Jeremiah 19
Commentary from 4 fathers
and thou shalt go forth to the burial-place of the sons of their children, which is at the entrance of the gate of Charsith; and do thou read there all these words which I shall speak to thee:
καὶ ἐξελεύσῃ εἰς τὸ πολυάνδριον υἱῶν τῶν τέκνων αὐτῶν, ὅ ἐστιν ἐπὶ τῶν προθύρων πύλης τῆς Χαρσείθ, καὶ ἀνάγνωθι ἐκεῖ πάντας τοὺς λόγους τούτους, οὓς ἂν λαλήσω πρὸς σέ,
и҆ и҆зы́ди въ мѣ́сто многогро́бищное сынѡ́въ є҆ннѡ́нихъ, є҆́же є҆́сть бли́з̾ придве́рїѧ вра́тъ харсі́ѳскихъ {со́лнечныхъ}, и҆ прочтѝ та́мѡ всѧ̑ словеса̀, ꙗ҆̀же а҆́зъ возгл҃ю тебѣ̀,
(Verse 2) And go forth into the valley of the son of Ennom, which is by the entry of the earthen gate (or Charsith); and there you shall proclaim (or cry out, or read) the words that I shall speak to you. And for the earthen gate, Aquila, Symmachus, and Theodotion put the Hebrew word 'Harsith'. For this, the Septuagint, according to their custom of aspirating the letter 'Heth', added the Greek letter 'Chi', so that they would say 'Charsith' instead of 'Arsith', just as they say 'Chebron' for 'Hebron', and 'Jericho' for 'Jeriho'. 'And go out to the valley of the sons of Hinnom, of which we have spoken before, where there is a temple of Baal, and a grove, and a grove irrigated by Siloam's springs. The valley itself, he says, is next to the gate, which in Hebrew is called Harsith, that is, earthenware.' And you will proclaim, or read there the words that I speak to you: so that they may hear what I am going to say. And as we have already said, you will proclaim, and cry out, and read it, because the Hebrew word Carath (), signifies these three things.
Commentary on Jeremiah
and thou shalt say to them, Hear ye the word of the Lord, ye kings of Juda, and men of Juda, and the dwellers in Jerusalem, and they that enter in by these gates; thus saith the Lord God of Israel; Behold, I [will] bring evil upon this place, so that the ears of every one that hears it shall tingle.
καὶ ἐρεῖς αὐτοῖς· ἀκούσατε τὸν λόγον Κυρίου, βασιλεῖς ᾿Ιούδα καὶ ἄνδρες ᾿Ιούδα καὶ οἱ κατοικοῦντες ἐν ῾Ιερουσαλὴμ καὶ οἱ εἰσπορευόμενοι ἐν ταῖς πύλαις ταύταις· τάδε λέγει Κύριος ὁ Θεὸς ᾿Ισραήλ· ἰδοὺ ἐγὼ ἐπάγω ἐπὶ τὸν τόπον τοῦτον κακά, ὥστε παντὸς ἀκούοντος αὐτὰ ἠχήσει τὰ ὦτα αὐτοῦ,
и҆ рече́ши и҆̀мъ: слы́шите сло́во гдⷭ҇не, ца́рїе і҆ꙋ̑дины и҆ мꙋ́жїе і҆ꙋ̑дины, и҆ ѡ҆бита́телїе і҆ерⷭ҇ли́ма и҆ входѧ́щїи врата́ми си́ми: сїѧ̑ гл҃етъ гдⷭ҇ь си́лъ, бг҃ъ і҆и҃левъ: сѐ, а҆́зъ наведꙋ̀ ѕла̑ѧ на мѣ́сто сїѐ, ꙗ҆́кѡ всѧ́комꙋ слы́шащемꙋ сїѧ̑ зазвꙋчи́тъ во ᲂу҆́шїю є҆гѡ̀:
(Verse 3) And you shall say: Hear the word of the Lord, kings of Judah, and inhabitants of Jerusalem. And she wants both the kings of Judah to hear, and the inhabitants of Jerusalem, that is, both the royal lineage, and the whole people, so that those who refuse to listen may be without excuse.
