1 Lo! the kyng schal regne in riytfulnesse, and princes schulen be souereyns in doom.
Jerome · AD 420 (Chapter 32, Verses 1 onwards) Behold, the king shall reign with justice, and princes shall rule with judgment. And a man shall be like one who hides from the wind, and conceals himself from the storm: like streams of water in a dry place, and the shadow of a towering rock in a barren land.
Thomas Aquinas · AD 1274 This is the third part of the threatening, in which he describes their liberation from the enemies who were threatening them then. And first, he foretells the liberation in the manner of prophecy, second, he recounts it in the manner of history: and it came to pass (ch. 36).
2 And a man schal be, as he that is hid fro wynd, and hidith hym silf fro tempest; as stremes of watris in thirst, and the schadewe of a stoon stondynge fer out in a desert lond.
Thomas Aquinas · AD 1274 As to consolation in tribulation: and a man shall be as when one is hid from the wind, above: there shall be a tabernacle for a shade in the daytime from the heat (Isa 4:6).
3 The iyen of profetis schulen not dasewe, and the eeris of heereris schulen herke diligentli;
Thomas Aquinas · AD 1274 As to amendment in spiritual matters: the eyes of them that see, namely, the prophets, shall not be dim, as before, because of the sins of the king and the people, but shall receive clear visions from the Lord; and the ears, namely, of their subjects, shall hearken, fulfilling the precepts of the Lord given by the prophets.
4 and the herte of foolis schal vndurstonde kunnyng, and the tunge of stuttynge men schal speke swiftli, and pleynli.
Thomas Aquinas · AD 1274 The heart of fools, who formerly erred following idols; and the tongue of stammerers, the prophets, who formerly spoke obscurely and enigmatically: wisdom opened the mouth of the dumb, and made the tongues of infants eloquent (Wis 10:21).
5 He that is vnwijs, schal no more be clepid prince, and a gileful man schal not be clepid the grettere.
Thomas Aquinas · AD 1274 And also as to their consequent liberty, namely, from tyrants: the fool shall no more be called prince, namely, Sennacherib, to whom formerly they paid tribute, as is evident in 2 Kings 18:14. I will deliver them out of the hand of the king of the Assyrians (Ezek 24).
6 Forsothe a fool shal speke foli thingis, and his herte schal do wickidnesse, that he performe feynyng, and speke to the Lord gilefuli; and he schal make voide the soule of an hungry man, and schal take awei drynke fro a thirsti man.
Cyril of Alexandria · AD 444 And they [our opponents] even joined in censuring us, as if we thought the opposite to the things that we have already written. But I learn that they say this also, namely, that recently we have accepted a doctrinal statement, or a new creed, perhaps, I suppose, because we lightly esteem the ancient and august one.
Thomas Aquinas · AD 1274 Second, he describes the manner of liberation: for the fool. And first, he describes the affliction; second, the liberation: until the spirit be poured upon us (Isa 32:15). Concerning the first, he does two things: first, he describes the enemy who persecutes them; second, the persecution: rise up, you rich women (Isa 32:9). Concerning the first, he sets out three things.
7 The vessels of a gileful man ben worste; for he schal make redi thouytis to leese mylde men in the word of a leesyng, whanne a pore man spak doom.
Thomas Aquinas · AD 1274 Second, the malice of his princes: the vessels, that is, the messengers and princes, of the deceitful, namely, of Sennacherib: a prince that gladly hears lying words, has all his servants wicked (Prov 29:12); and the execution of their malice: for he, namely, Rabsaces, about whom, see below (36), will frame (concinnabit), that is, compose, devices—cinnus is a kind of drink comp…
8 Forsothe a prince schal thenke tho thingis that ben worthi to a prince, and he schal stonde ouer duykis.
Thomas Aquinas · AD 1274 Third, the prudence of Ezechias in his reign: the prince, for Ezechias commanded that no one should respond to Sennacherib, above: I will restore your princes as they were before (Isa 1:26).
9 Riche wymmen, rise ye, and here my vois; douytris tristynge, perseyue ye with eeris my speche.
Jerome · AD 420 (Verse 9 and following) Women of wealth, rise up and listen to my voice: confident daughters, hear my words. After days and years, you will be troubled, O confident ones: for the harvest is complete, and there will be no more gathering. O women of wealth, be astounded, be troubled: strip yourselves and be ashamed. As Symmachus interpreted, expose yourselves: it continues.
Thomas Aquinas · AD 1274 Here he describes the persecution inflicted on them as to three things. First, as to the loss of fruits, stirring up attention: you women, who cry easily, rich, who have reason to cry from the ruin of their goods; or you women, that is, you feeble Jews: they that trust in their own strength, and glory in the multitude of their riches (Ps 48:7[49:6]).
10 For whi aftir daies and a yeer, and ye that tristen schulen be disturblid; for whi vyndage is endid, gaderyng schal no more come.
