Глава XXXI

When others perish, he speaks of what concerns the Babylonians. Jer. 31:2. This is what the Lord said: I found warmth in the desert with those who fell by the sword, going into the union of Israel (πορευομένους εἰς σπονδο Ἰ σραὴλ 177: go and do not consume Israel. The Greek rendering is very unclear; the same thought is preserved in the Hebrew: “he who was left by the sword found mercy in Me, as Israel was in the wilderness.” What the Greek called warmth (θερμόν) in Hebrew means: “mercy”; the misinterpretation occurred due to eponymy. The word “om” (ὣ μ), pronounced with a strong aspiration in Hebrew 178, means “warm”, and “in” (ῆν) 179 means “pleasant beauty”. With those who fell by the sword, that is, taken (ὑποληφθείς) by the sword, which means: “those saved by death, I save them.” “Coming into the covenant of Israel,” that is, when I walked in the wilderness to calm him, which is more clearly expressed in the words given below. Jer. 31:2. Go and do not consume Israel. That is, when I went ahead of him to calm him down, because the Hebrew (text) says so. And go, it was translated unclearly, because the translator did not keep the time; instead of: “he who goes,” he put: go, because Moses says so: if you do not go, you will not bring me out (Ex. 33:15). Do you see? Everywhere he tries to show that everything is from Him. Said: While the Babylonians perish, you will be saved. Then he shows what is beyond hope and human considerations - that they will not perish. Just as if someone, among many fallen, finds someone else warm, breathing and giving up the spirit (ἀποψύχοντα), then, as far as possible, he will drive away the enemies from him, so that he will bring him to life, which will be the subject of surprise, so, to speak, it happened with you. From among them I raised you up, having found you dying in the path of the enemies, I prevented those who sought to attack (you) when you had no hope of salvation. Jer. 31:3. The Lord will appear to him from afar: He has loved you with eternal love. This is what the prophet says, that is, in visions God showed me what was said in ancient times, from time immemorial, how out of love I led the people in the wilderness, and said to me now: I have loved him forever with that love, that is, to the end, and for this reason I will not allow him to perish, but I will save the people (appointed) to resettlement. Jer. 31:3. For this reason I have drawn you into generosity. That is, out of this love he now honored him with mercy, freeing him from the Babylonians. And he pulled you in (it is said) to show that he pulled out, despite strong holding. In bounty means: I clothed him with mercy. Not for a while, like you, even though you have done a lot, I love you. I am compassionate and sweet, I reward not according to its worth. Jer. 31:4. For I will reward you and you will be rewarded. That is, I will again give you an ancient appearance, so that no one can resist. Indicates signs of great freedom and deep peace; and the very words are coveted. Jer. 31:5–6. Plant and praise, for it is the day of the answering call (ἀπολογουμένου) 180 in the mountains of Ephraim: arise, and let us go up (ἀναβῶμεν) 181 to Zion to the Lord our God. The idea of ​​the Greek translation is that when you return, you will enjoy the fruitfulness of the land, owning it; This is precisely what the words indicate: in the mountains of Ephraim, where part means the whole earth; (through this) as if he says: go to the church with zeal, praising God. And according to the Hebrew (text) it says: “They will plant it and eat the fruit. There will be a day on which those who guard the grapes will cry: Arise, and let us go to Zion.” The thought remains the same; when using both (texts), special piety is visible. Jer. 31:5. “Yako nasadiste” (ὅ τι ἐφυτεύσατε) 182. Look: everywhere, repentance (conversion) adds to benefits. Jer. 31:7. Rejoice with joy and shout to the head of tongues. That is, cry out before the pagans, not at all afraid of them, due to My help. Jer. 31:8. I am leading them from the north and will gather them from the ends of the earth on the Feast of Passover. That is, just like on Easter, I will do it so that everyone will return willingly. Then he talks about the holiday and the time. You see that you left on Easter at a time when they could have left Egypt. It was no coincidence that this was the time of both entrances (εἰσόδου). You know what it was like. Then