--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 849 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/849/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 849. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/849/" --- # 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. ## 849. Isaiah · 69 of 79 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/849/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/849/#p-N [¶0] From the face of malice, [¶1] Gedreid is the rigtwise. [¶2] Cumm pese: reste it in his bed [¶3] That geede in his rigt rewlinge. [¶4] It has been often remarked that, previously to the execution of God's judgments upon a wicked place, he has removed good men from it, that they might not suffer with the wicked. When great and good men are removed by death, or otherwise, from any place, the remaining inhabitants have much cause to tremble. ### Verse 6 [¶6] Among the smooth stones of the stream "Among the smooth stones of the valley" - The Jews were extremely addicted to the practice of many superstitious and idolatrous rites, which the prophet here inveighs against with great vehemence. Of the worship of rude stones consecrated, there are many testimonials of the ancients. They were called βαιτυλοι and βαιτυλια· probably from the stone which Jacob erected at Beth-el, pouring oil upon the top of it. This practice was very common in different ages and places. Arnobius, lib. i., gives an account of his own practice in this respect before he became a Christian: Si quando conspexeram lubricatum lapidem, et ex olivi unguine sordidatum; tanquam inesset vis praesens, adulabar, affabar, et beneficia poscebam nihil sentiente de trunco. "When I have met with a smooth stone, smeared with oil, supposing a spiritual power to be connected with it, I worshipped it, paid my addresses to it, and requested blessings," etc. Clemens Alex., Strom. lib. vii., speaks of a worshipper of every smooth stone in a proverbial way, to denote one given up to superstition. And accordingly Theophrastus has marked this as one strong feature in the character of the superstitious man: Και των λιπαρων λιθων των εν ταις τριοδοις παριων, εκ της ληκυθου ελαιου καταχειν, και επι γονατα πεσων και προσκυνησας απαλλαττεσθαι. "Passing by the anointed stones in the streets, he takes out his phial of oil, and pours it on them; and having fallen on his knees, and made his adorations, he departs. "Kimchi says: "When they found a beautiful polished stone in a brook or river, they paid Divine adoration to it." This idolatry is still prevalent among the Hindoos. The stone which is the object of their adoration is called salgram. They are found about eighty miles from the source of the river Sown, in the viceroyalty of Bahar, on the coast of Bengal. Ayeen Akbery vol. 2 p. 29. ### Verse 8 [¶8] Behind the doors also and the posts hast thou set up thy remembrance "Behind the door, and the door-posts, hast thou set up thy memorial" - That is, the image of their tutelary gods, or something dedicated to them; in direct opposition to the law of God, which commanded them to write upon the door-posts of their house, and upon their gates, the words of God's law; [Deu 6:9]; [Deu 11:20]. If they chose for them such a situation as more private, it was in defiance of a particular curse denounced in the law against the man who should make a graven or a molten image, and put it in a secret place; [Deu 27:15]. An ancient MS., with another, has אחר achar, without the conjunction ו vau, and. ### Verse 9 [¶10] And thou wentest to the king with ointment "And thou hast visited the king with a present of oil" - That is, the king of Assyria, or Egypt. Hosea, chap, [Hos 12:1], reproaches the Israelites for the same practice: - "They make a covenant with Assyria, [¶11] And oil is carried to Egypt." [¶12] It is well known, that in all parts of the east, whoever visits a great person must carry him a present. "It is counted uncivil," says Maundreg, p. 26, "to visit in this country without an offering in hand. All great men expect it as a tribute due to their character and authority; and look upon themselves as affronted, and indeed defrauded, when the compliment is omitted." Hence שור shur, to visit a person, is equivalent to making him a present; and תשורה teshurah signifies a present made on such occasions; as our translators have rightly rendered it, [1Sam 9:7]; on which Jarchi says Menachem exponit תשורה teshurah, quod significat oblationem sive manus, ut aliquis aspiciat faciem regis, aut alicuius magnatis. "Menachem expounds תשורה teshurah of an offering or gift which is presented in order to be admitted into the presence of the king or some great