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Jer. 50:2. Proclaim it to the tongues. The speech begins as if it were about an extraordinary thing that has already happened. Don’t hide it, he says, as if he suffered undeservedly or no one knows about his misfortune; as God did to Pharaoh to show His wrath and to demonstrate His power, so also to this city Babylon. You see how, as a result of His art, He uses general depravity for the benefit of others. Jer. 50:2. Shame on Vil. Shows that this matter was not the result of (ordinary) human activity, since of all this was the greatest power that enjoyed happiness. Neither luxury nor anything else bowed down to God. And appropriately, contrary to expectation, he was shamed by the unworthy. Jer. 50:2. Defeat Merodach. Their inferiors will destroy them in the end. Look: they are not running, but gathered together. Why are they crying? During times of mercy, sins are especially felt because they have offended such a meek and humane God, who does not want to destroy them in the end, but brings them to life through vengeance on their enemies. Jer. 50:5. An everlasting covenant. See how their thoughts are moderated. So that the return is not attributed to his virtues, he says that this happened according to an ancient covenant. Jer. 50:6. The sheep of the lost were my people. Lest anyone say: Why did you destroy and save? Because of their negligence, they and the primates died. Not these (only) should have been punished, but also those who obeyed. Jer. 50:7. Forgetting my bed. Their accusation is that they have forgotten their fatherland. Jer. 50:7. All who acquire them. Look how He, the lover of mankind, from ancient times, according to custom, has been doing good to them, and they are lawless. That is, do not be partial to Babylon 250 because you stayed there. Or, if not that, then like dragons, that is, scary and hateful. Jer. 50:12. “For the good” (Ἐπ ’ ἀγαθὰ 251), the last one. From this place he speaks of the final (fate), because, by destroying them, he defeated everyone, or because he sinned before God; this is especially evident from the prophecy, and then from the Jewish return, because having arranged for those who took the city to let them go with such honor, He also gave victory; everywhere he says that God gives it. Jer. 50:16. On behalf of the sword of Yellinsk. If he had not been mistaken, he would not have been taken: the natural weakness was strengthened by the strength of the shepherd. He was a sheep, but under (the leadership of) the shepherd God; if I had remained obedient and submissive, I would not have suffered what I suffered; After all, it was not through weakness that he suffered what befell him, but because he was deprived of pastoral care. Jer. 50:17. Lvov exhausting e. Look how everywhere there is an indication of increased punishment. Jer. 50:18. For this reason he says this. Didn't have proper proof? Didn't hear what he said? I will embrace the world like a nest and like an abandoned egg (Isa. 10:14). It happened and it ended. I saw that I conveyed it; Moreover, be confident about yourself. He did not say: because I corrected myself, but: because I left anger. He did not say that there would be (anger), but that he would not be punished, but that he would not appear. So it was his sins that betrayed him, not his weakness. Jer. 50:23. Kamo, I'm sorry. Do you see how he depicted his strength, like a heavy blow? Then he says everywhere that he resisted the Lord and sinned (before Him); It also indicates the type of sin: as he did, it will be done to him. Jer. 50:29. Give it to him. And (for) long-suffering, because his time had come, so (he) had time and nothing came of it. Jer. 50:33. This is what the Lord says. They didn't want to let them go; or he says that they involuntarily released those they owned, but resisted God, like the Egyptian pharaoh. Jer. 50:40. Turn it like that. What does it mean that it will not endure? Just as this is a hyperbole, so is it when he says: as I swore about water under Noah, (said; hyperbolically. Then he constantly uses the same words; for what? Since what was said about the taking of Babylon was incredible and extraordinary, he uses a shorter method (of presentation), strenuously depicting its taking. Jer. 50:41. Behold, people come from the north and the tongue is great, and kings of many will rise from the ends of the earth, bows and “hand weapons” (ἐγχειρ ί διον) possessions. That is, a shield precisely means “hand weapon” because it is carried in the hand. Jer. 50:44. Behold, like a lion shall come out from the roaring of Jordan into the place of Ethan. He likened the Indian (king) to the lion. From the roar of Jordan to the place of Ephan (it is said), since lions usually live there. Ethan is a city neighboring the Jordan. This explanation seems to refer to v. 8. In other Greek so., with which Slav agrees here. V., instead it reads: ἐνετράπη ή τεκοῦσα ὐμὰς who gave birth to you to shame.