Глава II

Jer. 2:2. I remember the mercy of your youth. He speaks of the good deeds they have done, and not of the praise (given) by them. Since he spoke about punishment, in order to show that it was deserved, he says not once, but many times: I remembered the mercy of your youth, that is, the mercy that I showed you when I was young. Just as we have great love for little children when they do not anger us, so God does - in the beginning, on the eve (of Israeli history), when he saved them solely by his mercy and did not demand anything from them. However, you consigned this mercy to oblivion after that. Jer. 2:2. When you followed the Holy One of Israel. That is, in this I showed mercy that I disposed you to follow Me, that I showed you the way, that I walked and prepared shelters in an uninhabited land, not only in the desert, not inhabited by people, but which never bore fruit; there you followed Me. Jer. 2:3. Holy is Israel to the Lord, that is, there I walked ahead of you, and not only this, but also that I made you holy and (at the same time) holy to Me. It is a great thing to be holy; and if you are a saint of God, think (how important this is). This is where the words of the prophet to the people begin. As one who is suing them, he reminds them of His good deeds, convincing the prophet that he is not unjustly pronouncing a sentence on them. Therefore, he says that before you enjoyed My great care. He calls the life of the people in Egypt youth, since then they were chosen by God. The words: the love of your perfection (are said) instead of saying: I absolutely loved you and took all care of you, the proof of which is what follows: when, he says, you followed the Holy One of Israel, that is: when you asked Me, enduring all sorts of calamities in Egypt, I brought you out and led you, showing you the way in the desert, and abundantly supplied you with the necessities for life in impregnable solitude. Israel is holy to the Lord, that is, set apart for God. Thus Moses also says: When the Highest divided the tongues, as if the sons of Adam were scattered, set the boundaries of the tongues according to the number of the angels of God. And the portion of the Lord became his people Jacob (Deut. 32:8–9). Jer. 2:3. The firstfruits of its fruits. That is, (the firstfruits) of all people, of the entire universe, although others also belong to Him. He is called the firstborn (Ex. 4:22) not because he was born first, not by nature: in other circumstances, the firstborn arouses love, but here love made him the firstborn. That is, the first fruit belongs to God, and it cannot be otherwise. So Israel also became (the firstfruits) of all nations. Jer. 2:3. All who devour him will sin: evil is against them 8. This is no small gift that destroys his enemies. Just as the one who eats the first fruits sins, so does the one who treats you unjustly. Therefore, in ancient times I punished Pharaoh and all the attackers: ancient events are indicated. Those who devour are said instead of “devoured,” and they will sin instead of “sinned.” Jer. 2:4. Hear the word of the Lord, O house of Jacob. He who is confident in his truth does not avoid many listeners; he even tries to find everywhere the glorious spectacle of what God is doing, calling not only people, but also inanimate beings and extending his judgment to external courts. Let anyone who wants to listen, because the truth is obvious; and he who is possessed by doubt will always avoid the judges. Jer. 2:5. Your fathers found some sin in me. What are you saying? After such a threat, after (induced) fear, do you defend yourself? Yes, he says, because that’s what a lover is like. He cannot stand speaking threateningly to his loved one for a long time; instead, while grieving over his misfortunes, he (chooses) non-grievous 9 words that bring him to consciousness. What sin did your fathers discover in me? What does it mean)? Why does he bring the fathers, speaking to them? To show that he benefited them not for the sake of those, but for their own sake, which makes them especially deserving of punishment. Jer. 2:5. As if you have moved away from me and followed the vain ones. Do you see the accusation? Not just gone, but far away 10. To turn from the divine Being to stones is indeed to go very far; so far from each other. That is, they found nothing, and did not recover and did not improve. It is a vile thing to leave a benefactor and go over to the side of those who bring harm. Jer. 2:6. And not asking: where is the Lord? And not finding it, they did not say, although they were prompted by need, since the blessings that we have usually remain neglected, and when they are not there, they become an object of desire. But this is not the case here, although they have many monuments of His benefits. Jer. 2:6. He brought us out of the land of Egypt. This is the second benefit, that they were guided. And why did he lead (them) from there? So