1 Lord, sende thou out a lomb, the lordli gouernour of erthe, fro the stoon of desert to the hil of the douyter of Sion.
Jerome · AD 420 (Chapter 16, Verse 1) Send forth the Lamb, the ruler of the earth, from the desert rock to the mountain of the daughter of Zion. This, we interpret, is not history, but prophecy.
Thomas Aquinas · AD 1274 Here he describes the condition of their punishment, and he sets out two conditions: first, equity on the part of the one who judges; second, deception on the part of the one who suffers the punishment: and it shall come to pass, when it is seen (Isa 16:12). Now equity of punishment is disposed from the preceding fault, and therefore it orders the fault.
2 And it schal be as a foule fleynge, and briddis fleynge awei fro the nest, so schulen be the douytris of Moab in the passyng ouer of Arnon.
Jerome · AD 420 (Verse 2) And it shall be, like a flying bird, and like young birds flying from the nest, so shall the daughters of Moab be in the crossing of the Arnon.
Thomas Aquinas · AD 1274 Second, the punishment of those who hold the promise in contempt is set out: and it shall come to pass, that as a bird fleeing away, whence they fled or were led captive, above: my hand has found the strength of the people as a nest (Isa 10:14).
3 Take thou councel, constreyne thou councel; sette thou as niyt thi schadewe in myddai, hide thou hem that fleen, and bitraye thou not men of vnstidfast dwellyng.
Jerome · AD 420 (Verse 3,4) This is a plan, gather a council: place your shadow as if it were night in the middle of the day, hide those who are fleeing, and do not disclose the wanderers. My outcasts will dwell with you: Moab, be their hiding place from the face of the destroyer, for the dust is at an end, the wretched one is consumed, the one who trampled on the earth has ceased.
Thomas Aquinas · AD 1274 Here he ordains the punishment against their contempt of the counsel they were given. And this is divided into three: in the first, he sets out the counsel; in the second, their contempt of the counsel: we have heard of the pride of Moab (Isa 16:6); in the third, the punishment of those who hold it in contempt, where it says, therefore shall Moab howl (Isa 16:7).
4 My fleeris awei schulen dwelle at thee. Moab, be thou the hidyng place of hem fro the face of distriere. For whi dust is endid, the wretchid is wastid; he that defoulide the lond failude.
Thomas Aquinas · AD 1274 He also exhorts them to amicably sustain those they have received: my fugitives shall dwell with you, below: and a man shall be as when one is hid from the wind (Isa 32:2). Third, he assigns the reason: for the dust is at an end.
5 And the kyngis seete schal be maade redi in merci, and he schal sitte on it in treuthe, in the tabernacle of Dauid, demynge, and sekynge doom, and yeldynge swiftli that that is iust.
Eusebius of Caesarea · AD 339 According to Aquila, "his throne will be established in mercy," or according to Theodotion, "the throne will be established with mercy." Who will establish the throne? Or how is Christ born from the posterity of David? The throne will be established by the Moabites, according to the text; and Christ who is born from the tent (tabernacle) of David will sit upon the throne.
Jerome · AD 420 "And a throne will be prepared in mercy, and on it will sit in truth, in the tabernacle of David, one who judges and seeks judgment and quickly renders what is just." The Hebrews interpret this to mean that Hezekiah, a just man, after having expelled the Assyrians, will retain the throne of David and rule Judah, adjudging the people of God to be subject to himself in truth.
Thomas Aquinas · AD 1274 Second, as to the restoration of the Jews, that they might do it freely; as to the preparation of the kingdom: a throne, of the kings of the Judah, shall be prepared in mercy, the mercy of God, or of a merciful king; as to the power of the king: one shall sit, as if to say, he shall reign restfully; as to the equity of his judgments: in truth; judging, as to the pronouncing of…
6 We han herd the pride of Moab, he is ful proud; his pride, and his boost, and his indignacioun is more than his strengthe.
Jerome · AD 420 (Verse 6) We have heard the pride of Moab: he is very proud. His pride, and his arrogance, and his indignation, are greater than his strength. It is clear from the obscurities in this passage, as it can hardly be read, how involved it is according to the Septuagint interpreters.
Thomas Aquinas · AD 1274 Here he sets out contempt of counsel proceeding from their pride. Hence he describes their pride as to three things: first, as to its being made commonly known: we have heard, as if it were public; as to its quantity: he is exceeding proud; as to its exceeding their dignity: his pride, by which he extolls himself as to the gifts he possesses, and his arrogancy, by which he pret…
7 Therfor Moab schal yelle to Moab, al Moab shal yelle to hem that ben glad on the wallis of bakun tijl stoon; speke ye her woundis.
Jerome · AD 420 (Verse 7) Therefore Moab shall wail unto Moab, every one shall wail: to them that rejoice on the walls of the cooked brick, speak concerning his wounds. Therefore Moab shall howl unto Moab, that is to say, one shall cry out against another: all the diversities, of heretics and of secular wisdom, shall roar against themselves, when they shall be in torments (III Kings VI).
