Глава VIII

Jer. 8:2. And they will cast them against the sun and the moon and against all the stars. That is, in front of their eyes. Not only will the enemies not show honor to the dead, but they will also dig up the bones of those who died before and were awarded honor (burial), so that they know that serving statues (of pagan gods) does not bring any benefit. They will cast them against the sun and the moon, and against the stars, whom he says, “you have loved” (ἠ γαπ ή κατε 74. He says as if laughing at them - that those who enjoyed great pleasure will not spare, will not regret, they will not be able to hinder (the services) of those who loved them, but will allow insult to the bones who performed the service and will not help them. Jer. 8:2. And they will not be buried. Burial among the ancients was not an unimportant matter. Jer. 8:4. Therefore the Lord says: the food that falls does not rise? Look at a lover who moves away from his beloved, does not want to talk or waste words, and then softens again. This is evident from the fact that exhortation and advice introduce. Although many, offended, say: go, say this, but as if on your own; don’t say it’s from me, so as not to seem offended; but God is not so, but said that I speak. Look at love. Padayai food does not rise? You see that nowhere is there good or bad by nature, since what is by nature remains unchanged. Didn't you fall after standing? Didn't you go? I don’t judge, he says he fell. And if you remain in your fall, this arouses My wrath. Jer. 8:4. Or turn away and will not convert. Condemns them as hopelessly falling. Jer. 8:5. Will you be disgusted with cold-free disgust? Because they (turned away) from God, because - with such (good deeds), because - completely, because they cannot complain about anything. A completely shameless departure from God. Jer. 8:5. And strengthened in your will. Pay attention to the decision you are making: there is no need, no destiny. Were they like this at first? Jer. 8:6. Listen and listen: is this not what they say? You need to understand (these words) confidentially. But the idea is the same, that is, this evil is spoken about. Therefore he adds: Jer. 8:6. No man, do repentance for your sin. He doesn’t say: they didn’t repent, but the man is not. The other is again extraordinary (evil). And it’s hard not to rise up, no, but what’s much harder is that everyone is lying down. Not only does he not change, but he also does not condemn his sins. Jer. 8:6. Verb: what have I done? Or this is how you need to understand: “they won’t say that,” that is, in order to convert; With both understandings, the same thought remains stable. Jer. 8:6. Flee exhausted from your current, like a horse weary in its neighing. He likened them to a horse appointed for mating: the horse, he says, gets tired during copulation and stops, but they did not stop their lawlessness. Or this is how you need to understand: just as a horse sent for mating furiously attacks mares without wasting time, so these showed the same jealousy of evil; and just as he does not get tired while running, so do they. That is, they did not stop their jealousy of evil. But there is an end to everything, and these alone sin endlessly and do not know satiety in evil, even in relation to nature. This is not the time for lust when nature is tired and does not want to finally act, but wants to rest. But you are not. And horses don’t always like to run, but sometimes seek rest. Everything knows change, but you, doing evil, do not (know). Jer. 8:7. Erodia in the heaven of sweat has its time: the turtledove, and the grasshopper (τέτιξ) 75, and the village gusset, the vrabiya has preserved the times of its entrances. When applied to the dumb, it exposes them. Erodium (ἀσίδα) calls a stork. (The name “grasshopper” (τέττιγα) does not have the Hebrew text; instead it reads: crane (γέρανον). Thus, he pointed to (birds) that are partly in summer, partly in winter. The swallow and the stork are usually shown in the summer, the turtledove and the crane in the winter. So, what he wants to say is that The dumb ones seek their own benefit and alternately choose suitable places. Some mean the bird, while others mean the stars 76. Jer. 8:7. My people 77 have not known the judgments of the Lord. The people did not seek what was useful for them, that is, serving Me. Then (says) after a few words: Jer. 8:8. Why do you say that we are wise and that the law of the Lord is with us? That is, you place yourself above not only the dumb, but also all nations, because of the leadership of the law. And yet you cannot compare with the dumb. Where it was necessary to boast, they called themselves wise and having the law. You see that words are not enough, but proof in action is needed. One must be both wise by nature and have wisdom from the law. Jer. 8:8. In vain 78 was a lying cane of a scribe. It was in vain, he says, that they accepted the heritage and unjustifiably honored the chairmanship; neither themselves nor others were wise; by name only they have a teaching. Jer. 8:8. Therefore (διὰ τοῦτο) 79 the lying reed of the scribe was in vain. A cane (σχοῖνον) often refers to a measure of land to designate an inherited plot, when for example. says: snakes (σχοιν ί α) have attacked my powers (Ps. 15:6). What he wants to say is that the inheritance was in vain for you and those who taught us, that is, even from enjoying the blessings given by Me, you did not become better. And according to the Hebrew text it says: your teaching was in vain, that is, you brought no benefit by teaching others. Jer. 8:10. For this reason I will give their wives to others. The most expensive of all acquisitions. Jer. 8:10. And she sat down as their heir. Calls enemies heirs. Just as those who receive an inheritance possess it securely and firmly, so do those who receive it. What are you giving them for? For piety? No, but for