1 The burden of Moab. Because Ar of Moab has been destroyed by night, it is utterly silent. Because the wall of Moab has been destroyed by night, it is utterly silent.
Jerome · AD 420 (Chapter 15, Verse 1) The burden of Moab. LXX: A word against Moab. Symmachus and Theodotion: The assumption of Moab. How circumcision is both physical and spiritual and is spoken of in a spiritual sense by the Apostle: For we are the circumcision, who serve by the Spirit of God, and boast in Christ Jesus, and have no confidence in the flesh (Philippians 3:3); and again, to dis…
Thomas Aquinas · AD 1274 432. The burden of Moab. In this part, he threatens against the Moabites—who were descended from Moab, the firstborn of Lot (Gen 19:37)—because they rejoiced in the destruction of the sons of Israel by the Assyrians and Chaldeans, by whom nevertheless they themselves were destroyed, although afterwards.
2 The house has ascended with Dibon to the heights, in mourning over Nebo and over Medeba. Moab has wailed. There will be baldness on all of their heads, and every beard will be shaven.
Jerome · AD 420 (Verse 2) Therefore, since every teaching contrary to the truth, which is born without the inspiration of God from human understanding in the darkness of error, has been laid waste by the night, and its arguments, which are understood as walls, have been destroyed by the words of Ecclesiastes; so that they fall into eternal silence, to such an extent that their entire faction t…
Thomas Aquinas · AD 1274 434. The house is gone up. Here he shows the magnitude of their punishment from the magnitude of their weeping, and he sets out three things.
3 At their crossroads, they have been wrapped with sackcloth. On their rooftops and in their streets, everyone descends, wailing and weeping.
Jerome · AD 420 (Version 3.) In the crossroads of it, they are girded with sacks; over its roofs, and in its streets, all wailing will descend into weeping.
Verecundus of Junca · AD 552 Indeed, it is not inappropriate that the author of the abyss, the devil, should be identified with the abyss, as he is also called death, being the head of death: "Where, O death, is your sting?" And the voice of death or the abyss groans with pain, since he sees that the power to prey upon the people he possessed from the beginning is being taken away.
Thomas Aquinas · AD 1274 436. Third, he excludes any limit to their weeping, both as to diversity of place: for every, that is, in every manner, howling, shall be, on the tops of their houses, which had level places for sitting, and in their streets shall come down weeping, from the high places to which they had ascended weeping, so that there was weeping in the mountains and in the valleys.
4 Heshbon will cry out with Elealeh. Their voice has been heard as far as Jahaz. Over this, the well-equipped men of Moab wail; each soul will wail to itself.
Jerome · AD 420 (Verse 4) Then they shall understand all their vain thoughts, which are interpreted as Esbon, and the futile ascent of pride, which sounds like Eleale, so that the voice of their deeds may be heard, and the commandment they thought was from God, condemning themselves by their own confession.
Thomas Aquinas · AD 1274 Hesebon shall cry, weeping, and Eleale, which were cities that were, indeed, in the land of the kingdom of Moab; their voice is heard even to Jasa, which is another city of Moab.
5 My heart will cry out to Moab; its bars will cry out even to Zoar, like a three-year-old calf. For they will ascend weeping, by way of the ascent of Luhith. And along the way of Horonaim, they will lift up a cry of contrition.
Jerome · AD 420 (Verse 5) Where the Prophet speaks with compassionate affection to those whose souls cried out to him, and says: My heart will cry out to Moab, that I may provoke them to repentance.
Thomas Aquinas · AD 1274 440. My heart. Here he shows the magnitude of their punishment from the compassion of their enemies, for the prophet himself suffers with them; to Moab, that is, for the affliction of Moab: I will watch over you (Jer 48:31). The bars. Here he describes the manner and order of their punishment, and he sets out three things.
6 For the waters of Nimrim will be desolate, because the plants have withered, and the seedling has failed, and all the greenery has passed away.
Jerome · AD 420 (Verse 6) For the waters of Nemrim will be deserted. This town is on the Dead Sea, with salty waters, and even this itself is barren. Whether it alludes to the name, or whether it happened after the devastation, that even the waters turned bitter. Because the grass has withered, the bud has failed, all the greenness has perished.
Thomas Aquinas · AD 1274 Third, the barrenness of their fields, for the waters, that is, the land of Moab will be so barren it will be like the territory around the town of Nemrim, which is by the sea, because its waters are salty and bitter; not indeed because of the waters, but by the judgment of God, the grass, already arisen, is withered away; the spring, as to what was sprouting; the greenness, of…
7 This is in accord with the magnitude of their works and of their visitation. They will lead them to the torrent of the willows.
Jerome · AD 420 (Verse 7) Finally, they will be led to the valley or torrent of willows, so that no fruit remains in them. For they say that this is the nature of the seeds of these trees, that whoever drinks it in a cup will be barren. Hence the holy ones who, because of their sins, began to be in the confusion of this world, hang their organs in the willows of the Babylonian rivers (Ps.
Thomas Aquinas · AD 1274 442. According to the greatness. Here the reckoning of the magnitude of their punishment is set out: their work, of sin; their visitation, vengeance: according to the measure of the sin shall the measure also of the stripes be (Deut 25:2). 443. They shall lead them to the torrent.
8 For an outcry has circulated along the border of Moab; its wailing even to Eglaim, and its clamor even to the well of Elim.
Jerome · AD 420 (Verse 8) The cry of the Moabites goes around all the borders, either calling for repentance or mourning for the error, so that they can offer through their wailing the calves of their lips and reach the spring of the Lord's rams, or the mighty ones, because Elim signifies both.
Thomas Aquinas · AD 1274 Some of them were killed, and as to this he says: for the cry is gone round about, of those who weep, or of the Chaldean warriors.
9 Because the waters of Dibon have been filled with blood, I will place even more upon Dibon: those from Moab who flee the lion, and the survivors of the earth.
Jerome · AD 420 (Verse 9) Because the waters of Dibon are filled with blood. Where there was once luxury due to fertile fields and constantly flowing springs, there the streams of blood will flow due to the multitude of those killed. For I will set upon Dibon additional things for those who have fled from Moab, a lion, and the remnants of the land.
Thomas Aquinas · AD 1274 For the waters of Dibon, the name of a city, in which they practiced their lusts because of the pleasantness of the place: the Moabites ran into the waters of Dibon (2 Kngs 3).