that, having seen the war, they would not rush to Egypt again. If, having taken them far away, he forced them to remember him, then all the more vivid was the memory of this liberation when new disasters began. (At the same time) God did the same thing as someone who, with great difficulty, restores health to someone, who uses a special means to convince (the sick person) that he should choose what is useful. Having spoken about his good deeds, he brings that witness to the words, and then connects everything with what was said above. Jer. 2:7. And he brought you into the land of Carmel. And this is a great blessing that he brought the poor, naked, those who did not work, those who did not work (into the possession of) someone else’s goods, that he led them to a ready meal. Not only did I lead, but I also gave shelter and peace. What can compare with such favor? And Carmila calls great wealth blessings. From this place he speaks of the land of promise. Carmel had fertile land and produced excellent fruit. Jer. 2:7. And they have desecrated my land. This was rewarded to the benefactor; what was to be put to good use was profaned; through which they received good, used it for evil and distorted grace itself. See how this place is used to show the great gravity of sins. Having brought you here, I calmed you down, but you did the opposite. Jer. 2:8. Priests do not rekosha. And they especially had to be teachers of others. Look at wickedness starting from the head. That is, the scribes and teachers did not know Me. Here he speaks of unclean life. If none of this had happened, if I had not brought him out of Egypt, then the priests, honored by Mel with power, should have thought about the law. And prophets speaks here about false prophets. Priests do not rekosha: speaks of those who served (God); and holding: speaks of a bishop who leads the people. Jer. 2:9. For this reason, the imam is still going to court with you. In fact, what was needed was not a trial, but a sentence, a punishment; or wants to express that I have not said everything, but I have something else to say, I still have to sue; or - that you are forcing Me to enter into legal proceedings with you. Jer. 2:9. And I will fight with your sons. So you don't punish them? Yes, he answers. (Here) he says about the delay that I am still conducting the trial and, since the verdict has not been pronounced, I do not refuse to sue you and your sons and give you and them an explanation. Do not think that I will condemn them for their previous crimes; and I have judgment with them; I don’t refuse to sue everyone. Since (they) could say that we are not to blame, that if our fathers have sinned, then it is unfair to punish others for their misdeeds, then, wanting to show that they are no better than their ancestors, he says: I will not only sue them, but also you, and not only you, but also your descendants. This (he says) in order to show the greatness of His love for mankind in that, having endured so many sinners, He did not persuade them to change their disposition. Jer. 2:10. Come to the Hettim Islands. Go yourself and find out from others, I won’t stop you. (Suppose) I did not show (you) any favor, I did nothing. Imitate the pagans who do not abandon their gods and worship as such, now the donkey, now the ox, now the adder. Then their reproof is based on an example: come to the islands of Hettim. Introduces history here. The Hittim are considered by some to be Cyprians, others - by Chians. Kidar is the name of the city of the Saracens. They say that on Chios there is a lot of rain, but among the Saracens there is no rain. Since the earth is fertile as a result of the rain, the inhabitants of Kedar, thinking that the rain comes at the command of the god revered there, brought their god, made in some cases from gold, in others from pearls, to the inhabitants of Chios, who had a wooden or clay god, as they say, wanting to exchange (gods). And those, despite the value of the material, fully honoring their god, did not exchange. With this in mind, he says that other peoples treat their god with such reverence that they do not exchange something made from cheap material for something made from precious material. But My people, who enjoyed such My care and achieved such glory that all nations sing of the miracles performed for them, having attributed this greatness to nothing, turned to serving idols, without having any benefit from it. Jer. 2:11. Even if the pagans change their gods. That they were not abandoned at the request of their conscience constitutes a sin. Do you see examples borrowed from sins? This is disastrous, but since they received it (from their fathers), they hold on. He says this not admonishing, but wanting to shame these, (as well as) not approving of them and without being surprised. Let this not happen. Those, even suffering harm, remain faithful to their (gods), and you, to your detriment (yourself), move away