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Jer. 20:1. And hearing Pashor. Look at the accusation: (it) was a priest (and accused) the priest and the prophet who said this. He needed to grieve, because he knew in words and in deeds their corruption, so as not to be surprised at the captivity. Jer. 20:2. And Passor struck Jeremiah the prophet and cast him into the treasure, that is, into the prison that was in the gates of Benjamin's special house (οἴκου ἀποτπαγμένου 136 on high (τοῦ ὐπερφου), what happened (ὃ ς ήν) 137 in the house of the Lord. The houses are special, that is, guards; he called (the dungeon) a treasure by its appearance, he called it “high” because (the house) was located in the courtyard, that is, in the open air; and the words: who were in the house of the Lord refer to Paschor, as a priest who served in the house of the Lord; he handed over (for imprisonment) in prison. Jer. 20:3. And Jeremiah spoke to him. How was he not afraid to say this? How did you get that one out? After all, even if they hated their husband, they could not continue to show anger, since their conscience did not allow it. This is how Herod (treated) John: he loved him only enough not to listen to what was said (to him). Jer. 20:3. The Lord did not call your name Pashor, but the prisoner from everywhere. Hebrew (text) instead of: the prisoner says; parable; from everywhere instead of: for all peoples. This prophecy about him was fulfilled under Joachim and Jehoiachin. Jer. 20:7. You have deceived me, O Lord, and I am deceived. Perhaps it seems to many that this prophet expresses himself boldly when he now says that God deceives and deceives us. But let us pay attention to what it says, since these are words of sorrow; although he was a prophet, he was still a man. Why, he says, have you deceived me? Like a copper wall, I will build you up strong, and they will fight against you and will not prevail against you (Jer. 1:18, 19). When they imprisoned him like this, he says this, and yet they did not prevail; if they crushed, they would destroy courage. Pay attention here with me to the image of the apostolic action; but none of them said this or complained. But on the contrary he says: now I rejoice in my sufferings (Col. 1:24). Did God promise that you would not suffer any calamity, and not that by enduring you would not be defeated? Jer. 20:7. You have deceived me, O Lord, and I am deceived; you have strengthened me and have overcome me. The Prophet complains of insults from the people; he was attacked as telling a lie, since God did not quickly bring punishment. Therefore he adds: I was laughing all day: they curse 138 me. Then he adds: You have overcome. How strong You could place me without my consent. Not only dangers, slander and death, but ridicule, insults, laughter and the like sadden him no less. Jer. 20:8. I will laugh at my bitter words. That is, in the event of the misfortunes that I predict, I will laugh like one who tells a lie. The cause of sadness was especially what Paskhor did to him. It is clear that he put him in prison as someone who spoke bad and false things, punishing him for reproach. Jer. 20:8. I will bring rejection and poverty. Great is the boldness of the righteous before God. He wants to say that I will call on You, as I am overcome by You. You ordered captivity to be declared and rejected me, without inflicting the punishment and misfortune that I declared on the city. And some explained it like this: You urged me, promising to make me like a copper wall and an iron pillar for all kings, and to declare with confidence with these words. Somehow deceived, I did not refuse to prophesy; enduring everything, I fulfill it. That is, I will be ridiculed; It’s not enough for me, he says, there was grief, (joined) and laughter; There was not enough mental sadness, (increased) and reproach. Why did they mock and laugh when everything predicted 139 did not come true? Jer. 20:9. And rekokh: I will not remember. Look at philosophy, how it did not hide such a shortcoming, how it did not conceal such weakness, but revealed, as if on a pillar, the imperfection of thoughts. Jer. 20:9. And it was like fire. He says this about the Spirit. You won and unwittingly carried me away. But perhaps someone will say: what is the use of prophesying out of necessity? What virtue is there (in this)? (And after a few words). You see that when something useful must happen, God also uses necessity. After all, those who benefit should not perish because of his weakness. Jer. 20:10. Like a burning, scorching fire contained (συνεχόμενον) in my bones, I am weakened from everywhere and cannot bear it. I heard the annoyance (ψόγον) of many who had gathered against me (ἐπ᾽ ἐμέ), and so on. The words: I heard the annoyance of many who had gathered against me, and further, relate to the words: and the rekokh: I will not remember the name of the Lord, below I will speak to someone in his name, since (in them) he indicated the