Глава XLVI

Jer. 46:2. Against the power of Pharaoh Necho, king of Egypt, who was over the Euphrates River in Carhamish, Nebuchadnezzar, king of Babylon, defeated Jehoiakim, king of Judah in the fourth year. This was said at that time - this is not the beginning of the vision of Egypt, but a reminder of what was said then. This Necho, having defeated Josiah, installed Jehoahaz. And when Nebuchadnezzar came, he defeated Jehoahaz and installed Jehoiakim. When his kingdom was wavering, the Egyptian king, arriving at the Euphrates, entered into battle with Nebuchadnezzar. Since the Jews thought a lot about the power of the Egyptians and strongly desired their help, they threaten Necho with defeat and death and, having spoken about war, declare help to the fighting Jews useless. Another pharaoh was Uafriy (Οὐαφρήν); (a) this one is Nehao. See how God taught them in advance by examples. He was greatly defeated when Joachim was struck; and they did not become any better. Look where I met you - on the Euphrates. Why does this prophecy begin by talking about arming themselves, and with great care describes all their weapons, almost imitating the military leaders who lead to war and encourage (the warriors)? Or is he saying this ironically? Look: it shows both the type of battle, as present, and how they will be defeated. Neither quickness of legs, nor bodily strength, nor anything else (like that) will help when everyone is surrounded, unless there is the help of God. Jer. 46:7. Who is the one like the river. Not because of their multitude he compares them to the Nile, but also because they know the river and the strong current, and showing that military art is from God, just as that (river) increases according to the divine dispensation. To show how this pleases (εὐφρα ί νει) God, nothing is done according to the will of people (οὐδέν ἀνθρ ώ πινον γίγνεται). As you prepare, I do not prevent you from knowing that it is in vain to fight with God. Jer. 46:11. Go to Gilead and take the ritual “for the virgin daughter of Egypt” (παρθέν ῳ θυγατρί Αἰγύπτου 229): you have multiplied your healing in vain, and you have no purpose. That is, help her and you, along with others. Gilead refers to the Israelites, meaning the inhabitants of the place (of residence). It was also a priestly city, so he says: take the ritina, that is, the plaster. This is as if to say: just as before, when you were pious, you helped the people through the priesthood, so now, having become lawless, you can heal the wounded in the war. 230, since they often received salvation in battles with enemies through the prophets who lived there. That is, he says that, being now wicked, take advantage of the help of idols in the present circumstances and help the Egyptian king, whom you consider to be a protector. And this is said ironically, because no matter what you do and no matter what helpers you call, it will be in vain. Jer. 46:12. As if the strong met with the strong, and both together were exhausted. That is, the assistant and the boss both fell into the same thing; in other words: none of those who were with Nekhao remained. The same stories continue to this day; then the vision of the Egyptians begins. The evidence of misfortune is clear from the fact that they were exhausted in the battle. Jer. 46:14. Stop and get ready, as the sword has “devoured” (κατέφαγε) “your tree” (σμίλακά σ oi) 231. That is, your strength or security, (to mean which) I used a metaphor, since the named tree (σμίλαξ) is a thorn that spreads widely; it is especially used by those making hedges in the fields; from the fact that they intertwine (thorn) many times, the hedge becomes strong. For the sword has devoured your tree; the grass eats everything up. Jer. 46:15. Why has your chosen calf escaped? He speaks to the Jews. He calls the Egyptian Taurus, as strong; This was the idea they had about him. Then (follows) the reason. Jer. 46:15. Don't remain. For the Lord destroy it. I could not resist the divine decision. Apis is your king, or rather, the god of Egypt; This is the name given to a calf that eats straw and is considered a god. Jer. 46:16. Every one to his neighbor says: let us arise and return to our people. On behalf of the sword of Hellenism. Each one, that is, a comrade-in-arms. (In the words given, as it were) he says: then they realized that they had helped the Egyptians in vain. On behalf of the Hellenic sword is not well translated (in Greek). In Hebrew it says: from a sharp and strong sword. And here the dissimilarity in translation occurred due to the similarity (of words). The word: Ioanan means: Hellenes, therefore from him the Ionians (Ἴ ωνες) and the word: Jonah (Ἰ ῶνα) means: sharp, cutting. As a result of this eponymy, instead of: “from a sharp sword” it was translated: from the sword of Hellenism. Look how carefully he describes everything and stops attention due to firm confidence. Jer. 46:17. Say the name of Pharaoh, king of Egypt, “sanoe” (Σανωέ), Evir (Ἐβηρέ), Elmoith (Ἐλμοήθ 232), time has passed (καιρός παρεγένετο) 233. These are Hebrew words. Their meaning is, apparently, as follows. Time has passed. Saon (Σαόν) means noise (ήχος), namely strong and glorious; the word: evir (means) you have passed, and elmoith - passed. So he says that the glorious and everywhere exalted Pharaoh has lost his due honor and the time has come for his judgment. In the words: name his name, in accordance with the custom of divine Scripture, he used the name instead of the subject. The time has come, noise along with confusion; says that he was deceived or ignorant of alliances. Like Tabor between the mountains, like Carmel by the sea, so (surely) he will come, so, he says, he will be great and invincible. Jer. 46:18. As I live, says the Lord (Κύριος 234), “king of hosts” (βασιλεύς τῶν δονάμεων) 235 his name: for like Tabor on the mountains and like Carmel in the sea, so he will come. He showed the enormity of the misfortune by example. What he wants to say is that just as Tabor, between the mountains and Carmel, is embraced by the sea, so you too will be engulfed in disasters. Jer. 46:19. The living woman of Egypt shall make for herself vessels of captivity 236. That is, put an end to the war and, taking the vessels of transmigration, follow the rulers; in other words, you will be resettled. No one can plead either the weakness of the body or the insignificance. Be like fatted calves; arm yourself; The war is not in our city. Be the first to speak; you will be like locusts. Jer. 46:20. Beautiful young woman (καλή), decorated, “beautiful” (κάλλιστη) Egypt, ruin from midnight came to nude. According to the Greek translation, it is clear what he is talking about, (namely) that the strong and adorned (youth) will be taken away by the Babylonians. The Hebrew contains a more expressive thought. Instead: destruction from midnight will come upon her, it is said, according to it: “the gadfly will attack you”; it is a type of animal that bites oxen and infuriates them. Thus, Egypt likened a very noble and beautiful heifer, and the Babylonian king to a gadfly, in order to show the weakness of Egypt and to say: you, who seem to have great strength, will be deprived of strength by those considered weak. He also says where the defeat came from. Clearly, from God, because those who were as numerous as locusts were defeated. Jer. 46:22. Their voice is like a serpent. Jer. 46:22. Ponezhe "on the sand" (ἐν ἄμμῳ 237). Jer. 46:23. They will cut through her forest. You see an extraordinary defeat and - beyond expectation - a victory. Fear not, for I will bring you back; predicts to them secretly and well: do not be afraid, because you were near. Jer. 46:25. Behold, I will visit her against Ammon (her son), and against Pharaoh, and against Egypt, and against her gods (αὐτῆς), and gave... The Ammonites were in alliance (υπόσπονδοι) with the Egyptians; they hoped a lot for their help and were valued by the Egyptian king before all other peoples; That's why I remembered Ammon. This is how it is read in ancient times. Greek sp.; Slavic translation: virgin daughter of Egypt corresponds to the Latin translation of blessed. Jerome. Further words of the Greek text: ῶνε ί διζον δὲ αὐτοῖς do not give the corresponding meaning, and therefore are left without translation. The corresponding stage of the words is the Slavic translation: this, which is around you, serves as a transfer of the Latin translation: ea, quae per eirenitum tuum sunt. These words are read similarly in ancient times. Vatican. sp.: Ἐα ὼ ν Ἐσβει Ἐμωὴδ. Corresponding to the Slavs. translation: confusion before time represents the transfer of the Latin translation: tumultum adduxit tempus. These words are absent in ancient times. Vatican. sp. Κύριος is also read in ancient times. sp. lane 70; The Slavic tsar serves as a transfer of the Latin translation. In ancient Greek sp. these words are missing; they are read in Hebrew. t. What is read in the text of the Patrology κατοικίας θυγατρός Αίγυπτου is not taken into account as not found in ancient times. Greek sp., in which it reads: κατοικοῦσα θύγατερ Αἰγύπτου, according to which the Slavs were made. translation. This is how it is read in ancient times. sp. translation 70; corresponding to this Slavs. translation: with force serves as a transfer of the Latin translation or Hebrew. text.