from your Lord. Those, although disaster would befall them, do not dare to leave their (gods), and you, having benefit, do not dare to remain (faithful to your God). Jer. 2:12. The sky is terrified and the earth trembles (ἡ γῆ) 11. During extraordinary phenomena, we say hyperbolically that even inanimate objects emerge from their ordinary state. Evil is so great that it affects not only people, but also inanimate objects; sin surpasses every word, all the power of thought. Jer. 2:12. The Lord speaks. This is added everywhere, so that no one would think that this reproof belongs to the prophet. Jer. 2:13. My people have done two evil things. Again he calls the people his own due to the remaining affection and love; this is the work of one who has mercy, not one who accuses, one who laments, and not one who attacks. Jer. 2:13. I will leave the source of water alive. I say, meaning not love, but their life. I gave them all the blessings, clear teaching, pure, transparent, eternal. Truly God is the source of life from whom all good things flow; They didn’t find this source, but it opened on its own. Having left him, which one was chosen? And dug up treasures of broken treasures for yourself. Others, from whom they borrowed, could not give 12 (other treasures), except empty ones, deprived (of water), not containing good things. Due to constant thirst, they decided to dig for others, but they worked in vain. Naturally, they do not have anything good; they do not receive from another; cannot (achieve) even if they wanted to; even if someone pours (water), it does not contain anything good. Jer. 2:14. Is Israel a slave or a household member? He said that deposits cannot (contain water); Then he gives evidence: why else did they become slaves? Isn't that why? It is impossible to say what these words mean: “almost justified,” because they themselves became the culprits (of this). In the beginning he was not like that, but brought slavery upon himself. Have I been despised like a slave? Didn't he care for him like he cared for his son? Or is Jacob the member of the household? Didn’t he treat his ancestor with honor, so that even after death his memory is honored? That is, from ancient times I held him in the position of a son, but he made himself despicable, and therefore fell under the power of his enemies. Jer. 2:16. And the sons of Memphis and Taphna knew you and reproached you. The words seem to be sobbing: how did this happen to you? and - exclaiming: and they mocked you. What special misfortune usually torments people is knowing you as some noble maiden, (then) abandoned, and, having insulted you, insulted you. He talks about the Egyptians. Some people understood poznasha in a figurative sense: they will shepherd. And he added, scolding, to show the malice of those who cause misfortune. Jer. 2:17. Do not this do to you what you left me? Do you see that I am not saying this for my own sake, but for yours? Why did this happen? Why did the cities become empty? Why did the lions attack? Why did they abuse you? (This would not have happened) if I had not left Me, who led you through the desert and did what (you) passed unharmed. Jer. 2:18. And now what is there for you on the Egyptian way (ἐ and τ ῇ ὁδῷ Αἰγύκτου) 13, if you drink the water of Giron (Γηρῶν) 14? Everyone blames and blames you for this, that, having abandoned God, you call on your enemies for help, that you have become close to those who build feats for them, and make them friends. God is a jealous person and is especially angry when we do not turn to His help, (therefore) bringing us into a situation that forces us to seek His help. This is how He loves and desires to do good. If another shows mercy, he is indignant, removes it and does not allow it to be valid. If you don't listen to words, listen to deeds. Convicts them of the fact that, having the best, they are looking for the worst. Instead of Gion (Γηών), the Hebrew reads Sior 15, which is interpreted to mean: channel (διώρυξ). And in the law, blessed Moses praised the land of Palestine in comparison with Egypt because it does not wait for a flood to irrigate it, like a garden with the help of hands (Deut. 11:10), and water is brought from above, from heaven, not by the hand of people, but (by the power) of God, who takes care of this land. He reminds us of this, reproaching them. And he speaks about this because they repeatedly called for help from the Egyptians and Assyrians, and at the present time Joachim, strongly relying on the Egyptian (king), in view of his help, did not expect anything (bad) from the Babylonian. When they fought with the Syrians, they called the Assyrians for help. And when the Assyrians raised arms against them, they turned to the Egyptians, as the Nile is called Gion. Jer. 2:19. Your retreat will punish you. Distance from God is sufficient for punishment. Jer. 2:19. The Lord speaks. These are not my words, not a human saying: God