the punishment and admonition of these. We often do this with children, blaming them, and giving honor to others in their place, so that they are disturbed and saddened not only by the deprivation of the good that belongs to them, but also by attention to others. Jer. 8:11. And I will heal the destruction of the daughter of my people in dishonor, saying: peace: where is it (ποῦ δὲ ἐίη) 80? In dishonor, that is, in vain. He seems to be saying: without any benefit, even with harm; sufficient dishonor is to withdraw (ἀπάγειν) those who obey. Jer. 8:13. There are no grapes on the vine, and the figs are not on the fig trees, and the leaves are not fallen: and I gave them and passed them by. Indicates the course of the war, as he said above: his body is like a coffin, all the strongholds are open, and they will devour your harvest and your bread (Jer. 5:16), indicating the time of leadership (ἐπιστασίας). He wants to say that such a time has passed, that winter has come, and we have not arrived in a better state. And I gave them, that is, God gave our goods to the enemies; and they passed by, that is, what they enjoyed, they destroyed. What does this mean 81. Or that the enemies took it, or that there was a crop failure, perhaps serving as a divine punishment. Since, by constantly waging war, they deprived (ἐγύμνουν) the land, this is what happened; and this was so that they might receive admonition through fruits. Jer. 8:14. And give us the water of gall to drink. Do you see what good sorrow is? What does bile water mean? Witnessed outcome (τὴν ἔκβασιν μαρτυρουμένην) 82; the prophet speaks, anticipating what they had to say. Jer. 8:14. Why are we sitting? That is, we will not wait for the fruits of the earth. Jer. 8:14. Come together and let us enter into the solid cities and cast ourselves there. That is, it remains to escape to the city, since everything outside (it) was taken by the enemies. Jer. 8:15. Waiting for peace and good luck. That is, we fled to the city, intending to live in peace, and there we were in need. Jer. 8:15. Time for healing. That is, to get rid of enemies. That is, there was more anxiety here than among those outside, since these had (the hope of salvation), and those were subjected to a siege from which they could not free themselves. Jer. 8:16. From Dan a quick neighing of horses was heard. When punishing, God always makes the type of punishment more (severe). At the very beginning, he presents it as scary, so that this will lead to correction. It excites with words, excites with actions, and presents the beginning as terrible, so that those who are frightened and admonished do not experience disasters in reality. Jer. 8:16. The sound of the neighing of the horses shook the whole earth. That is, she took flight. Jer. 8:17. For I will send serpents upon you. Reminds me of what happened to them in the desert; He didn’t have to send snakes, but he calls Persians and barbarians that way. Or he talks about the attack of animals, as in the desert, or with this example he indicates the cruelty of enemies; and what in the above words depicts the onset of disasters is clearly shown, because he further says: Jer. 8:17. They have no charm and will bite. Therefore, it is impossible to find a cure for the disease: it is easier to tame the beast than the rage of the barbarians. Jer. 8:19. Behold the voice of the cry of the daughter of my people. The prophet again hears their cry as a result of captivity. Jer. 8:19. Or the king is not there (ἐκεῖ). Do they have anarchy? Why are they betrayed? They had both God and a king in charge of the city. What does it mean: the king is not there? Constantly shows that God is above kings. Behold, he says, all justification has been taken away from you: I have also given a king. What happened when you imitated the nations and said: We will be like the rest of the nations (1 Samuel 8:5), having a king? They received the king; Why didn’t they remain with their laws, but fell into wickedness? Jer. 8:21. I am crushed over the crushing of the daughter of my people. The prophet was sad not only because of the punishment, but because of incorrigibility. Well pointed out the horror (ἀπορίαν 83: when a patient does not take medicine, what else remains then? The doctor did not stop treating, but nothing came of it. Jer. 8:22. Or is there ritina in Gilead? Gilead was and is a priestly city. This is clearly seen from the book. Chronicles, where it says: the son of Merari, who remained from the tribe of Zebulun, was separated by Remmon and his subgrade. Then he says: and beyond the river Jericho; and naming famous cities from the tribe of Reuben, he continues: and from the tribe of Gad, Ramm of Gilead (1 Chron. 6:77–80). By this he wants to say: weren’t there bishops who could instruct or offer useful conversations to the people? And by ritina he calls the medicine that is given during treatment, and by the doctor he calls the priest himself, who can heal sins both by teaching and intercession before God. He (as if) says: “there was no lack of anything that should have come from You, they were not made better by exhortation. Instead of what is usually read in Greek. sp. ἠ γάκησαν loved. The word: τέτιξ is absent in ancient sp. translation 70, as in Slavs. Bible. What these words refer to is not clear from the text. Read in Slav. There is no corresponding B. in the text of Patrology, as well as in the ancient texts. Greek translation. Read in Slav. B. there is truly no corresponding one in the text of Patrology, as in the ancient ones. Greek lists translation. This is how it is read from ancient times. Greek sp. in Marshalliansky. In ancient sp. Greek translation, with which Slav agrees. B., reads: καὶ οὐκ ἔστιν εἰρ ή νη and not without peace. This question relates, one must think, to the words: and past them. There are clearly a few words missing from the text. I was filled with horror.