Глава ХХХIII

Jer. 33:3. Cry out to me. Look how he wants to win over the prophet through prayer? And Moses experienced this by speaking in promises. How is this? “Will you give them the fish of the sea and kill oxen and sheep for them” (Ex. 16:22)? Although they were great, they did not know. Jer. 33:4. For this is what the Lord God of Israel said about the houses of this city, and so on. Since Jeremiah was bound as the one who reported bad news and threatened the king with captivity, (although) he predicted the return, at the command of God, and confirmed this by purchasing a field, no one, however, paid attention to the words, since they thought that the prophet was saying this out of flattery, and not due to an accurate knowledge of the future, he continued to remain in a difficult, languid state. Therefore, God says to him: look at My power - at how I brought about creation and established order for it, caring for people, and now I have heard your call and foretell the future and the prosperity that is to come; It is less appropriate to doubt this, but you need to be sure that nothing you say will turn out to be false. Convincing them that they were not being captured in vain, that this serves to admonish those being punished, leads, after indicating their return (the following words). Jer. 33:23–24. And the word of the Lord came to Jeremiah, saying: “This people were not ashamed of the food” (ἠ δέσθη ό λαὸς ο ὖ τος 203)? “Speech” saying: two nations, whom the Lord has chosen, and behold, I have rejected, and have grieved my people, because let no one be a nation before me (ἐν ώ πι ό ν μου) 204. Don’t think, he says, that I am consigning the city to final destruction. and look at how little individual misfortunes enlightened the Jews. False prophets, he says, spread slander that I acted contrary to my promise, that, having chosen two tribes, that is, two kingdoms, Judah and Ephraim, I fulfilled a small part of my promise and rejected the majority, and by this they brought the people to neglect Me and a complete loss of piety. Thus, it is right that they should be punished for such wickedness and, having come to their senses (through this), should properly live in the land that I promised to the fathers. Jer. 33:25–26. This is what the Lord says: Shall I not establish my covenant between day and night and the laws of heaven and earth? Then I will reject the seed of Jacob and my servant David, and will not receive princes from his seed. The thought (in these words) is that just as I, having made a promise to people not to change the order embedded in creation about the constant alternation of winter and summer, spring and autumn, continue to keep my promise to this day, so I will not break the promise given to David about the eternal reign of his seed. The words: if I had not laid down a covenant between day and night, the laws of heaven and earth, some explain it in such a way that I would not have created heaven and earth if I had not wanted the existence of day and night, but just as in the beginning, having assumed the alternation of day and night, I arranged the nature of heaven and earth and did not violate what was laid down during creation, so I will not break my promise to David. Having convinced the prophet by this, God commands him to announce to King Zedekiah the capture of the city and indicate the reason that they are acting unrepentantly and breaking the covenants made with God; He also denounces them for returning to themselves those to whom they swore, in accordance with the law, to give freedom, and adds. Instead, in other Greek sp., with which Slav agrees. B., reads: ἴδες τι you saw that... In Slav. B.: before them, according to the translation. bl. Jerome: eoram eis.