Глава XLVIII

Jer. 48:11. Moab rested in her youth and had no confidence in her glory. Since he always enjoyed prosperity and tranquility, as a result of this he was subjected to this, not taking advantage of the prosperity as he should. I wanted to portray an unexpected misfortune. He wants to say that at first he has not suffered until now, not because he was not defeated by Sennacherib or was not defeated during the wars: the prophecy of Isaiah (Is. 15) about the land of Moab was pronounced under Sennacherib, but he wants (to say) that, in comparison with the present, she did not suffer at all, since it could not be that she lived completely carefree. Or he wants to mean a time of peace, since there are not a small number of years from Hezekiah, during which what Sennacherib did happened, until the final capture of Jerusalem and Nebuchadnezzar’s campaign against other nations. That this is so is shown by further words. Jer. 48:11. He did not change from vessel to vessel and did not go into exile: for this reason his taste remained in him, and his stench was not changed. I used an example to signify the time of his rest. Just as wine poured into a vessel, stored for a long time without change, forms yeast at the bottom of the vessel, and (itself) becomes fragrant and pleasant to drink, so it was, he says, with Moab: left alone for a long time, it receives a state structure and becomes glorious in its improvement, but does not remain so until the end, but is subject to punishment by divine determination. Jer. 48:12. And I will send him despoilers, and they will despoil him. According to the Hebrew text: overflowing, - since it remains true to the metaphor; the idea is also visible from the Greek translation. Jer. 48:18. Get rid of the glory. Jer. 48:18. And sit in the moisture. So there will be no consolation from anywhere, because when God brings misfortune, neither the strength of the body, nor wisdom, nor anything else will help. Jer. 48:20–21. Proclaim in Arnon 239 that Moab is destroyed, and judgment has come to the land of Misor (τοῦ Μησωρ 240), to Helon and to Riphas, and gave. Misor, that is, valleys; Helon also calls other cities as lying in the valley. Jer. 48:25. The horn of Moab is cut off and its arm is broken, says the Lord. That is, the weapon is in his hands. Jer. 48:30. “Not according to his ability, so also his hands” (Οὐχ ί κατὰ τό ἰκανόν αὐτοῦ, ούτως καὶ οί βραχίονες αὐτοῦ 241 ). That is, his deeds did not correspond to his glory: he was recognized as strong, but turned out to be weak during the wars with Moab. Jer. 48:31. Everywhere cry out over the men of the wall (τοίχου) 242 qiradas of confusion. Above the men are the walls, that is, above the strong; qiradas of confusion, that is, the zither of song (κιθάρα μέλους). As if he were saying: destroy her, making her worthy of tears. Therefore he adds: he will utter a song; (so) Explained the expression: kirads of embarrassment, that is, like on a zither, so harmoniously he will sing a lamentable song. Then he says again: Jer. 48:36. For this reason the heart of Moab, like the hares, will ring, and my heart will be towards the men of the wall (τοίχου 243). Kirads of confusion (αὐχμοῦ) 244), like a fortress will ring. That is, for strong men there will be sorrow, like the song of a zither or the sound of a flute. And in the Hebrew (text) it is said: and it will sound again about a wall having strong protrusions. He calls the king a wall, and the people call them ledges. In both, the thought is the same. Jer. 48:45. Fire came out from Heshbon and flame from the midst of Seon and burned the “leaders” (αρχηγούς 245) of Moab. These words were used by Moses, depicting the rapid devastation of the land of Moab by the inhabitants of Heshbon (Num. 21:28). (Using them, the prophet) says that he will undergo a similar punishment now as he suffered before. Jer. 48:45. "And he found the sons of Saon" (καὶ ἐξηρεύνησεν υἰούς Σβ ὼ ν 246). According to the Hebrew text: and he blotted out the owners of the altars; instead of “altars” he said: Saon. You need to put: “Vamoth”, (which) means: altar. But so it is in the Hebrew (text). What was printed in Patrology A μών is obviously a typo. This is how it is read in ancient times. sp. translation of 70; Slavs translation: floor serves as a transfer of Latin. translation. Instead, in ancient Vatnkan. sp., with which Slav agrees. translation, reads: will you not make him happy? In ancient sp. translation of 70, as in Slav. B., the word: τοίχου of the wall is missing. The word: τοίχου is also absent here in ancient times. sp. translation of 70, as in Slav. B. Αύχιιοῦ is also absent in ancient. sp. translation of 70, as in Slav. B. Corresponding to this is Slav. translation: part serves as a rendering of the Latin translation. Corresponding to this glory. translation: and the top of the sons of confusion serves as a transfer of the Latin translation: et verticem fuluorum tumultus