Thomas Aquinas · AD 1274 And he sets out the determination of the time: after several days and one year: for tribulation is very near: for there is none to help me (Ps 21:12[22:11]). And he sets out the loss of fruits: the vintage is at an end, destroyed, the gathering, of crops, shall come no more, into our houses from the fields: the joy of the vintage is taken away (Jer 48:33).
11 Ye riche wymmen, be astonyed; ye that tristen, be disturblid; vnclothe ye you, and be ye aschamed;
Thomas Aquinas · AD 1274 Second, as to the devastation of the fields, he prescribes mourning, be astonished: I have put off the robe of peace (Bar 4:20), above: and the Lord in that day shall call to weeping (Isa 22:12).
12 girde youre leendis; weile ye on brestis, on desirable cuntrei, on the plenteuouse vyner.
Thomas Aquinas · AD 1274 And he foretells harm: upon the land, above: briers and thorns shall come up (Isa 5:6) over it.
13 Thornes and breris schulen stie on the erthe of my puple; hou myche more on alle the housis of ioie of the citee makynge ful out ioie?
Gregory the Dialogist · AD 604 If those very persons, who amid the darkness of the present life shine bright by virtuous attainments—if they also cannot be void of contagion, with what guilt of wickedness are those bound, who still live after the flesh?
Thomas Aquinas · AD 1274 Third, as to the desolation of their cities and houses, he sets out the desolation itself: how much more, namely, to be wept for, the city that rejoiced, namely, Jerusalem, whose lower part was handed over to the Assyrians, above: a populous city, a joyous city (Isa 22:2).
14 For whi the hous is left, the multitude of the citee is forsakun; derknessis and gropyng ben maad on dennes, `til in to with outen ende. The ioie of wield assis is the lesewe of flockis;
Thomas Aquinas · AD 1274 And the magnitude of the desolation as to the houses, for they were reduced to perpetual darkness, as happens to ruined buildings: and darkness: they shall grope in the dark, and not in the light (Job 12:25); and as to their fields: a joy of wild asses, which dwell in great wildernesses: a wild ass accustomed to the wilderness (Jer 2:24).
15 til the spirit be sched out on us fro an hiy, and the desert schal be in to Chermel, and Chermel schal be arettid in to a forest.
Thomas Aquinas · AD 1274 Here he describes their liberation. And first, he sets out the consolation of the Jews; second, the destruction of their enemies: but hail (Isa 32:19); third, the prophet's congratulation: blessed are you that sow (Isa 32:20). Concerning the first, he sets out three things.
16 And doom schal dwelle in wildirnesse, and riytfulnesse schal sitte in Chermel;
Thomas Aquinas · AD 1274 As the observation of justice: and judgment shall dwell, above: Zion shall be redeemed in judgment (Isa 1:27).
17 and the werk of riytfulnesse schal be pees, and the tilthe of riytfulnesse schal be stilnesse and sikirnesse, `til in to with outen ende.
Gregory the Dialogist · AD 604 It is the practice of the impertinent ever to answer by the opposite what is said aright, lest, if they assent to the things asserted, they should seem inferior.
Thomas Aquinas · AD 1274 Note on the words, the work of justice shall be peace, that the peace of the saints in heaven will be beautiful, first, because it will not be false (Wis 15); second, because it will not be interrupted, above: and there shall be no end of peace (Isa 9:7); third, because it will be full: he has placed peace in your borders (Ps 147:14).
18 And my puple schal sitte in the fairnesse of pees, and in the tabernaclis of trist, and in riche reste.
Thomas Aquinas · AD 1274 Third, he sets out the pleasant enjoyment of divine consolation: and my people shall sit in the beauty of peace: but he that shall hear me, shall rest without terror, and shall enjoy abundance (Prov 1:33).
19 But hail schal be in the coming doun of the foreste, and bi lownesse the citee schal be maad low.
Thomas Aquinas · AD 1274 Hail, namely, of tribulation, in the descent of the forest, that is, it shall descend from the Lord upon your enemies; the city, Ninive, above: the high city he shall lay low (Isa 26:5).
20 Blessid ben ye, that sowen on alle watris, and putten yn the foot of an oxe and of an asse.
Clement of Alexandria · AD 215 The prophet says, "Blessed is he that sows into all waters, whose ox and donkey tread," [that is] the people, from the law and from the Gentiles, gathered into one faith.
Jerome · AD 420 Let them take as much pleasure as they please in their Gallican geldings; we will be satisfied with the simple "donkey" of Zechariah, loosed from its halter and made ready for the Savior's service, which received the Lord on its back and so fulfilled Isaiah's prediction: "Blessed is he that sows beside all waters, where the ox and the donkey tread under foot."
Thomas Aquinas · AD 1274 Note also on the words, blessed are you that sow upon waters, that the teaching of the Lord is water: first, because it abounds: I, wisdom, have poured out rivers (Sir 24:40); second, because it cools: as cold water to a thirsty soul (Prov 25:25); third, because it makes fruitful, below: as the rain comes down from heaven, and returns no more thither, but soaks the earth, and m…