they enter again. So the crippled, at that time physically healed, will become fathers. Since it was natural for them to be despondent when they saw the length and severity of the journey, they rightly destroy this fear, saying that you will come, not as fugitives, undisturbed, but with honor, consolation and in proper peace, although what reason can understand that when the city was taken, the rulers were enslaved, the slaves from those who enslaved these rulers were allowed to go to their fatherland? Pay attention to the necessary reason for salvation, which does not allow them to be proud. I save them not for merit, but according to a natural disposition (φυσικῆς διαθέσεως). This shows that it will save everyone. No father despises his firstborn son, and no one who is saved by his father can be proud. Jer. 31:10. Hear the word. Especially one who has sinned, especially one who is corrupt and has no hope of salvation. Make the whole universe a witness to the words; so we hope for them. Jer. 31:10. Rtsyte: dispelling. Look how beautiful it is when they do not tolerate any evil from people; If anyone does not believe that the war was sent by God, then, seeing the most difficult return He accomplished, let him believe about that one. Jer. 31:10. Like a shepherd. Do you see that it is God’s work when a war of unequal strength occurs? Look at the succession of blessings, at the wealth of gifts, at the abundance of prophecies, so that you will rejoice not only in what you have in the present, but also in what you expect in the future. Jer. 31:12. And their soul will be like a fruitful tree. That is, they will be filled with every good thing. And according to the Hebrew text it says: like a garden filled with water. Jer. 31:13. Then they will rejoice. That is, then there will be no widowhood; At the present time they had not marriage, not the birth of children, but punishment, and children served as the cause of misfortune for them. Every age will feel the pleasure. Not through untimely intoxication, but I will rejoice. To those he promised the blessings of the earth; although these 183 did not have land, benefits will flow to them, he says. Jer. 31:15. This is what the Lord says. This was under Herod; was and now (ἤ δη). Jer. 31:18. Hearing, I heard Ephraim crying: You punished me and punished me. Having spoken about the return of two tribes, he indicates that ten tribes will also return, having received no small benefit from captivity. Like a Taurus, we haven’t learned. That is, I became stubborn, like an ox that does not yield to the yoke. The hope of salvation is not small; and this (serves) as confirmation of what was said: if they repent, it is obvious that they will be saved. Jer. 31:18. I haven’t learned to be like a Taurus. His galloping showed his unreasonable age, the injustice of evil acquired and the recklessness characteristic of youth. Being young, not knowing the yoke and the power of the mind, I was no different from the jumping calves, simply and, as it happens, running everywhere, not seeing what is in front of my eyes, throwing myself off cliffs. There is great virtue if we are converted when God converts. Jer. 31:19. The afterbirth 184 of my understanding “cried little” (ἐκρότησα ἐπὶ μικρόν 185). That is, after captivity he repented. The expression “cry” is used to refer to those who repent. Jer. 31:19. And “I was shocked and obeyed you” (καί γε ἐνετράπην καὶ ὑπειξά σοι 186), as I received reproach from my youth. That is, because I remembered the sins of my youth. And he calls youth what happened under Jeroboam, who made an innovation through serving the calves. If you do not punish every sinner, you need to grieve. After all, punishment more strongly arouses shame and the consciousness of many other sins. But now it’s the other way around: when we sin, we are not ashamed; and when we are punished, we lose heart, confusing the times. The righteous were not so, but those who were punished were in good spirits (ἐφρ ό νουν μέγα), like the apostles; and when they sinned, they were so ashamed that not only during the misdeeds, but also after that, and after the end of the punishment, they complained and cried. (And after a few words). Jer. 31:19. And I groaned (ἐστέναξα) in the days (ἐν ήμέραις) of my shame. Groaning is a medicine against sins, partly preventing one from falling into them, partly destroying what has been done. Jer. 31:19. And showing you. Do you