Глава XXIX

Jer. 29:1. And these words. Why, tell me, does he send to those in Babylon? Didn't they have Ezekiel here? What is the purpose of the message? Comes from excess (ἐκ περιουοίας) 171. since it was natural for them to treat with great respect the one who spoke from the church, from the sanctuary, then this is what it means. But look (how) the evil was widespread: the false prophets spoiled those there too. Jer. 29:21. I betray 172 into the hands of Nebuchadnezzar, king of Babylon, and further. These were false prophets, and when Jeremiah, after the death of Hananiah, wrote a letter containing what he had predicted to those who were in exile, they prophesied the opposite. Therefore God speaks against them through the prophet: Jer. 29:21. To Ahiab and to Zedekiah. He who heard about who Ahiab was and this unfortunate one, who was burned, recognized the prophecy and their hidden sins. Jer. 29:23. For the sake of lawlessness in Israel (ἐ and Ἰ σραὴλ) 173 and fornication with the wives of citizens. Hearing them say this, the Babylonian (king) sent for them, brought them to Babylon and put them to death by fire. In the words: a fornicator with the wives of citizens, the Hebrew (text) says: “his neighbors” (ἐταίρων αὐτοῦ). But I am a judge and listener, says the Lord, that is, what you do in secret, hiding from many, I see and subject you to punishment. He also talks about what will happen to their wives. Jer. 29:26. The Lord will give you a sacrifice. What then? And to this Samea sends a prophet? Here are three prophecies: one, that they will spend seventy years, another, that they will return, and the third, that Ahiab will die and become a curse. Jer. 29:28. For this reason (διότι) I sent an ambassador to you (ὑμ ᾶ ς 174) to Babylon, saying: There is a long time, build up the churches, and so on. Samey was a migrant along with (other) captives; rejoicing at his return, he consoled himself with those who spoke about it. When the prophet wrote that message and convinced the people to be content with life in Babylon, then, indignant at Zephaniah, who was a priest at that time, he first of all wrote about what I brought from the prophecy, blaming Zephaniah for not punishing Jeremiah, who sent the message. And the expression: lock of Sinoch (t ὸ ἀπόκλειομα Σινώχ 175, means: imprisonment, since “sinoch” means: imprisonment. In Hebrew, guards (or prison, φυλακή) cannot be clearly designated); instead of “prison” imprisonment is used. Jer. 29:32. I'll visit you now. What could be more significant than this? Samey did not have a chance to see the future blessings of Jerusalem and (through this) confirmed that they did not appear on their own. Since those around Jehoiachin voluntarily submitted, so that they do not think that they received less by obeying God, look, he says what befell these. Of course, of course, the excess of love of the prophet for his fellow tribesmen. Instead of what is read in the text of Patrology ύμ ᾶ ς “you”, it is read, according to the ancient. Greek lists, αὐτούς I in Slav. B. This is how it is read in the ancient Vatican. sp., according to Heb. T.; instead in Sinai and Marshallian. sp., with which Slav agrees. B., reads: ἐ and Ἰ ερουσαλ ή μ Jerusalem. This is how it is read in ancient times. Vatican. and other sp., instead of ή μ ᾶ ς us, read in Marshallian. sp. and ev. t., with which Slav agrees. B. Instead, in ancient Greek sp., with which Slav agrees. B., reads: εἰ τὸ ἀπόκλεισμα καὶ εἰς τὸν καταράκτην in the shutter and in the treasure.