Глава XXII

Jer. 22:6. Thus the Lord speaks to the house of the king of Judah: Thou art Gilead unto me, O chief of Lebanon, lest I place thee in the wilderness, in uninhabited cities. He calls Jerusalem Gilead to show its glory, because Gilead was also famous. (In this comparison) a thought is hidden; I wanted to express what concerns er 145 with an example. He wants to show that just as Gilead is the head (ἀρχή) of Lebanon, because it is more glorious than all the cities that lie near Lebanon, so you stand at the head of other cities. But since you turned out to be, he says, ungrateful to Me, I pronounce judgment on you. Jer. 22:6. Do not weep for the dead, weep for him below: weep for the departed, as if he will not return, he will see the land of his birth. Joachim, the father of Jeconiah, suffered a severe death: taken by the Babylonian king, he was first bound with copper chains, then the murdered man was thrown out in front of the walls, not being awarded burial by the barbarian. After the Babylonian king departed from the city, he collected the remains of his 146 and laid them at the place of death. So God predicts through the prophet that during his lifetime he will suffer the worst for iniquity. Therefore, the words: do not weep for the dead, below weep for him refer to Joachim, and weep for the departed, as if someone will not return, refer to Jeconiah, since after a three-month reign, Nebuchadnezzar resettled him in his land. In no case does he speak about Josiah, because he did not suffer anything extraordinary; Having led a good life, he was taken (from among the living) before those who had to slave and die in a foreign land. Jer. 22:11. Now the Lord spoke this to Sellim the son of Josiah, king of Judah, who reigned in place of his father Josiah. He calls Jehoiachin Sellim; That's what they called him. Explained (this name means): peaceful. Since Joachim, his father, who was appointed king of Egypt, was taken captive by the Babylonians and Jeconiah reigned, he calls him peaceful, since the land will not be devastated by the Babylonian king, as being in an alliance, and (he) will not dare to make him his captive. He speaks of the one who went to Egypt; that is the most extreme misfortune, that even after death it cannot reach the fatherland, but will be abandoned without burial; nothing could be worse than this. Jer. 22:11–12. No one will be perverted by this. But in that place, even if he knew it, he will die there, and no one will see the sowing land. They thought that he would return again, promising to pay tribute, just as Manasseh returned. He advises not to rely on this. It is clear that Jeremiah said this when he was taken captive in the city, and Zedekiah began to reign; Nebuchadnezzar appointed him to rule this place. Thus, what was said at the beginning of Zedekiah’s reign was combined with the answer given to the ambassadors from him to the prophet. Jer. 22:13. Like (ὡ ς) 147 one who builds (ό οἰκοδομῶν) his house with unrighteousness, and so on. He speaks about Zedekiah, condemning him as caring for the excessive beauty of houses, and accusing him of offending those who served and worked (for him). Refers to Joachim as making beautiful buildings from stolen goods, decorating the house and depriving the mercenary of wages. Why are you building a house and destroying the salvation of your soul? The neighbor does; if it were a stranger, he would have to lose his pay. Jer. 22:15. Food will reign as you compete with the cedar (ἀμιλλ ᾶ σαι πρὸς τὴν κέδρον 148. That is, will you remain in the kingdom and raise the buildings high? Jer. 22:15. “Didn’t your father eat and drink and execute judgment and righteousness? And it was good for him then." δικαιοσύνην ? Τοτε ἀγαθὸν ῆν αὐτῷ ) 149 . Your father, that is, David became famous not by oppression and care for houses, but by serving God. He means either Josiah or Ahaz, the one by nature, and the other by (similarity) of morals (ἀπὸ τοῦ τρόπου). Do you see where beauty lies? Not in the outline of the members, but in good use. Jer. 22:18. For this reason, the Lord spoke to Joachim, son of Josiah, king of Judah: they will not mourn, alas, lord, alas, brothers 150, and so on. Some said that this is different from what was said before, but I think that it is in accordance; I find the meaning to be this: he recalled what happened under Joachim, which he predicted in order to convince them of the truth of his words. Jer. 22:19. We drag along (σομψησθείς). What does it mean: dragging along? Symmachus says: collected like dung. Having killed him, the Babylonian king abandoned him