reason for the silence; and the words: and it was in my heart like a burning fire, and further, are placed in the middle (between those and other words); Their meaning is that I just decided to remain silent, when my soul was immediately engulfed like fire and I became as if relaxed, that is, as if half-withered, condemned in some way to silence and unable to move my limbs. And the reason for my silence was not oblivion of God, but the fact that I saw the great anger of my fellow tribesmen. Jer. 20:10. Attack, let's attack, all the men are his friends. That is, it was not random people who conspired against me, but people who seemed to be friends. Jer. 20:10. Watch his thoughts if he is deceived, and we will prevail. That is, we will watch him in order to find any guilt in his actions. What can compare with this impudence? They mocked those from whom they suffered misfortunes. Jer. 20:11. The Lord is with me. How did you say: You deceived me when you endured this? They were persecuted and could not understand. Didn't God predict this? Didn't you discover the future? At the beginning the prophet was not experienced, (and they) did not think about their honor. Sin is completely full of shamelessness (consisting in the fact that) they do not turn, but destroy the accuser in order to do evil in greater darkness. Jer. 20:11. Like a strong fighter, for the sake of potash and understanding it is not possible. That is, they did not allow God’s care for me, they distorted the intention (of my actions), and remained in anger. Jer. 20:11. I was greatly ashamed because I did not understand my dishonor, which will never be forgotten. That is, they made a mistake in their goal and did not think that by what they were doing they were incurring great guilt, since God does not forget their evil, but demands punishment for their insolence. Jer. 20:12. Lord 140, tempt the righteous. I say this so that when you hear the words of God: “Do not pray,” and see the prophet praying, you will not recognize a person as more loving than God, but (know that he is not approaching this. Look at the one who is worried and offended by a small insult, although he knows that he will be safe and in peace, and God is dishonored every day and is subjected to strong and severe reproach. Jer. 20:14. Cursed is the day in which I was born. Before this, I mourned my mother, now - day, rushing not against God, but against disasters, like another prophet: You showed me all the labors and illnesses (Habakk. 1:8); the same Job: why did you take me to your knees (Job 3:12)? This one says the same thing, and the other prophets say the same thing. The prophet becomes despondent, is forced to speak against the people, turns to God and, seeing them not changing, suffering disasters from his listeners, is forced again to speak similar things (to the former). Jer. 20:15. Cursed husband. What are you saying? Why are you cursing your husband? Didn’t you recently (before) say: evil food is rewarded for good (Jer. 18:20), and you did this instead of rewarding good news, blaming him for not killing? How can you complain that the Jews want to kill you? If it was good to die then, then even more so after the trial (disasters). Why don't you want to? Do you see that crying has no reason? Crying serves as a reason: it speaks of an agitated soul, not prudent, but seeking only to relieve the burden. (And after a few words). And he not only cursed him, but like the cities that the Lord had transformed, and without repentance; let him be subjected to the same punishment as all cities. Explain what you are saying? After all, he said 141. (But) was what he said the reason that you were born? The fact that you were born was the reason for what (he) said. If so, then even more so (it was necessary to curse) the mother who gave birth or the father who gave birth (σπείραντα), and better yet, neither this nor that. What drunken husband and unjust enemy said this? What barbarian? What kind of cruel person kills in the womb? But these are the words of one who has become despondent. Jer. 20:18. Who died? Finally, he does not pray, but curses shame and sin, because in glory there is shame and grace, and there is shame in sin; This feeling produces a lot of bad things. Do you see that evil is not by nature? Otherwise, no one (then) would have had anything good; and this is first invested in shame. These words left in Slav. B. without transmission, read in ancient Greek lists. translation. And these words in Slav. B. were also left without translation. The word corresponding to the Slavic: all, is not in the Greek text, as in the ancient. Greek translation lists of 70. The answer to this question is not found in the text of Patrology. Read here in Slav. B. the word: there is no corresponding force in the text of Patrology, as well as in the most ancient texts. translation of 70; τῶν δυνάμεων is read in Marshaliansk. sp., according to Heb. text. He said, of course, about the birth of a male baby.