also calls him God (your God). Jer. 2:19. And I don’t think well of you. Never, that is, I calmed down. Jer. 2:20. From time immemorial you have broken your yoke. They didn’t allow it, they crushed it. And you said: I am not an imam to serve you, but I will go to every high hill: there I will pour myself out in my fornication. Look at the unbridled and having fun. See the hills and groves, valued more than God. You see that he not only avoided the burden of power, but also was dissolute. If she were humble and weary, 16 she would not seek fornication, but only rest. And she didn’t just say: I will commit fornication, but I will spill myself. If there were a yoke and a reason, then (this) would naturally suppress, restrain disorderly merriment, and not (only) in certain places, but everywhere, in every place, (there would be) no reason for wickedness. Jer. 2:21. I planted grapes that are fruitful, all true. Don't think again that this happened due to a natural deficiency. for some may have been perplexed and asked: why (he) retreated at first? then he says: (this depended) not on the farmer, but on the grapes, which (in the beginning were) fruitful, true, that is, good. Here indicates some natural dignity. You cannot complain about the farmer; you yourself have become corrupted; a little work was required to change. Vice (grows) easily and conveniently. Jer. 2:21. The grapes are alien. How alien? Then you will be a stranger, because you are Mine and not Mine. You see that (people) become friends of God not as a result of creation, but (by their) deeds. In this sense it is said: the sons of strangers lie to me (Ps. 17:46), and: we do not know you (Matthew 25:12). Does not introduce another creator. But if you planted it yourself, then as a stranger? After it deteriorated, (became) a stranger. Jer. 2:21. I planted them. That is, I took very great care of you. Having brought you out of Egypt, giving you a foreign land and driving out nations, he settled you so that you would bear the fruit of piety. The whole truth is said instead: I have made you dwell in safety, as Isaiah also speaks of: the grapes of the beloved were in the rose, in a fat place (Isaiah 5:1). And he did not just say (grapes), but all of them, since there were pious men among them, prophets and those who followed them; that is, I wanted you all to be like this, I took equal care of everyone. And I planted the grapes Sorikh (Σωρήχ), that is, the chosen one (Is. 5:2) 17; what he called chosen there is true here, at the election of the fathers. How you turned into sorrow, a foreign grape, and in Hebrew: “You turned into the seed of a foreign grape with Me,” that is, you distorted My laws and followed the customs of the pagans. Moses also says this: From the vines of Sodom their vines and their rods are from Gomorrah: their clusters are clusters of gall, their clusters of sorrow (Deut. 32:32). That is why they brought grief to the Lord. But since the divine planting was spoiled, turned into bitterness, from grapes into thorns, then Christ, who came from them in the flesh, calls himself the true grape: I am the true vine (John 15:15), and those who believe in Him are born. Jer. 2:22. Even if you wash your face with nitrate. So that you do not think about physical (uncleanness), (it is said): you are depraved in your iniquities. If it were to increase, if it grew, if it consists of lawlessness, then it is possible to destroy it; yes, it's possible. If it were impossible, I would not have said: what is the way of Egypt to you? How does he say: if you multiply herbs for yourself (πόαν) 18, are you wicked? Just as he says: if the Ethiopian changes his skin and his lynx's mottled colors (Jer. 13:23). And it does not indicate the impossibility of this matter; that is the meaning of these examples. These are words of anger. It does not mean that if you repent, I will not accept you, but that purification with water will not bring any benefit, since they thought of purifying themselves anyway. The expression is metaphorical, taken from difficult-to-clean wool or bodies stained with spilled bile or something similar. Nitre, which it calls grass (πόαν), can cleanse dirt that is on the surface of the body, but does not change the colored body itself, as it has absorbed the dye. Thus, he wants to say that through rubbing you cannot receive forgiveness of sins, since this requires a real disposition towards good and complete removal from evil. That is, he says: not because you are in this land, because you make sacrifices, or are present in the church, or keep the Sabbath and the like, you receive forgiveness of sins, but when you live virtuously and do good deeds. What is called grass (πόα) is called alaa in Syrian, vorif in Hebrew, and doricnion among the Greeks. You are wicked means: you are immersed in evil and concern for wickedness. Jer. 2:23. How do you say: not defiled? What do you want again? Aren't you angry? Didn't