see what a benefit it is to acknowledge sins? This makes us more submissive to God. I’m not talking about sinning, but about being aware of the sin (committed). Jer. 31:20. My dear son Ephraim. That is, you are dear son. Childhood nourishing (-tender), that is, with which I was comforted; used a metaphor (borrowed) from fathers who play with small children. I will remember the memory and... Hebrew (text): “Therefore My bowels turn (ἠ λέγχθη) to him, and I will have mercy on him, said the Lord.” For this reason, “I looked upon (έπεσκεψάμην 187) him,” that is, due to my disposition towards him, I could not see him in misfortune. Do you see the change that has been made? He (who was) in the land was disgusting, hostile, hostile (made) a beloved child - (from which it is clear) that this is not only a matter of nature - a free and noble child. Jer. 31:21. Set up for yourself Sionim (Σιώνιμ) 188 guards (σκοπούς). “Sionim” is understood to mean: signs (σημεῖα). So he says, mark the way, as if placing watchmen on it, because you will walk along it. Jer. 31:21. Create “for yourself” (δὲ αὐτῆ) torment. It is not clearly stated in the Greek (translation). In Hebrew it says: “set yourself signs”, instead - torment. Or maybe the Greek translation contains the idea that place an observer (τὸν σκοπόν), that is, a sign of where the punished woman came from, so that when you return, you will know the importance of the event. One must keep in mind that in Hebrew there is no (word) punishment. Jer. 31:21. “Give your heart to your shoulders” (Δὸς τὴν καρδίαν σου εἰς τούς ὤ μους σου 189), on the path you also walked. That is, remember your heart (τὴν καρδιάν σου), the path that you walk while suffering. Jer. 31:21. Turn to your cities weeping. According to the Hebrew text: “return to these thy cities”; instead of: sobbing he has: “these”; here the difference in translation occurred due to eponymy, since “ala” (ἀλὰ) means “sorrow”, and “barely” (ἐλὲ) means “this”. This is how you need to understand the Greek translation: return to your cities weeping, that is, she who now leaves with sorrow will return with joy. Jer. 31:22. How long do you turn away, you dishonored daughter? According to the Hebrew text it says: How long will you disgrace (διασύρεις), a daughter who sins, or one who constantly turns aside (from the straight path)? That is, if you repent, God will immediately return you from captivity. Jer. 31:22. The planting is new, and in it mankind will live in salvation. That is, God will make you a new plant, new instead of “young.” When will it do it? When you return, when He grants you salvation. Not as before, only to cease again; all this is kept silent and there is no talk. There are blessings everywhere, even among the neighbors: a righteous and holy mountain, not (in the sense) that stones have virtue, but that they live. The glory of the living is usually communicated to places. Look (what) the change is. Jer. 31:24. And he will be exalted in the herd. That is, it will gather like a flock. Great good is not when we enjoy blessings, but when (this happens) according to the will of God, when it pleases Him too. Jer. 31:26. For this reason, I arose from sleep, and I saw and my sleep was sweet. This, he says, was revealed to me when I was sleeping and having a pleasant dream. Jer. 31:28. And it will be like this. With what diligence, he says, I did this, (I will do) this, which is more characteristic of Me. So let no one disbelieve. Being so zealous in punishment, which is alien to Me, I will all the more strive for what is characteristic of Me. Ezekiel also says this (Ezekiel 18:2–3). However, tell me, has this happened before, has such injustice ever happened? When the fathers sinned, was another punished? And how, tell me, can this be tolerated? (And after a few words). Let's delve into what was said. They don’t reproach, he said; did not say: let it not be, showing that it did not exist before. If he had said: in these days this will not happen, he would have clearly shown what happened before. And if he says: in thy days they will not speak, then this is an expression of their corrupted understanding. Jer. 31:30. But everyone will die by their sin. (This) is some clear prophecy that Paul mentions in the Epistle to the Hebrews (Heb. 10:18): where there is remission of sins (ἁ μαρτημάτων), there is no offering for sin (ἁ μαρτίας); there will be time (ἔσται καιρός). Doesn't say which, when