Commentary on Jeremiah
Sometimes Holy Scripture may, by an improper use of terms, employ the term “evils” in place of “affliction”—not that these are properly and in their nature evils, but because they are imagined to be evils by those on whom they are brought for their good. For when divine judgment is reasoning with human beings, it must speak with human language and feelings. For when a doctor for the sake of health with good reason either cuts or cauterizes those who are suffering from the inflammation of ulcers, it is considered an evil by those who have to bear it. Nor are the spur and the whip pleasant to a restive horse. Moreover, all chastisement seems at the moment to be a bitter thing to those who are chastised, as the apostle says: “Now all chastisement for the present indeed seems not to bring with it joy but sorrow; but afterwards it will yield the most peaceful fruits of righteousness to those who are exercised by it,” and “whom the Lord loves he chastens, and scourges every son whom he receives; for what son is there whom the father does not correct?” And so evils are sometimes used to stand for afflictions, as where we read, “And God repented of the evil that he had said that he would do to them and did it not.” And again: “For you, Lord, are gracious and merciful, patient and very merciful and ready to repent of the evil,” that is, of the sufferings and losses that you are forced to bring on us as the reward of our sins.And another prophet, knowing that these are profitable to some, and certainly not through any jealousy for their safety but with an eye to their good, prays thus: “Add evils to them, O Lord, add evils to the proud of the earth”; and the Lord says, “See, I will bring evils on them,” that is, sorrows and losses, with which they shall for the present be chastened for their soul’s health, and so they shall at length be driven to return and hurry back to me whom in their prosperity they scorned. And so we cannot in any way assert that these afflictions were originally evil, for they are good for many and ultimately offer occasions for eternal bliss. Therefore (to return to the question raised), all those things that are thought to be brought on us as evils by our enemies or by any other people should not be counted as evils but as things indifferent. For in the end they will not be what he thinks who brought them on us in his rage and fury, but what he makes them who endures them. And so when death has been brought on a saint, we ought not to think that an evil has happened to him but something indifferent. It is an evil to a wicked person, while to the good it is rest and freedom from evils. “For death is rest to one whose way is hidden.” And so a good person does not suffer any loss from these evils because he suffers nothing strange, but by the crime of an enemy he only receives (and not without the reward of eternal life) that which would have happened to him in the course of nature and pays the debt of human death, which must be paid by an inevitable law, with the interest of a most fruitful suffering and the recompense of a great reward.
Conference 1:6.6
Because they forsook me, and profaned this place, and burnt incense in it to strange gods, which they and their fathers knew not; and the kings of Juda have filled this place with innocent blood,
ἀνθ’ ὧν ἐγκατέλιπόν με καὶ ἀπηλλοτρίωσαν τὸν τόπον τοῦτον καὶ ἐθυμίασαν ἐν αὐτῷ θεοῖς ἀλλοτρίοις, οἷς οὐκ ᾔδεισαν αὐτοὶ καὶ οἱ πατέρες αὐτῶν, καὶ οἱ βασιλεῖς ᾿Ιούδα ἔπλησαν τὸν τόπον τοῦτον αἱμάτων ἀθῴων
поне́же ѡ҆ста́виша мѧ̀, и҆ чꙋ́жде сотвори́ша мѣ́сто сїѐ, и҆ пожро́ша на не́мъ богѡ́мъ чꙋжди̑мъ, и҆́хже не вѣ́дѣша ті́и и҆ ѻ҆тцы̀ и҆́хъ: и҆ ца́рїе і҆ꙋ̑дины напо́лниша мѣ́сто сїѐ кро́ве непови́нныхъ
4–6(Verses 4-6.) Thus says the Lord of hosts, the God of Israel: Behold, I will bring calamity (or evil) upon this place, such that the ears of everyone who hears of it will tingle, because they have forsaken me and have made this place a foreign land, and have burned incense in it to foreign gods, whom they and their fathers and the kings of Judah did not know. And they have filled this place with the blood of the innocent, and have built the high places of Baal to burn their sons in the fire as burnt offerings to Baal, something that I did not command (or think), nor did it come into my mind. And certain individuals foolishly refer this place to the heavenly Jerusalem. Lest we always remind, it suffices to have said this only: that this kind of explanation is to be avoided, indeed it is heresy, which clearly subverts and attempts to introduce certain deceits to the Churches of Christ. But there is no doubt that they placed the idol Baal in the Temple of God, whether in the shrine that was in the valley of the son of Hinnom, where the grove of Baal and his altar were located, on which they sacrificed and burned their children. What the Lord neither thought nor spoke, nor did they ascend into his heart. Not that God does not know the future, but because he says that he chooses not to know unworthy things, according to the words of the Gospel: Depart from me, workers of iniquity, I do not know you (Luke 13:27). For the Lord knows those who are his (2 Timothy). And, Whoever is ignorant, let him be ignorant (1 Corinthians 14:38). Or certainly in a human way, and these things must be understood about God, as well as others. But every heretic forsakes God and makes room for the dwelling of God, whom he has defiled by his deceit and offers sacrifices to foreign gods, whom neither he nor his fathers knew, namely the Apostles and apostolic men; but the kings of Judah, that is, the patriarchs of heretics, fill the place of God once with the blood of deceivers and the innocent. For unless he is foolish and simple, he is not quickly overthrown. And they build high places for Baal, while claiming to debate lofty matters. And they burn their sons as an offering to idols, whom they have begotten in their heresy. The Lord says that he is unaware of all these things and that they have never entered his mind.
