[¶12] Shall one plough it up with oxen?"

[¶13] These circumstances must be taken into consideration in order to give us a full notion of the propriety and force of the image by which the prophet sets forth the strength and excellence of the Babylonish cavalry, which made a great part of the strength of the Assyrian army. Xenop. Cyrop. lib. ii.

[¶14] Like a whirlwind - כסופה cassuphah, like the stormy blast. Here sense and sound are well connected.

### Verse 30

[¶16] If one look unto the land, etc. "And these shall look to the heaven upward, and down to the earth" - ונבט לארץ venibbat laarets. Και εμβλεψονται εις την γην. So the Septuagint, according to the Vatican and Alexandrian copies; but the Complutensian and Aldine editions have it more fully, thus: - Και εμβλεψονται εις τον ουρανον ανω, και κατω; and the Arabic from the Septuagint, as if it had stood thus: Και εμβλεψονται εις ουρανον, και εις την γην κατω, both of which are plainly defective; the words εις την γην, unto the earth, being wanted in the former, and the word ανω, above, in the latter. But an ancient Coptic version from the Septuagint, supposed to be of the second century, some fragments of which are preserved in the library of St. Germain des Prez at Paris, completes the sentence; for, according to this version, it stood thus in the Septuagint. - Και εμβλεψονται εις τον ουρανον ανω, και εις την γην κατω; "And they shall look unto the heavens above and unto the earth beneath," and so it stands in the Septuagint MSS., Pachom. and 1. D. II., according to which they must have read their Hebrew text in this manner: - ונבט לשמים למעלה ולארץ למטה. This is probably the true reading, with which I have made the translation agree. Compare [Isa 8:22]; where the same sense is expressed in regard to both particulars, which are here equally and highly proper, the looking upwards, as well as down to the earth: but the form of expression is varied. I believe the Hebrew text in that place to be right, though not so full as I suppose it was originally here; and that of the Septuagint there to be redundant, being as full as the Coptic version and MSS. Pachom. and 1. D. 2 represent it in this place, from which I suppose it has been interpolated.

[¶17] Darkness "The gloomy vapor" - The Syriac and Vulgate seem to have read בערפלח bearphalach; but Jarchi explains the present reading as signifying darkness; and possibly the Syriac and Vulgate may have understood it in the same manner.

### Introduction

[¶19] This chapter, by a particular designation of Isaiah to the prophetic office, [Isa 6:1-8], introduces, with great solemnity, a declaration of the whole tenor of the Diving conduct in reference to his people, who, on account of their unbelief and impenitence, should for a very long period be given up to a judicial blindness and hardness of heart, [Isa 6:9], [Isa 6:10]; and visited with such calamities as would issue on the total desolation of their country, and their general dispersion, [Isa 6:11], [Isa 6:12]. The prophet adds, however, that under their repeated dispersions, (by the Chaldeans, Romans, etc.), a small remnant would be preserved as a seed from which will be raised a people, in whom will be fulfilled all the Divine promises, [Isa 6:13].

[¶20] As this vision seems to contain a solemn designation of Isaiah to the prophetic office, it is by most interpreters thought to be the first in order of his prophecies. But this perhaps may not be so; for Isaiah is said, in the general title of his prophecies, to have prophesied in the time of Uzziah, whose acts, first and last, he wrote, [2Chr 26:22]; which is usually done by a contemporary prophet; and the phrase, in the year that Uzziah died, probably means after the death of Uzziah; as the same phrase ([Isa 14:28]) means after the death of Ahaz. Not that Isaiah's prophecies are placed in exact order of time. Chapters 2, 3, [Isa 4:1-6], 5, seem by internal marks to be antecedent to chap. 1; they suit the time of Uzziah, or the former part of Jotham's reign; whereas chap. 1 can hardly be earlier than the last years of Jotham. See note on [Isa 1:7], and [Isa 2:1] (note). This might be a new designation, to introduce more solemnly a general dedication of the whole course of God's dispensations in regard to his people and the fates of the nation; which are even now still depending, and will not be fully accomplished till the final restoration of Israel.