Thomas Aquinas · AD 1274 Here he sets out the punishment of those who hold the counsel in contempt. And first, the weeping of those to be punished: shall Moab howl to Moab, that is, to each other, about which enough is said above (ch. 15). Second, he describes the manner of punishment: to them that rejoice; and he sets out three things.
8 For whi the subarbis of Esebon and the vyner of Sabama ben forsakun. The lordis of hethene men han kit doun the siouns therof; thei camen `til to Jaser, thei erriden in desert. The bowis therof ben forsakun, thei passiden the see.
Jerome · AD 420 (Verse 8) For the suburbs of Heshbon are desolate, the vine of Sibmah. For all their thoughts, which Esebon signifies, do not pertain to the habitation of the Lord's city, of which it is written: The streams of the river make the city of God glad (Ps.
Thomas Aquinas · AD 1274 Second, the description of the punishment is set out as to the destruction of lands: Hesebon, a city in whose territory wheat abounded; Sabama, a neighboring city, in which wine abounded.
9 On this thing Y schal wepe in the weping of Jaser, and on the vyner of Sabama. Esebon and Eleale, Y schal fille thee with my teer; for the vois of defouleris fellen on thi vyndage, and on thi heruest.
Jerome · AD 420 (Verse 9) Over this I will weep, in lamentation for Jazer, the vineyard of Sabama: my tears will make you drunk, O Esebon and Eleale.
Thomas Aquinas · AD 1274 Third, the compassion of the prophet is set out. And first, his compassion is set out: over this, namely the misfortune of Moab, I will lament with the weeping of Jazer, that is, weeping over that city of Moab, and similarly also the vineyard of Sabama, and Eleale.
10 And gladnesse and ful out ioiyng schal be takun awei fro Carmele; and noon schal make ful out ioye, nether schal synge hertli song in vyneris. He that was wont to wringe out, schal not wrynge out wyn in a pressour; Y haue take awei the vois of wryngeris out.
Jerome · AD 420 (Verse 10) And joy and gladness shall be taken away from Carmel. It is the language of the Scriptures that always compares Mount Carmel, which overlooks Ptolemais and contains abundant forests, where Elijah prayed, to fertility and abundance, and thus signifies that all joy and fertility shall be taken away from once prosperous cities.
Thomas Aquinas · AD 1274 Second, the reason for his compassion is set out as to attack their enemies: the treaders, that is, of the ravaging Assyrians.
11 On this thing my wombe schal sowne as an harpe to Moab, and myn entrails to the wal of bakun tiel stoon.
Jerome · AD 420 (Verse 11) On this account, my belly will sound like a lyre for Moab, and my inward parts like a wall of cooked bricks. It is not to be understood as a chant of joy for the prophet, through which he rejoices that the enemies of the people of Israel have been made captive, but rather, he says, with affection and deep sorrow of heart, that he mourns the formerly mighty city that…
Thomas Aquinas · AD 1274 Third, the conclusion is inferred as from a proof: over this, misfortune, my bowels, that is, my senses, shall sound like a harp, making a sound for lamentation, or because the harp increases joy in the cheerful and sadness in the sad, or because of the harmony of the virtues of the prophet.
12 And it schal be, whanne it schal appere, that Moab hath trauelid on hise places, it schal entre to hise hooli thingis, that it biseche, and it schal not be worth.
Jerome · AD 420 (Verse 12) And it will be, when it appears that Moab has labored in vain for his heights, he will enter his holy places to seek guidance, but he will not prevail. It is the ultimate misery, to not have support from those whom he has always revered.
Thomas Aquinas · AD 1274 Here he shows their frustration, concerning both the idols to which they sacrificed in high places and the idols to which they sacrificed in temples when they were in fear: where are their gods, in whom they trusted? (Deut 32:37).
13 This is the word which the Lord spak to Moab fro that tyme.
Jerome · AD 420 (Verse 13) And this is what it means: That word which the Lord spoke to Moab from that time, with the introductory statement in which he said, the word against Moab, or the burden, let us understand it as the conclusion, so that what he began there, he may complete here.
Bonaventure · AD 1257 In the mystery of prophetical revelation, Christ is symbolized by word, which people heard while they could see no one, as they said: "This is the word that the Lord spoke to Moab."
Thomas Aquinas · AD 1274 Here is the epilogue. From that time, from the death of the king Achaz.
14 And now the Lord spak, seiynge, In thre yeer that weren as the yeeris of an hirid man, the glorie of Moab schal be takun awei on al the myche puple; and ther schal be left in it as a litil rasyn, and a litil, and not myche.
Jerome · AD 420 (Verse 14.) And now the Lord has spoken, saying: In three years, like the years of a hired worker, the glory of Moab will be taken away from all the multitude of people, and only a few will be left, small and insignificant.
Thomas Aquinas · AD 1274 Here he shows the shortness of the time: in three years, which will be until their destruction and from the death of Achaz—in whose time was the vision of this second word—or in which your persecution or battle will last; the years of a hireling, for after these, the Lord will repay to you the wages for your sins; or those who seem great are hirelings and small to the Lord: the…