Commentary on Jeremiah
and built high places for Baal, to burn their children in the fire, which things I commanded not, neither did I design [them] in my heart:
καὶ ᾠκοδόμησαν ὑψηλὰ τῇ Βάαλ τοῦ κατακαίειν τοὺς υἱοὺς αὐτῶν ἐν πυρί, ἃ οὐκ ἐνετειλάμην οὐδὲ διενοήθην ἐν τῇ καρδίᾳ μου.
и҆ созда́ша высѡ́каѧ ваа́лꙋ на сожже́нїе сынѡ́въ свои́хъ ѻ҆гне́мъ, во всесожже́нїе ваа́лꙋ, ꙗ҆̀же не заповѣ́дахъ, ни гл҃ахъ, нижѐ взыдо́ша на се́рдце моѐ.
Therefore, behold, the days come, saith the Lord, when this place shall no more be called, The fall and burial-place of the son of Ennom, but, The burial-place of slaughter.
διὰ τοῦτο ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ οὐ κληθήσεται τῷ τόπῳ τούτῳ ἔτι Διάπτωσις καὶ Πολυάνδριον υἱοῦ ᾿Εννόμ, ἀλλ’ ἢ Πολυάνδριον τῆς σφαγῆς.
Сегѡ̀ ра́ди, сѐ, дні́е грѧдꙋ́тъ, гл҃етъ гдⷭ҇ь, и҆ не прозове́тсѧ ктомꙋ̀ мѣ́сто сїѐ паде́нїе и҆ мѣ́сто многогро́бищное сынѡ́въ є҆ннѡ́нихъ, но мѣ́сто многогро́бищное закла́нїѧ:
(Verse 6.) Therefore, behold, the days are coming, says the Lord, when this place shall no longer be called Topheth or the Valley of the Son of Hinnom, but the Valley of Slaughter. LXX: Therefore, behold, the days are coming, says the Lord, when this place shall no longer be called ruin and πολυάνδριον (multiplicity) of the son of Hinnom, but πολυάνδριον (multiplicity) of slaughter. The valley of the son of Hinnom, which is called Gehenna in Hebrew (), from which it is thought to be named Gehenna, as we have said above. But I wonder what the meaning of the number 70 is for Topheth (), which means the place of ruin, and for the valley, πολυάνδριον, which signifies a multitude of men, unless it is because the people there have fallen and a multitude of men have been slain, either spiritually, in the error of idolatry, or literally, by the Babylonian army, as is more clearly stated in the following passage.
Commentary on Jeremiah
And I will destroy the counsel of Juda and the counsel of Jerusalem in this place; and I will cast them down with the sword before their enemies, and by the hands of them that seek their lives: and I will give their dead bodies for food to the birds of the sky and to the wild beasts of the earth.
καὶ σφάξω τὴν βουλὴν ᾿Ιούδα καὶ τὴν βουλὴν ῾Ιερουσαλὴμ ἐν τῷ τόπῳ τούτῳ καὶ καταβαλῶ αὐτοὺς ἐν μαχαίρᾳ ἐναντίον τῶν ἐχθρῶν αὐτῶν καὶ ἐν χερσὶ τῶν ζητούντων τὰς ψυχὰς αὐτῶν, καὶ δώσω τοὺς νεκροὺς αὐτῶν εἰς βρῶσιν τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ τοῖς θηρίοις τῆς γῆς.
