Глава XXI

Jer. 21:1. The word will come soon. Look at God’s love for mankind: he threatened many in words; not convinced; embittered the prophet; showed the future in images: through a rod, a cauldron, a belt, a vessel. He promised countless benefits; brought also the misfortune of drought; got even worse. Finally brings war on them. Since they did not want to be treated with an easy and pleasant medicine, they perform some kind of dissection. But here, too, notice the humanity. So that no one says that it was necessary to strike, he does this too; and everywhere everyone can see it. They were humbled by misfortunes and only then did they resort to God, although even then, not as they should have. And why do you ask, knowing that what was said (by the prophet) is absolutely true? How can you not believe it? If you hear something that agrees with (your) will, do you praise what was said, but if you learn the truth, are you dissatisfied and indignant? Where are the false prophets who say: there will be no war, no battle, no famine, no sword? (And after a few words). Ask the Lord about us. Not revealing any change in (their) grave recklessness, they waited for a change in (the matter of) disasters. Where? Yes, he says. By all our miracles. The deity was expected to strive for glory. Now you remember wonderful events; now you see that God can (do) everything; oppressed by sorrow, do you wax wise? The time for such words is not now, but when he despised them, when he broke his oaths. Look at the fear of an oath: he swore to obey; disobeyed and is punished. So (the point is not) that the barbarian should be punished, but that God should not be offended, and that no one else should commit lawlessness. (And after a few words). I think that Nebuchadnezzar is not so confident in his weapons as in the favor of God. Therefore the eunuch reproaches him. Nebuchadnezzar becomes a teacher for the Jews that one should never break an oath. Jer. 21:4. This is what the Lord says: Behold, I turn. Even if they, he says, wanted to retreat, I will fight with you. Jer. 21:8. And speak to people like this. Joachim, having gone over to the side of the Babylonian king and having imposed on himself (the bonds of) slavery, having given (him) an oath, becomes his tributary. But Zedekiah broke his oath and retreated from the alliance. The Babylonian king comes forward, having a just reason for breaking his oath; but even then God does not betray them. If you want, he says, to get out, you will get deliverance. What should have been done next? They decided to become participants in his perjury. But there was absolutely no need to ask the prophet what the consequence of an oath would be when oaths and alliances were violated. And so that he cannot justify himself by ignorance, so that his subordinates do not experience coercion from their boss, he destroys them too. At the door, he says, there is punishment; you can avoid it. Those who could avoid real death, not swear falsely and remain unharmed, what were they worthy of, having decided, along with death, to incur the guilt of perjury? (And after a few words). You need to know that if the offended person were also a pagan (Ἐλλην), God punishes, because he is His, and besides, he cares more about his own, and the one who causes the offense himself suffers harm. Jer. 21:9. And the one who comes out and runs to the Chaldeans who are around you will live, and his soul will be a gain (εἰς ὠ φέλειαν 142 and he will live. The words: for acquisition in the Hebrew text are expressed more clearly: for prey (εἰς σκῦλά), and the meaning is this: he who does not resort, he says, will die, but he who resorts will live, having become the prey of the enemies. The expression: in acquisition means: it will bring him benefit, life. Jer. 21:11–12. In the house of the king of Judah, hear the word of the Lord. To the house of David, this saith the Lord: judge the judgment to-morrow, and beyond. Having made threats, he exhorts them to change their way of thinking, showing that he is punishing them for their unrepentant failures, so he says: Who would not want to go, seeing the illness sent to him by God? In fact, if such calamities awaited those who remained and were about to perish completely, then why didn’t they cross over? Isn’t it clear that it’s from unbelief? Jer. 21:12. House of David. He didn’t just remind them of David, but so that they would be ashamed of the virtues of their ancestor; if nothing else, they would cease to be evil. Jer. 21:12. Hear the word. Not because it has great power, not because there is no stronger one, not because of this, but for your activity (ἐπιτηδεύματα). Your sins will become food for this fire. Jer. 21:13. Behold, to you, who dwell in the valley of Sora Polen (κοιλάδα Σ ὼ ρ, τὴν πεδινήν 143), the Lord speaks, as you say: who will beat us or who will enter our houses, and so on. The (word) Sor in the Greek translation is not well explained, since in Hebrew it is written Sur 144, which means: stone. A denotes Jerusalem, which is located on the rock of the valley, and called the rock of the valley by the location of the place, since the places near Jerusalem are surrounded by mountains; there is a valley around (it). Predicts terrible events for Tiru; Ezekiel and Isaiah talk a lot about Tyre, because they became arrogant, because, having the means to learn from the neighboring Jews, they did not take advantage of anything. Therefore, it concerns these nations first because Jerusalem was near them. Next you will hear how he concerns Babylon and all the others, and you will see his general care. Instead: εἰς ὠ φέλειαν is read in ancient Greek. lists εἰς σκῦλα, which is translated into the Slavs. B.: captured. This is how the given words of the Greek translation are read in its ancient copies; corresponding to them in Slav. B.: in the fortress and the field, the udolia serve as a transfer of the Latin translation: vallis solidae atque campestris.