or after what time; I wished to leave this unclear. Jer. 31:32. Not by covenant. Tell me, why didn’t you give the same covenant? Condemned (κατέγνω) him; wasn't perfect. Therefore there was no need to give at the beginning. People make laws and want them to always remain in force, but You do not. Since they did not remain in the covenant, I left them neglected. (And after a few words). If you wish, I will cite the apostolic words that are completely consistent with what was said: why do you force (βιάζεσθε) to lay on the yoke, but your fathers were not able to bear it (Acts 15:10). You see that grace was given for this purpose, so that by grace the promise might be established. Jer. 31:32. As if I didn’t stop. Not to remain and to transgress are the same thing. Therefore, one who gave the new and the old (testament). Jer. 31:33. I will make a commandment to the house of Israel and to the house of Judah (τῷ οἴκ ῳ Ἰ ούδα) from these days, says the Lord, giving my laws in their thoughts and on the “insides” (στήθους 190 of their hearts I will write. Moses commanded that the law be read to everyone, but after seven years. So, he says that I give them such my knowledge so that they do not need to read, but in thought they have a concern for good things. Nowhere does he mention the (pagan) nations, so as not to give them a reason 191, just as Christ says: I was not sent only to the lost sheep of the house of Israel (Matthew 15:24). Jer. 31:33. Giving ladies (διδούς δώσω) 192 Tell me where did this happen? The law was written, and for us the inspiration (ἐπίδειξις) of the Spirit is countless testimonies. Jesus did not deliver anything written. Not stone tablets, not inscribed letters, but their mind (ἡ διάνοια) will be the pillar for the law given by Him. Jer. 31:33. And on the heart. And look: it was impossible for everyone to see on the board, but from the apostles all the animate columns (ἔμψηχοι στῆλαι) went around the universe, carrying on themselves the writings of God that they had, which were written not by a reed, not by ink, but by God himself. Look at the equality of the Father and the Spirit: those tablets were inscribed with the finger of God, and these - by the grace of the Spirit; those were broken, at the very beginning, pointing to the end; this event served as an image that the law would one day cease and that their yoke would be removed. But here there is nothing like that: these tablets remained, untouched by time. Jer. 31:34. And he won’t teach. Tell me, what is the need for teaching? Which country do you want to go to, which sea, which land? To the barbarian, to Hellas, to the cities, to the desert? There you will find a cross, you will hear countless stories. And the desert, and the universe, and the mountains, and the level places, speak loudly about Christ. (And after a few words). Just as this sun shines not only on the great, but also on the small, so the sun of truth illuminates with the light of knowledge the souls of the small, the great, slaves, free, bosses, subordinates, kings, subjects, young, old, in a word - all people. Jer. 31:34. As if everyone knows me. This gives one water of revival. Do you know the true symbol of this law? But the law is not like this: for everyone knows me; are called not 193 for labor and effort, but for the forgiveness of their misdeeds and the remission of sins. For not all that are of Israel, these are Israel: neither are they the seed of Abraham, even all children (Rom. 9:6). Which Israelites is he talking about, listen. If, he says, the people of Israel are like the sand of the sea, the remnant of them will be saved (Isa. 10:22). Explaining this more carefully, blessed Paul says: God will not (οὐκ) cast away his people: for I also am an Israelite, seven, from the seed of Abraham, the tribe of Benjamin (Rom. 11:1). You see the remnant of the apostles who received the word of Israel from them, three thousand and five thousand, the multitude indicated in Acts (Acts 2:41; Acts 4:4). Jer. 31:36. This is what the Lord says. He speaks of His deeds to confirm His words. Jer. 31:37. If these laws cease to be silent before me, says the Lord, then the race of Israel will cease to be a tongue before me all the days. He speaks about the laws of creation, as he discusses this. Just as it is impossible, he says, for me to overthrow the laws laid down in creation, so (this is impossible) regarding the promise (given) to the Jews through