и҆ расточꙋ̀ совѣ́тъ і҆ꙋ́динъ и҆ совѣ́тъ і҆ерⷭ҇ли́ма въ мѣ́стѣ се́мъ, и҆ превращꙋ̀ и҆̀хъ мече́мъ пред̾ враги̑ и҆́хъ и҆ въ рꙋкꙋ̀ и҆́щꙋщихъ дꙋ́шъ и҆́хъ: и҆ да́мъ трꙋ́пїе и҆́хъ въ ꙗ҆́дь пти́цамъ небє́снымъ и҆ ѕвѣрє́мъ земны̑мъ:
7–9(Verse 7 and following) And I will scatter the counsel of Judah and Jerusalem in this place, and I will overthrow them with the sword in the presence of their enemies and those who seek their lives, and I will give their dead bodies as food to the birds of the air and the beasts of the earth. And I will make this city a horror, a hissing, and everyone who passes by it will be astonished and hiss because of all its wounds. And I will feed them with the flesh of their sons and the flesh of their daughters, and everyone shall eat the flesh of his neighbor in the siege and in the distress, with which their enemies and those who seek their lives shall distress them. Although we know that these things also happened to the people in the Babylonian captivity, they are more fully related to the times of the Savior, when they were besieged by Vespasian and Titus, and their city, in the times of Hadrian, collapsed into eternal ashes, so that those who had offered their children to idols were themselves later compelled by the necessity of famine to turn them to the use of food, and the flesh of all creatures of the sky and of the earth was given to them, so that those who had abused the gifts of the Lord into impiety and had sacrificed their own entrails to idols, would make graves of their own children's bellies.
Commentary on Jeremiah
And I will bring this city to desolation and [make it] a hissing; every one that passes by it shall scowl, and hiss because of all her plague.
καὶ τάξω τὴν πόλιν ταύτην εἰς ἀφανισμὸν καὶ εἰς συριγμόν· πᾶς ὁ παραπορευόμενος ἐπ’ αὐτῆς σκυθρωπάσει καὶ συριεῖ ὑπὲρ πάσης τῆς πληγῆς αὐτῆς.
и҆ поста́влю гра́дъ се́й въ разоре́нїе и҆ во звизда́нїе: всѧ́къ, и҆́же мимои́детъ, ѡ҆ не́мъ почꙋди́тсѧ и҆ позви́ждетъ ѡ҆ все́й ꙗ҆́звѣ є҆гѡ̀:
And they shall eat the flesh of their sons, and the flesh of their daughters; and they shall eat every one the flesh of his neighbour in the blockade, and in the siege wherewith their enemies shall besiege them.
καὶ ἔδονται τὰς σάρκας τῶν υἱῶν αὐτῶν καὶ τὰς σάρκας τῶν θυγατέρων αὐτῶν, καὶ ἕκαστος τὰς σάρκας τοῦ πλησίον αὐτοῦ ἔδονται ἐν τῇ περιοχῇ καὶ ἐν τῇ πολιορκίᾳ, ᾗ πολιορκήσουσιν αὐτοὺς οἱ ἐχθροὶ αὐτῶν.
и҆ снѣдѧ́тъ плѡ́ти сынѡ́въ свои́хъ и҆ плѡ́ти дще́рей свои́хъ, и҆ кі́йждо плѡ́ти по́дрꙋга своегѡ̀ снѣ́сть во ѡ҆бстоѧ́нїи и҆ въ тѣснотѣ̀, въ не́йже запрꙋ́тъ и҆̀хъ вразѝ и҆́хъ, и҆́щꙋщїи дꙋшѝ и҆́хъ.