you reject it? Didn’t he say, “Thou art wicked?” Why are you again denouncing me? Do you see the words of a lover who suffers an insult: how can you not become defiled? The greatest iniquity is to commit a sin in deed and deny it in words. A multi-grave site where the bodies of children under Manasseh were buried. Paths here refers to actions. The very place serves as glaring evidence; you cannot deny the obvious revelation. Why do you need to go far? To show that (they) did not change their intentions, he adds: (as) they said: “Let us not become defiled,” that is, when you commit a sin, you close yourself off as if you had done nothing. See your path in the place of many graves, and see what you have done. That is, look at the place where you sinned. The Hebrew text does not have the word: multi-grave; it (says): “look to the place of Gai” (τοῦ Γαί) 19; He speaks of the place in which those seduced by the daughters of the Midianites deviated into idolatry (Num. 25:1). Look, he says, at your previous iniquities. Or it may be multi-grave (named as) they explain because many (people) were affected. Jer. 2:23. In the evening her eyes (αὐτῆς) weep. He speaks as if he were talking to a drunk woman who doesn’t know what she’s doing. Everywhere she tries to find out her sins. We really need great wisdom to know our sins, we need many eyes. Who was smarter than David? And he could not recognize the sin, could not notice, but needed a prophet who pointed it out. The devil does not care so much about people sinning, but about not seeing sin and remaining sinners. Jer. 2:24. Expand your paths to desert waters. Not like a sinner, not like a predator, but with carelessness, until complete saturation. What do you call desert waters? Iniquity, idolatry. Jer. 2:24. In the lusts of my soul I am carried about by the wind. And according to others: “they attracted (εἴλκυσαν) air,” because those who attracted unclean air became vain (ἐματαιώθησαν). This is exactly what I wanted to listen to. The false prophets arrogated to themselves the right to speak, or - that which, following the example of the raging woman (μαινομένης), passed from one desire to another. He always calls his teaching waters, and those waters the teaching of idols, where empty words were spoken (ἐκενοφωνεῖτο). Look: nowhere out of necessity, everywhere due to the unbridled desires of her soul, when she does evil at will. Jer. 2:24. Who will convert her (αὐτήν)? Look: it is said this way, but it is done differently. So she did not turn away; you converted her (αὐτήν) and did not surrender. She talks about what did not happen for her to turn in this way. Jer. 2:24. In her humility (αὐτῆς) they will find him (αὐτόν) 20. That is, conquered, bound, given out. Jer. 2:23. In the evening, with your voice (φωνήν αὐτῆς), you sob. In Hebrew it says: “Like the firstborn calf leaps.” Expand your paths onto the desert waters, instead of saying: you poured out your actions like waters on the desert, serving idols and despising the church. The Hebrew text says this: like a tamed heifer (δάμαλις δεδιδαγμένη) gallops in the perfect desert (ἐν πανερήμ ῳ). In the lusts of my soul. According to this in Hebrew: according to the desire of the soul, he goes to each slope (κλίμα). Who will convert him (αὐτόν)? So in Hebrew, that is, when I declare captivity for her (κατ᾽ αὐτῆς), who can help her? All (who seek) her (αὐτὴν), in Hebrew: in plowing (ε and τῷ ἀροτρι ᾷ ν) will find her, that is, in her corruption (διαφθορ ᾷ). This meaning is expressed in the Hebrew text; the Greek concludes this kind of thought: it will be easily caught (εὐάλωτος) without being worthy of My care. Jer. 2:25. Turn your foot away from the stubborn path. Why are you admonishing me again? Why are you advising again if you have become defiled? He calls (the path to) idols obstinate ways and indicates thirst, because (idolatry) does not bring pleasure. What pleasure is there in sacrificing sons and daughters? What ruling could be more cruel than this? What pleasure is there in their wives committing adultery and fornication? What pleasure is there in listening in vain, in vain, to the future to those who do not receive any benefit from this divination? What pleasure is it to be killed and have your hands bloody? What pleasure is it to connect with brutes? No path can be more difficult than this. Who wouldn't want to avoid such a stubborn path? Who wouldn't go away thirsty? But she does not (do this) even after admonition with these words. What does it mean: I will mature? I will remain with (my) opinion (φιλονεικία). Pay attention to the fact that in the above words: if you wash yourself with nitrate and multiply your herbs, he does not speak about the repentance of those who convert, but seeks real conversion from sins. since he said above: expand your paths to desert waters, he now convinces her not to bother herself with serving idols performed on the mountains and not