man." ### Verse 10 [¶14] Yet saidst thou not, There is no hope "Thou hast said, There is hope" - In one of the MSS. at Koningsberg, collated by Lilienthal, the words לא אמרת lo amarta, are left in the text unpointed, as suspected; and in the margin the corrector has written ותאמרי vattomari. Now if we compare [Jer 2:25] and [Jer 18:12], we shall find that the subject is in both places quite the same with this of Isaiah; and the sentiment expressed, that of a desperate resolution to continue at all hazards in their idolatrous practices; the very thing that in all reason we might expect here. Probably, therefore, the latter is the true reading in this place. - L. ### Verse 11 [¶16] For laid it to thy heart "Nor revolved it in thy hand" - Eight MSS., (four ancient), and the two oldest editions, with another, add the conjunction ו vau, ולא velo: which is confirmed by all the ancient Versions. [¶17] Even of old "And winked" - For ומעולם umeolam, which makes no good sense or construction in this place, twenty-three MSS. (seven ancient) and three editions have מעלם, (to be thus pointed מעלם malim); Παρορω, Septuagint; quasi non videns, "as if not seeing," Vulgate. See [Psa 10:1]. The truth of this reading, so confirmed, admits of no doubt. In one of my own MSS. the ו vau has been written, but afterwards struck out. Is it not because I was silent, and winked? ### Verse 12 [¶19] Thy righteousness "My righteousness" - For צדקתך tsidkathech, Thy righteousness, the Syriac, Septuagint, MSS. Alex. and Pachom., and 1. D. II., and Marchal. and οἱ Γ, and the Arabics read צדקי tsidki, My righteousness. ### Verse 13 [¶21] Let thy companies deliver thee "Let thine associates deliver thee" - Thirty-nine MSS. (ten ancient) of Dr. Kennicott's, and two of my own, and the two oldest editions have יצילכו yatstsiluchu, plural. ### Verse 14 [¶23] And shall say "Then will I say" - ואמר vaomer, to be pointed as the first person future. They are the words of God, as it is plain from the conclusion of the verse; my people, עמי ammi. ### Verse 15 [¶25] For thus saith the high and lofty One "For thus saith Jehovah, the high and the lofty" - A MS. adds יהוה Yehovah, after אמר amar, and edition Prag. 1518. So the Septuagint, Alex., and Arabic. An ancient MS. adds יה Yah. [¶26] With him also that is of a contrite and humble spirit - Twelve MSS. have את eth, without the conjunction ו vau. Pro ואת veeth, forte legendum ואראה veerah: confer [Psa 113:5], et [Psa 138:6]. - Secker. "We should perhaps read ואראה veerah, instead of ואת veeth. See [Psa 113:5], and [Psa 138:6]." ### Verse 16 [¶28] For I will not contend for ever - The learned have taken a great deal of pains to little purpose on the latter part of this verses which they suppose to be very obscure. After all their labors upon it, I think the best and easiest explication of it is given in the two following elegant passages of the Psalms, which I presume are exactly parallel to it, and very clearly express the same sentiment. "But he in his tender mercy will forgive their sin [¶29] And will not destroy them; [¶30] Yea, oftentimes will he turn away his wrath, [¶31] And will not rouse up his indignation: [¶32] For he remembereth that they are but flesh, [¶33] A breath that passeth, and returneth not." [Psa 78:38], [Psa 78:39]. "He will not always contend [¶34] Neither will he for ever hold his wrath: [¶35] As a father yearneth towards his children, [¶36] So is Jehovah tenderly compassionate towards them that fear him For he knoweth our frame; [¶37] He remembereth that we are but dust." [Psa 103:9], [Psa 103:13], [Psa 103:14]. [¶38] In the former of these two passages the second line seems to be defective both in measure and sense. I suppose the word אותם otham, then is lost at the end; which seems to be acknowledged by the Chaldee and Vulgate, who render as if they had read ולא ישחית אותם velo yaschith otham. - L. [¶39] For the spirit - רוח ruach, the animal life. [¶40] And the souls - נשמות neshamoth, the immortal spirits. The Targum understands this of the resurrection. I will restore the souls of the dead, i.e., to their bodies. ### Verse 17 [¶42] For the iniquity of his covetousness was I wroth "Because of his iniquity for a short time was I wroth" - For בצעו bitso, I read בצע betsa, a little while, from בצע batsa, he cut of, as the Septuagint read and render it, βραχυ τι, "a certain short space." Propter iniquitatem avaritiae ejus, "because of the iniquity of his avarice," the rendering of the Vulgate, which our translators and I believe all others follow, is surely quite beside the purpose. ### Verse 18 [¶44] I have seen his ways - Probably these verses refer to the restoration of the Jews from captivity.