And thou shalt break the bottle in the sight of the men that go forth with thee,
καὶ συντρίψεις τὸν βῖκον κατ’ ὀφθαλμοὺς τῶν ἀνδρῶν τῶν ἐκπορευομένων μετά σοῦ
И҆ да сокрꙋши́ши сосꙋ́дъ пред̾ ѻ҆чи́ма мꙋже́й и҆сходѧ́щихъ съ тобо́ю
10–11(Verse 10, 11.) And you shall break the jar in the eyes of the men who go or come with you. And you shall say to them: Thus says the Lord of hosts: So shall I break this people and this city, as one breaks a potter's vessel, which cannot be restored any longer. Clearly it is spoken not of the Babylonian, but of the Roman captivity. For after the Babylonians, the city was rebuilt, the people brought back to Judah, and the former abundance restored. But after the captivity, which happened under Vespasian and Titus, and later under Hadrian, the ruins of Jerusalem will remain until the end of the world, although the Jews believe that golden and jeweled Jerusalem will be restored to them, and again there will be sacrifices and holy marriages and the kingdom of the Lord Savior on earth. Although we may not follow these beliefs, we cannot condemn them, because many ecclesiastical men and martyrs have spoken of these things. And let each one abound in his own sense, and let all things be reserved for the judgment of the Lord (Rom. XIV). However, just as a clay vessel, once it has been broken, cannot be restored to its former appearance: so too the people of the Jews and Jerusalem, once they have been destroyed, will not have their former condition. Finally, today the name of that city is empty, and it is called Aelia by Aelius Hadrianus, and it has lost its former name along with its former inhabitants, in order to destroy their pride. However, the names of the Holy Cross and Resurrection do not signify a city, but a place: nor the former greatness of riches, by which the Jewish people perished, but the glory of sanctity, which our humble Bethlehem possesses, not having gold and gems, but the bread that was born in it.
Commentary on Jeremiah
and thou shalt say, Thus saith the Lord, Thus will I break in pieces this people, and this city, even as an earthen vessel is broken in pieces which cannot be mended again.
καὶ ἐρεῖς· τάδε λέγει Κύριος· οὕτως συντρίψω τὸν λαὸν τοῦτον, καὶ τὴν πόλιν ταύτην, καθὼς συντρίβεται ἄγγος ὀστράκινον, ὃ οὐ δυνήσεται ἰαθῆναι ἔτι.
и҆ рече́ши къ ни̑мъ: сїѧ̑ гл҃етъ гдⷭ҇ь си́лъ: та́кѡ сокрꙋшꙋ̀ лю́ди сїѧ̑ и҆ гра́дъ се́й, ꙗ҆́коже сокрꙋша́етсѧ сосꙋ́дъ скꙋде́льный, и҆́же не мо́жетъ ктомꙋ̀ и҆сцѣли́тисѧ: и҆ въ тѡфе́ѳѣ погребꙋ́тсѧ тогѡ̀ ра́ди, ꙗ҆́кѡ не бꙋ́детъ и҆но́гѡ мѣ́ста на погребе́нїе.
The apostle also knows vessels of wrath “made for destruction so that he might make known the riches of his glory for vessels of mercy.” God has divided all people into these two vessels, those of wrath, those of mercy, those like Pharaoh and the Egyptians, those like Paul and those who have believed. But what is the treasury of the Lord in which are the vessels of wrath? Perhaps it is the church, in which such often go unnoticed. But there will be a time when he opens the church. For now they have been shut up, and the vessels of wrath share space with the vessels of mercy, and the chaff are with the wheat. In one net are the worthless and the chosen fish. The Lord opens up his treasury in the time of the judgment, when the vessels of wrath are thrown out. He who is a vessel of mercy may reasonably say, “They have gone out from us, for they were not from us.” Outside the treasury the vessels who sin are not yet the vessels of wrath, but inferior. For they are servants who did not know the will of their Lord and did not do it. So they are vessels who are simply kept for other purposes.