to strive for these vain things. This is indicated by the words: your throat is thirsty. And the Hebrew (text) says this: turn away your foot from walking barefoot and your voice from crying. That is, change your intention so as not to become a prisoner and not suffer from the troubles that plague you. In both cases the idea remains the same. One speaks of what comes from wickedness, and the Greek (indicates) the cause of evil. And she (ἡ δὲ 21 speech: I will mature, that is, I have enough strength. Jer. 2:26. Like the shame of Taty, when it happens, they will be ashamed. That is, just as a thief caught in the act cannot lock himself away, so when disasters come, they cannot deny the powerlessness of idols and (will) blush for serving them. Jer. 2:26. Thus shall the children of Israel be ashamed, they, and their kings, and their rulers, and their priestesses, and their prophets. It depicts that among many punishments, what especially worries us is (precisely) what happened after the fire. Since the false prophets deceived them in vain, what happened was contrary to their boastful promises, and there was a great shame, and their kings were covered with shame as they could not resist, the priests as those who disobeyed the divine commandments, and the prophets for their prophecies. Jer. 2:27. Rekosh the tree, as you are my father. What's worse than such nonsense? Even if they had not abandoned God, what could be worse than this blindness? But, he says, it is not the tree that is hurting, but the demon acting through the tree. Jer. 2:27. And turning the ridges towards me. The worst sin. Who did they leave behind? How did you turn away? Constantly points out their sins. You see what a blessing it is that misfortunes lead to the knowledge of God. Do you see that delusion (occurs) due to carelessness? Do you see that this is due to madness and other human delusions? Jer. 2:28. According to the number of your cities, your gods were. Again a reproach for what gods are doing. He speaks not about what is most insignificant, nor about what is far away 22. According to the number of your cities, your gods were, O Judah. Jer. 2:29. How are you speaking to me? You are all dishonest. It cannot be said that some (acted) this way and others did not so, so that those who avoided errors would serve as a consolation for others. The Lord says (that) by acting wickedly we become unworthy either to call God or to pray to Him in misfortunes, if we do not recognize Him when we are in safety. Am I saying (this)? (Says) the offended one, who knows everything. Jer. 2:30. The sword has consumed your prophets. Prophets. But it was not children who should be punished, but those who deceive. And he did this, he says, and not simply, not through ordinary death, so that no one would attribute this to nature, but so that they would know that it was the wrath of God. Neither those who were beneficent recognized the benefactor, nor those who were punished abandoned their wickedness. I put the perpetrators of error to death. The sword, he says, is gone. Some were put to death by the prophet Elijah, others by King Jehu, and others by the pious King Josiah. Jer. 2:31. Desert food for Israel? Not a desert (I was), that is, not barren; if (he was) barren, then they should have moved. Even if it were not so, then one should not serve God for a reward. Jer. 2:32. Will the bride forget her beauty? My people. What people are especially looking for is fame. It is impossible to say (to them): we enjoyed blessings, but were in disgrace. As an adornment for a bride, (so) I am for the people, so it was difficult to forget. That is, people are especially chasing things that serve as decoration. And the bride loves jewelry that makes her beautiful, and the maiden puts on the Persian monist, as it gives beauty. The people also received beauty and comeliness from Me and enjoyed non-accidental glory. (At the same time) he calls the establishment of the law beauty and goodness, according to which (they), in comparison with other other (nations), are those who have a legal structure, being alien to greed and vice, taught meekness and love of mankind. And glory (called) is that, as a result of divine help, everyone submitted and marveled at God’s care for them. Those who enjoyed such benefits of Mine forgot about them. Jer. 2:33. What other goodness have you managed to achieve on your paths that you can seek more lovingly? That is, having done so much, you will be able to atone for your sins and appear pure in order to be worthy of My love. Not so, that is, without doing much, she could wash away many sins. Jer. 2:33. But you, too, were deceitful, and you desecrated your ways. That is, she made such efforts as if she were competing and trying in every possible way to become unclean - she did everything like that. But if she used such diligence, then what do you (say) about her? If you leave everything else, look at what it points