Abraham. Jer. 31:35. Even if the sky is lifted up on high and if he humbles himself from below the earth and I have rejected 194 the whole ( π ᾶ ν ) family of Israel, says the Lord about all that he has created. That is, if the height of the sky can be measured and the depth of the earth explored, then it is possible that I will reject the race of Israel. (By this, as it were) he says: just as I decided to create this, the above, and what was created remains, according to the established laws, so the promise to Abraham will remain unchanged. And now through their captivity he did not break his covenant with him. Jer. 31:38. These days are coming, says the Lord, and the city of the Lord will be built from the pillar of Hananiel (A νανιήλ 195) to the gates of the corner, and beyond. That is, from the tower of Ananial. And he wants to say about the size of the city that it will be larger than it was before. Hananiel was one of the military leaders. Jer. 31:39. And the hope of the ropes will come forth (ἔτι ἐλπίς σχοινιών) 196 dimensions of it. He talks about measuring the city, that is, from the corner it will go in a straight line (line), since there is good hope that, with the help of God, it will reach the expected (limit). Up to the hill (βοονοῦ) 197 Gariv (name of the place) and will be embraced by Goath (τῷ Γοαθα 198; this is again the name of the place. Jer. 31:40. And all the valley of Phagarim (Φααγαρίμ) 199 and the ashes of Phagarim (Φααγαρίμ). That is, where dead bodies are placed. And ashes instead: tombs (κοθέσια or νεκροθέσια). The following words also mean the same: and all Anasarimoth (A νασαριμ ώ θ) 200 instead of: “place of dung.” Jer. 31:40. To the watercourse of Kedr, to the corner of the eastern horse gate, the sanctification of the Lord. That is, what was previously outside the city for throwing away manure, will be included in the city, and will be decorated and the whole place will be holy to the Lord, that is, set apart for God. The eastern horse gate, that is, the horse gate located to the east. In ancient Greek sp., as in Slav. B., these are unreadable again. Of course, the Jewish “boor.” Of course, the Hebrew “hen”. This is how it is read in the text of Patrology in accordance with the Sinai book; instead, in ancient Vatican. and other sp., with which Slav agrees. B., reads: ἀπολογουμένων - answering. A ναβῶμεν according to Heb. i.e., instead of ἀναβήτε rise, as it is read in ancient. sp. translation of 70 and Slav. B. This is how the opening words of Art. 5 are read. in ancient times Vatican. sp.; instead in Sinaisk., Alex. and Marshall. sp., with which Slav agrees. B., reads: ἔτι φυτεύσατε plant again. By “these” we probably mean those named in v. 14. priests. What is read here in the text of the Patrology πρ ό τερον instead of ὕ στερον is probably a printing error. Instead of what is read in ancient times. Greek sp., with which Slav agrees. B., ἐστέσναξα ἐφ ’ ἡμέρας risen per day. A similar reading is given below. Instead, in ancient Greek sp., with which Slav agrees. B., reads: καὶ ὑπέδειξά σοι - and showing you. This last reading is given below and here. Instead of what was read in ancient times. Greek sp., with which Slav agrees. B., ἔσπιυσα - struggling. Instead of Σειών - Zion, as in ancient. Greek sp. and Slavs. B. These words are also read in ancient times. Greek lists. The Slavic translation: direct your heart to the path of rights serves as a transfer of the Latin translation: dirige cor tuum in viam rectam. Στήθους is read - in addition - in the Marshallian book; in Slav. B. there is no corresponding one. Probably a reason to attribute the words of the prophet to oneself. In Slav. B. δ ώ σω left without translation. “Not” was introduced into the text at the request of the meaning of speech. Particle: οὐκ – “not”, read in ancient times. sp. translation of the 70, is missing here, according to Heb. text. Instead, it is read in ancient times. sp. Greek translation, with which Slav agrees. B., Ἀναμεήλ Anameil. In ancient Greek sp., as in Slav. B., these words are unreadable. In ancient times Greek lists of βουνών – graves (Slav. B). In ancient Greek sp. this corresponds to: κ ί κλ ῳ ἐξ ἐκλεκτῶν λ ί φων - around the chosen stone. In ancient Greek sp. this corresponds to ἀσαρημῶθ; read in Slav. B.: the entire vale of the dead corresponds to the translation of the blessed one. Jerome. In Slav. B., according to the ancient. Greek sp., Asarimoth.