Fragments on Jeremiah 31
“Thou hast loved righteousness, and hated iniquity.” See there “the rod of direction” described. “Thou hast loved righteousness, and hated iniquity.” Draw near to that “rod;” let Christ be thy King: let Him “rule” thee with that rod, not crush thee with it. For that rod is “a rod of iron;” an inflexible rod. “Thou shalt rule them with a rod of iron: and break them in pieces like a potter’s vessel.” Some He rules; others He “breaks in pieces:” He “rules” them that are spiritual: He “breaks in pieces” them that are carnal. ...Would He so loudly declare that He was about to smite thee, if He wished to smite thee? He is then holding back His Hand from the punishment of thine offences; but do not thou hold back. Turn thou thyself to the punishment of thine offences: for unpunished offences cannot be: punishment therefore must be executed either by thyself, or by Him: do thou then plead guilty, that He may reprieve thee. Consider an instance in that penitential Psalm: “Hide Thy face from my sins.” Did he mean “from me”? No: for in another passage he says plainly, “Hide not Thy face from me.” ...”Turn Thou Thy face from my sins.” But thou thyself, if thou wouldest have God turn “His face” from them, turn not thine own face from them. Observe how he proposes this to God in that very Psalm: “I acknowledge,” he says, “my transgression, and my sin is ever before me.” He would fain have that which he wishes to be ever before his own eyes, not be before God’s eyes. Let no one flatter himself with fond hopes of God’s mercy. His sceptre is “a sceptre of righteousness.” Do we say that God is not merciful? What can exceed His mercy, who shows such forbearance to sinners; who takes no account of the past in all that turn unto Him? So love thou Him for His mercy, as still to wish that He should be truthful. For mercy cannot strip Him of His attribute of justice: nor justice of that of mercy. Meanwhile during the time that He postpones thy punishment, do not thou postpone it.
Expositions of the Psalms, Psalm 45
Thus will I do, saith the Lord, to this place, and to the inhabitants of it, that this city may be given up, as one that is falling to ruin.
οὕτως ποιήσω, λέγει Κύριος, τῷ τόπῳ τούτῳ καὶ τοῖς κατοικοῦσιν ἐν αὐτῷ τοῦ δοθῆναι τὴν πόλιν ταύτην ὡς τὴν διαπίπτουσαν.
Та́кѡ сотворю̀ мѣ́стꙋ семꙋ̀, гл҃етъ гдⷭ҇ь, и҆ ѡ҆бита́телємъ є҆гѡ̀, да поста́влю гра́дъ то́й ꙗ҆́кѡ па́дающь.
(Verse 12.) And they will bury (or be buried) in Topheth, because there is no other place to bury. Thus I will do to this place, says the Lord, and to its inhabitants, and I will make this city like Topheth (or like ruins), and the houses of Jerusalem and the houses of the kings of Judah will be like Topheth (or like ruins). But what is inserted in the Septuagint: All the houses of the kings of Judah, like Topheth, is not found in the Hebrew. And it follows:
Commentary on Jeremiah
And the houses of Jerusalem, and the houses of the kings of Juda shall be as a ruinous place, because of their uncleannesses in all the houses, wherein they burnt incense upon their roofs to all the host of heaven, and poured drink-offerings to strange gods.
καὶ οἶκοι ῾Ιερουσαλὴμ καὶ οἶκοι βασιλέων ᾿Ιούδα ἔσονται καθὼς ὁ τόπος ὁ διαπίπτων ἀπὸ τῶν ἀκαθαρσιῶν αὐτῶν ἐν πάσαις ταῖς οἰκίαις, ἐν αἷς ἐθυμίασαν ἐπὶ τῶν δωμάτων αὐτῶν πάσῃ τῇ στρατιᾷ τοῦ οὐρανοῦ καὶ ἔσπεισαν σπονδὰς θεοῖς ἀλλοτρίοις. -
И҆ бꙋ́дꙋтъ до́мы і҆ерⷭ҇ли́ма и҆ до́мы царе́й і҆ꙋ́диныхъ, ꙗ҆́коже мѣ́сто па́дающее, ѿ нечисто́тъ свои́хъ во всѣ́хъ домѣ́хъ, въ ни́хже жрѧ́хꙋ на кро́вѣхъ свои́хъ всемꙋ̀ во́инствꙋ небе́сномꙋ и҆ приноша́хꙋ возлїѧ̑нїѧ богѡ́мъ чꙋжди̑мъ.
(Ver. 13.) All the houses are unclean, in whose dwellings (or roofs) they sacrificed to the whole heavenly host, and poured out drink offerings to foreign gods. What he said above. This place will no longer be called Topheth or the Valley of the son ((or sons)) of Hinnom, but the Valley of Slaughter, now he explains more clearly that there will be such a great slaughter in that place, that the people will be buried there in heaps, and the once sacred grove ((or place)) will become a tumult of the dead. Also, let the city that is above this place become like Tophet, for which seventy were destroyed. Let the houses of Jerusalem and the palaces of the kings be turned into similar ruins. And the reason is given, because they were unclean and polluted by the crime of idolatry, because they sacrificed to the sun, moon, and stars of heaven in their houses and on their roofs, and burned incense. And they were not satisfied with this error, but they also sacrificed to demons and poured out libations to foreign gods (Zephaniah 1).