to: in your hands will be found the blood of innocent souls 23 . Jer. 2:34. I found them not in the same places. Ezekiel also says this: “This is greater than all your iniquity, that you sacrificed your sons” (Ezekiel 16:20–22) and you yourself fought with nature. I’m not talking about the fact that (in honor of) demons, but about the fact that, having nothing to blame and - what is especially terrible - not secretly, not according to the custom of robbers, but under the guise of piety they committed cruelties, under the pretext of sanctification they committed murders. Jer. 2:35. And you advertised: I am not guilty. The greatest shamelessness in the matter of sin, which can especially inflame the wrath of God, consists in ignorance of one’s misdeeds. Jer. 2:35. But let his wrath (αὐτοῦ) 24 turn away from me. What can I say? Am I angry in vain or am I angry in vain? I don’t make excuses, I have greatly despised you. Jer. 2:35. I am arguing with you, always saying to you: I have not sinned. If I had not added this, I would not have been sued. Do you see that this prompts Me to pronounce judgment and despise you? You have placed Me in such a necessity, you are the culprit of the judgment, you pronounce this accusation; To protect myself, I make these long speeches. And he didn’t say: I’m accusing, but I’m suing you, conducting my own business, defending myself; I would not have been on trial if you had not made an accusation, if you had not said this, “as you want to bring an accusation against Me. Jer. 2:36. Thou hast so much despised that thy paths should be repeated. I do not blame you at this time for past sins; to them again you added (others). And I would not have blamed this if I had not indulged in the same thing, not because suffering overcame you, but because of carelessness. You see that it is not the fact that they sin that angers God, but the fact that, despising (the punishments sent), they do not turn; This usually makes us angry. Jer. 2:36. And you were ashamed of Egypt, just as you were ashamed of Assur. Either because they acted recklessly, or because they turned out to be weak and the Persian took over. Everything happened not as a result of the recklessness of the Egyptians and Assyrians, but because God forsook, that is, your good (τὰ ἀγαθά σου) 25 rejected your expectation. The Egyptians were her hope; God rejected her and did not prosper. Why? Because they were not hoping for something that gives security. Cursed is the man who trusts in man (Jer. 17:5). You see how he does everything, putting them in the need to hope in Him; but they did not heed, did not listen. Jer. 2:37. And your hands are on your head. This is the custom of mourners when they cry unusually. As before, he says, having called the Assyrian (king), which Ahaz did, they finally suffered from the Assyrian (king) all kinds of disasters, since he took not only ten tribes, but also many cities of Judea, so, he says, you will experience the same thing from the Egyptians, that is, hope in the Egyptians will be useless. This shows that misfortune follows lawlessness. After evil in ancient sp. translation of 70, as in Slav. B., reads: ἥ ξει - they will come. Instead of βαρέα, read in the text, ἀβαρέα is read, as required by the meaning of speech. The Slavic udalishasya serves as a rendering of Greek words. translation: ἀπέστησαν μακράν – (literally) “gone far.” In ancient lists of Greek. The translation of the land is not readable here. The Greek text here is very faulty; some meaning is achieved only through additions. In the ancient lists, with which the Slavs agree. B., ἐ and is not readable, just as it is not readable in Patrology in the interpretation of 11, 22. Γηρῶν instead of Γηών or Σι ώ ρ, as read in ancient. Vatican and other lists. Further, instead of Γηρῶν, it is read Γηών. According to the current pronunciation - Shikhor. The subject of these words is probably the Virgin of Israel, as the people of Israel are often called by the prophets. See prof. I. S. Yakimova Interpretation on the book. St. prophet Isaiah 5:2. Πόαν is read according to Sinaisky and Alex. sp., to the Vatican. – πόην (their meaning is the same: “grass”); additional in Slavs. B. word: borifov represents the rendering of the Hebrew word (“borit”); in the translation of 70 borio is not found. According to Russian Synod. translation: in the valley. Instead of αὐτόν it is read in ancient. Vatican. and friend. sp. αὐτήν ("her"). This is ἡ δὲ, read in sp. Greek translation, left in Slav. B. without transfer. And here the Greek text is obviously incomplete. Read in Slav. B.: (the poor) are not here, as in the most ancient places. translation of 70; it is found in the Marshallian book, in the translations of Aquila, Theodotion and Symmachus, as well as in the Hebrew text (see the Russian translation of the Synod. edition). Αὐτοῦ is read in ancient. Vatican. and other sp. translation 70 ti, and not yours as in Slav. B.