and he was not buried, or buried like a donkey, mixed with dust, earth and dirt. Due to the confusion, his body was not mourned and his body was not washed, which was especially difficult. Do you see the courage of the prophet, that he predicts and is not deterred by fear? Jer. 22:20. Go up to Lebanon, and give your voice to Bashan and cry out to the floor of the sea. That is, when I spoke, they did not listen to me. Did you ascend? I don’t think so, but (it was said so that) the voice could be heard. Jer. 22:20. Like erase the essence. Talk about her companions (αὐτῆς), in whom she hoped. Jer. 22:21. I spoke to you in your fall and said: I will not hear. That is, I announced threatening disasters and they rejected the verbal admonition. Jer. 22:21. And if you advertise: I won’t hear. And what formerly had the character of virtue is lost; when he smote them, then they sought him. Although someone in grief might not have heard, you have always been like this, and not now (only). Jer. 22:22. The wind will save all your shepherds. Under which I hoped to be safe. What we rely on, God destroys, so that we do not hope for it and do not expect (help) from it. Jer. 22:22. And then you will be ashamed. Because they are not, he says, but are exterminated from among (the living). Jer. 22:24. I live, says the Lord. As someone draws a sling (σφενδόνην) while carrying it in his hand, so I will deal with him 151 and will not protect him. And if God does not protect, who will deliver him? Jer. 22:25. And I will deliver you into the hands of those who seek your life. I think that this is said in a similar sense. Since Jeconiah, he says, was relied upon and thought to be safe, this is because he was appointed king of Babylon, and then because being in the church and in Jerusalem (the people) would not be subjected to anything, then (in view of this) tell him in advance not to rely on this, which turned out to be the case. It is said: on my right hand, that is, in the church, where I usually give help to those who are here. “The lips of a despised and rejected man” ἀνὴρ αὐτός ) 152 that is, Jehoiachin. “Humiliated lips” for blasphemy, and “rejected” as (a person) rejected. Jer. 22:26. And I will reject you. The Books of Kings (2 Kings 25:27–30) say that he subsequently enjoyed honor, that his throne was later elevated when, perhaps, he became better. Thus, when he says: lower from his seed will be the man who sits on the throne, it is obvious because he remains the same, since if I speak against the tongue and against the kingdom, let me uproot him, and even if he is converted, I will do nothing (Jer. 18:7). Jer. 22:28. Jehoiachin will be dishonored, like a vessel of no use. Taken captive, he fell into dishonor, losing his kingdom, since he was evil spirits; or in other words: he became unclean by retiring to a foreign land. Jer. 22:29. Earth, earth, earth, hear. Since none of the people listened, he turns to the inanimate. What does it mean: rejected (ἐκκήρυκτον)? Deprived of honor, he says. Aquila calls "non-multiplying" (ἀναύξητον) and Symmachus "empty, alienated" (ἀπηλλοτριωμένον). Jer. 22:30. This is what the Lord said: write this rejected man, a man who will not prosper in his days. That is, I testify to those present that God made him a stranger to Himself, and note this word, since it means: write; he commands many to write, but (the meaning of the expression): he will not succeed, he clearly showed, continuing: lower will be from his seed the man who will sit on the throne of David; indeed, it was not his son who reigned in his place, but his uncle, Joachim’s brother. Of course, the remains of c. Joachim. Instead, what is read in Slav. B. grief serves as a transfer of the translation of blessedness. Jerome (vae) or Heb. text. Instead, in the ancient lists of Gray, translations with which the Slavs agree. B., reads: σύ παροξύνη ἐ and A χὰζ τῷ πατρὶ σου you are encouraged about Ahaz your father. Instead, in ancient sp. Greek translations with which Slav agrees. B., reads: οἰ φάγονται καὶ οῦ πίονταυ βέλτιον σε ποιεῖν κρίμα καί δυκαιοσύνην do not eat, they drink below: it was better for you to do justice and righteousness. The words of the Greek translation are not conveyed here in the text of the Patrology in full and not in the same order as in the ancient Greek. lists with which Slav generally agrees here. B. By “him” we mean, of course, Jehoiachin, who is spoken of in v. 24. These words are absent in the most ancient languages. Greek translation, as in Slav. B., but they are in the translation of Aquila, in the Marshallian. sp. and in euros text.