Commentary on Jeremiah
And Jeremias came from [the place] of the Fall, whither the Lord had sent him to prophesy; and he stood in the court of the Lord’s house: and said to all the people, Thus saith the Lord;
Καὶ ἦλθεν ῾Ιερεμίας ἀπὸ τῆς διαπτώσεως, οὗ ἀπέστειλεν αὐτὸν Κύριος ἐκεῖ τοῦ προφητεῦσαι, καὶ ἔστη ἐν τῇ αὐλῇ οἴκου Κυρίου καὶ εἶπε πρὸς πάντα τὸν λαόν·
И҆ прїи́де і҆еремі́а ѿ (мѣ́ста) паде́нїѧ, а҆́може посла̀ є҆го̀ гдⷭь прⷪ҇ро́чествовати, и҆ ста̀ во дворѣ̀ до́мꙋ гдⷭ҇нѧ и҆ речѐ ко всѣ̑мъ лю́демъ:
14–15(Verse 14, 15) But Jeremiah came from Topheth, where the Lord had sent him to prophesy, and he stood in the court of the house of the Lord and said to all the people: This is what the Lord of hosts, the God of Israel, says: Behold, I will bring upon this city and upon all its towns all the evil that I have pronounced against it, because they have stiffened their necks, refusing to hear my words. After breaking a jar or a small bottle in the presence of the elders of the people in Topheth, which Jeremiah had brought with him, he prophesied the words of the Lord to crush the people and the city of Jerusalem. Then he returned and stood in the court of the house of the Lord and spoke to the whole multitude that had not gone to Topheth, warning them that the Lord would bring upon the city of Jerusalem and all its towns all the evil that he had spoken against it. And lest we should think the sentence cruel, he gives the reasons why he will bring evil upon them. 'Because,' he says, 'they have hardened their neck, that they might not hear my words: nor have they done penance for their many wickednesses, desiring to do penance.'
Commentary on Jeremiah
Behold I bring upon this city, and upon all the cities belonging to it, and upon the villages of it, all the evils which I have spoken against it, because they have hardened their neck, [that they might not] hearken to my commands.
τάδε λέγει Κύριος· ἰδοὺ ἐγὼ ἐπάγω ἐπὶ τὴν πόλιν ταύτην καὶ ἐπὶ πάσας τὰς πόλεις αὐτῆς καὶ ἐπὶ τὰς κώμας αὐτῆς ἅπαντα τὰ κακά, ἃ ἐλάλησα ἐπ’ αὐτήν, ὅτι ἐσκλήρυναν τὸν τράχηλον αὐτῶν τοῦ μὴ εἰσακούειν τῶν ἐντολῶν μου.
сїѧ̑ гл҃етъ гдⷭ҇ь си́лъ, бг҃ъ і҆и҃левъ: сѐ, а҆́зъ наведꙋ̀ на гра́дъ се́й и҆ на всѧ̑ гра́ды є҆гѡ̀ и҆ на всѧ̑ се́ла є҆гѡ̀ всѧ̑ ѕла̑ѧ, ꙗ҆̀же гл҃алъ є҆́смь на́нь: ꙗ҆́кѡ ѡ҆жесточи́ша вы̑и своѧ̑, є҆́же не слы́шати за́повѣдїй мои́хъ.
Then said the Lord to me, Go and get an earthen bottle, the work of the potter, and thou shalt bring [some] of the elders of the people, and of the priests;
ΤΟΤΕ εἶπε Κύριος πρός με· βάδισον καὶ κτῆσαι βῖκον πεπλασμένον ὀστράκινον καὶ ἄξεις ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ ἀπὸ τῶν ἱερέων,
Сїѧ̑ речѐ гдⷭ҇ь ко мнѣ̀: и҆дѝ и҆ стѧжѝ сосꙋ́дъ скꙋде́льничь жже́нъ, и҆ приведѝ ѿ ста́рєцъ людски́хъ и҆ ѿ ста́рєцъ свѧще́нническихъ: