Глава 30

The Lord God, in order to show the truth of this prophecy, commands the Prophet to put in writing the predictions he made about both captivity and return. First he foreshadows the sorrowful: Jer.30:5. This is what the Lord says: You will hear the voice of fear: fear, and no peace. (Jer.30:6). “Ask, and you will see if the male sex gives birth.” The following agrees with this. “And about passion, in which will one have loins and salvation? “Before I saw every man, and his hand was upon his loins, as if she were giving birth.” Here, depicting illness, he represents it in the likeness of a woman giving birth; and in another place, making it known about the crying, he said that everyone had their hands folded on their heads. "Turning your face into the yellow disease". And this is a sign of fear. Jer.30:7. For that day was great, and there was nothing like it: and time tightness and sorrow for everything “for Jacob.” Because of the greatness of the punishment he called the day great. Then he connects with the sorrowful and consolation; for he says: “And from that he will be saved.” Promises to break the yoke of slavery; also foreshadows a change in morals. Jer.30:8. And they will not serve those who are strangers. (Jer.30:9). “But they will serve the Lord their God. “Alien” he called idols. Having learned, says the Prophet, that God gives all kinds of good and imposes punishments, his prophecies will be preferred to everything. “And I will raise up David their king.” The Lord Christ put an end to the prophecy; because he came from David according to the flesh, and shepherds, not Israel only, but all nations. This prophecy, both in the shadow and in the image, was partially fulfilled on Zerubbabel. Having promised this, God again consoles them, foretelling their return, and threatens the Babylonians with destruction. For he says: Jer.30:11. I will bring about the end of all nations, of all nations, scattering you there. He gives them a promise of good things. For he says: “I will not destroy you, but I will punish you in judgment, and while I cleanse you I will not cleanse you”; that is, I will punish and console, and will not allow them to remain unpunished, and will not leave them helpless. For this is what the words mean: “Even though I cleanse you, I will not cleanse you,” but I will not allow you to experience disasters. Wanting to make a great threat so that they would put aside their wickedness, he adds this: (Jer.30:12). “Your contrition is great, your wound is painful” (Jer. 30:13). “There is no judge of your judgment”; because not a single person exposed the lies of Nebuchadnezzar. “You were treated for illness,” that is, with a feeling of pain. “There is no benefit to you.” The word: benefit is used here in relation not to the soul, but to human help, this is clear from the following words: Jer.30:14. All your friends have forgotten you and ask about you below, “For I have struck you with the plague of the enemy;” because I did not act with my usual long-suffering, but I cut deeply into the painful member. The doctor also does this, seeing that the disease is difficult. And explaining the justice of the punishment, God added: “With firm punishment”: “for the sake of thy unrighteousness, thy sins were endured.” The following words agree with this: Jer.30:15. Why do you cry about your contrition! your illness is incurable, that is, the punishment is strong, but also fair. “Multitudes for the sake of thy unrighteousness”: because they overcame thy sins, “I have done these things.” However, the enemies themselves who made the invasion are threatened with beatings and slavery; because those who escaped death became slaves of the victorious. He continues to console His people with good promises. (Jer.30:17). I will reveal your healing, “I will heal you from your painful wound,” “speaks the Lord.” I will use cutting and a sponge, and cruel and easily acting medicines. “Like the wasteful people call you Zion.” Neighboring nations mocked Jerusalem, setting it up for captivity and slavery. “Our trap is, as if there is no one who seeks it.” When I did not look at him and did not protect him, says God; then for those who were at war with him he was like ready prey. But after punishment I will free them from slavery; they will return, build cities, rebuild the church, and worship in it according to the law. For this is what God said: “And the church will be established according to its order.” It also adds everything else that is characteristic of prosperity. Jer.30:19. And out of it will come forth those who sing, and the voice of those who play. He also promises them multiplication of the family and many children. For he says: “And I will increase, and they will not decrease.” (Jer.30:20). “And their sons will come in as they did before, and their testimonies will be corrected before Me.” The word: “meetings”, the Syriac interpreter translated: “synagogue”. “And I will visit all those who suffer them” (Jer.30:21). “And they will grow stronger” against her. He calls the Babylonians the cold ones, and the stronger ones are the Medes and Persians, who crushed the rule of the 15 Babylonians. “And his prince will come from him.” During the captivity of Judah, they had the king of Babylon as their prince, and upon their return from Babylon, their first prince was Zerubbabel, the son of Jozedek, and after him they were ruled by bishops. “Who is it that will put his heart to turn to Me? speaks the Lord." This is said in another place: ask the former generations that were before you: who believed the Lord and was ashamed? Then he attributes the sorrows that befell them to God’s wrath, and showing its justice, adds: Jer.30:23. He will come to the wicked. But explaining the possibility of this, he adds: Jer.30:24. The wrath of the wrath of the Lord will not be turned away until you have done it, and until you have fulfilled the intent of your heart. For who has resisted His will? Convicting their unbelief, he says: “in the last days you will know me.” Since you do not believe in words, you will find out from experience in reality. Here the reading: τ ἠ ν αωτηριυν is preferred to another: τ ἠ ν δυναςἰαν.