[¶21] In this vision the ideas are taken in general from royal majesty, as displayed by the monarchs of the East; for the prophet could not represent the ineffable presence of God by any other than sensible and earthly images. The particular scenery of it is taken from the temple. God is represented as seated on his throne above the ark, in the most holy place, where the glory appeared above the cherubim, surrounded by his attendant ministers. This is called by God himself "the place of his throne, and the place of the soles of his feet," [Eze 43:7]. "A glorious throne exalted of old, is the place of our sanctuary," saith the prophet Jeremiah, chap, [Jer 17:12]. The very posture of sitting is a mark of state and solemnity: Sed et ipsum verbum sedere regni significat potestatem, saith Jerome, Comment. in [Eph 1:20]. See note on [Isa 3:1] (note). St. John, who has taken many sublime images from the prophets of the Old Testament, and in particular from Isaiah, hath exhibited the same scenery, drawn out into a greater number of particulars; [Rev 4:1-11].

[¶22] The veil, separating the most holy place from the holy or outermost part of the temple, is here supposed to be taken away; for the prophet, to whom the whole is exhibited, is manifestly placed by the altar of burnt-offering, at the entrance of the temple, (compare [Eze 43:5], [Eze 43:6]), which was filled with the train of the robe, the spreading and overflowing of the Divine glory. The Lord upon the throne, according to St. John ([Joh 12:41]), was Christ; and the vision related to his future kingdom when the veil of separation was to be removed, and the whole earth was to be filled with the glory of God, revealed to all mankind: which is likewise implied in the hymn of the seraphim, the design of which is, saith Jerome on the place, Ut mysterium Trinitatis in una Divinitate demonstrent; et nequaquam templum Judaicum, sicut prius, sed omnem terram illius gloria plenam esse testentur; "That they may point out the mystery of the Trinity in one Godhead; and that the Jewish temple alone should not be, as formerly, the place of the Divine glory, for the whole earth should be filled with it." It relates, indeed, primarily to the prophet's own time, and the obduration of the Jews of that age, and their punishment by the Babylonish captivity; but extends in its full attitude to the age of Messiah, and the blindness of the Jews to the Gospel, (see [Mat 13:14]; [Joh 12:40]; [Act 28:26]; [Rom 11:8]), the desolation of their country by the Romans, and their being rejected by God. That nevertheless a holy seed - a remnant, should be preserved; and that the nation should spread out and flourish again from the old stock. - L.

### Verse 1

[¶24] The Lord - Fifty-one MSS. of Kennicott's, and fifty-four of De Rossi's, and one edition; in the 8th verse, ([Isa 6:8]); forty-four MSS. of Kennicott's, and forty-six of De Rossi's, and one edition; and in the 11th verse ([Isa 6:11]); thirty-three MSS. of Kennicott's, and many of De Rossi's, and one edition, for אדני Adonai, "the Lord" read יהוה "Jehovah," which is probably the true reading; (compare [Isa 6:6]); as in many other places, in which the superstition of the Jews has substituted אדני Adonai for יהוה Yehovah. One of my own MSS., a very ancient and large folio, to which the points and the masora have been added by a later hand, has יהוה Yehovah in the 1st and 8th verses, in the teeth of the masora, which orders it in both places to be read אדני Adonai.

### Verse 2

[¶26] Above it stood the seraphim - שרפים seraphim, from שרף seraph, to burn. He saw says Kimchi, the angels as flames of fire, that the depravity of that generation might be exhibited, which was worthy of being totally burnt up.

[¶27] He covered his feet "He covereth his feet" - By the feet the Hebrews mean all the lower parts of the body. But the people of the East generally wearing long robes, reaching to the ground, and covering the lower parts of the body down to the feet, it may hence have been thought want of respect and decency to appear in public and on solemn occasions with even the feet themselves uncovered. Kempfer, speaking of the king of Persia giving audience, says, Rex in medio supremi atrii cruribus more patrio inflexis sedebat: corpus tunica investiebat flava, ad suras cum staret protensa; discumbentis vero pedes discalceatos pro urbanitate patria operiens. - Amoen. Exot. p. 227. "The king sat on the floor cross-legged, as is the custom of the country. He was covered with a yellow garment, which reached down to the feet when standing, but covered the feet for decency when sitting with his slippers off." Sir John Chardin's MS. note on this place of Isaiah is as follows: Grande marque de respect en orient de se cacher les pieds, quand on est assis, et de baisser le visage. Quand le souvrain se monstre en Chine et a Japon, chacun se jette le visage contre terre, et il n'est pas permis de regarder le roi; "It is a great mark of respect in the East to cover the feet, and to bow down the head in the presence of the king."

### Verse 3

[¶29] Holy, holy, holy - This hymn performed by the seraphim, divided into two choirs, the one singing responsively to the other, which Gregory Nazian., Carm. 18, very elegantly calls Συμφωνον, αντιφωνον, αγγελων στασιν, is formed upon the practice of alternate singing, which prevailed in the Jewish Church from the time of Moses, whose ode at the Red Sea was thus performed, (see [Exo 15:20], [Exo 15:21]), to that of Ezra, under whom the priests and Levites sung alternately, "O praise Jehovah, for he is gracious;

[¶30] For his mercy endureth for ever;" [Ezr 3:11]. See De Sac. Poes. Hebr. Prael. xix., at the beginning.

### Verse 5

[¶32] Wo is me! for I am undone - נדמיתי nidmeythi, I am become dumb. There is something exceedingly affecting in this complaint. I am a man of unclean lips; I cannot say, Holy, holy, holy! which the seraphs exclaim. They are holy; I am not so: they see God, and live; I have seen him, and must die, because I am unholy. Only the pure in heart shall see God; and they only can live in his presence for ever, Reader, lay this to heart; and instead of boasting of thy excellence, and trusting in thy might, or comforting thyself in thy comparative innocence, thou wilt also be dumb before him, because thou hast been a man of unclean lips, and because thou hast still an unclean heart.

[¶33] I am undone "I am struck dumb" - נדמיתי nidmeythi, twenty-eight MSS. (five ancient) and three editions. - I understand it as from דום dum or דמם damam, silere, "to be silent;" and so it is rendered by the Syriac, Vulgate, Symmachus, and by some of the Jewish interpreters, apud Sal. b. Melec. The rendering of the Syriac is תויר אני tavir ani, stupens, attonitus sum, "I am amazed." He immediately gives the reason why he was struck dumb: because he was a man of polluted lips, and dwelt among a people of polluted lips, and was unworthy, either to join the seraphim in singing praises to God, or to be the messenger of God to his people. Compare [Exo 4:10]; [Exo 6:12]; [Jer 1:6].

### Verse 6

[¶35] A live coal - The word of prophecy, which was put into the mouth of the prophet.

[¶36] From off the altar - That is, from the altar of burnt-offerings, before the door of the temple, on which the fire that came down at first from heaven ([Lev 9:24]; [2Chr 7:1]) was perpetually burning. It was never to be extinguished, [Lev 6:12], [Lev 6:13].

### Verse 9

[¶38] And he said - לי li, to me, two MSS. and the Syriac. Thirteen MSS. have ראה raah, in the regular form.

### Verse 10

[¶40] Make the heart of this people fat "Gross" - The prophet speaks of the event, the fact as it would actually happen, not of God's purpose and act by his ministry. The prophets are in other places said to perform the thing which they only foretell: - "Lo! I have given thee a charge this day

[¶41] Over the nations, and over the kingdoms;

[¶42] To pluck up, and to pull down;

[¶43] To destroy, and to demolish;

[¶44] To build, and to plant." [Jer 1:10].

[¶45] And Ezekiel says, "When I came to destroy the city," that is, as it is rendered in the margin of our version, "when I came to prophesy that the city should be destroyed;" [Eze 43:3]. To hear, and not understand; to see, and not perceive; is a common saying in many languages. Demosthenes uses it, and expressly calls it a proverb: ὡστε το της παροιμιας ὁρωντας μη ὁρᾳν, και ακουοντας μη ακουειν; Conttra Aristogit. I., sub fin. The prophet, by the bold figure in the sentiment above mentioned, and the elegant form and construction of the sentence, has raised it from a common proverb into a beautiful mashal, and given it the sublime air of poetry.