Jeremiah 32
Commentary from 5 fathers
And they shall drink, and vomit, and be mad, because of the sword which I send among them.
καὶ πίονται καὶ ἐξεμοῦνται καὶ ἐκμανήσονται ἀπὸ προσώπου τῆς μαχαίρας, ἧς ἐγὼ ἀποστέλλω ἀνὰ μέσον αὐτῶν.
И҆ тогда̀ си́ла царѧ̀ вавѷлѡ́нска ѻ҆стро́гъ ѡ҆бложѝ ѡ҆́крестъ і҆ерⷭ҇ли́ма, і҆еремі́а же стрего́мь бѧ́ше во дворѣ̀ темни́чнѣмъ, и҆́же є҆́сть во дворѣ̀ царѧ̀ і҆ꙋ́дина,
So I took the cup out of the Lord’s hand, and caused the nations to whom the Lord sent me to drink:
καὶ ἔλαβον τὸ ποτήριον ἐκ χειρὸς Κυρίου καὶ ἐπότισα τὰ ἔθνη, πρὸς ἃ ἀπέστειλέ με Κύριος ἐπ’ αὐτά,
въ не́йже заключѝ є҆го̀ седекі́а ца́рь, глаго́лѧ: почто́ ты прорица́еши, глаго́лѧ: та́кѡ речѐ гдⷭ҇ь: сѐ, а҆́зъ даю̀ се́й гра́дъ въ рꙋ́цѣ царѧ̀ вавѷлѡ́нска, и҆ во́зметъ є҆го̀,
Jerusalem, and the cities of Juda, and the kings of Juda, and his princes, to make them a desert place, a desolation, and a hissing;
τὴν ῾Ιερουσαλὴμ καὶ τὰς πόλεις ᾿Ιούδα καὶ βασιλεῖς ᾿Ιούδα καὶ ἄρχοντας αὐτοῦ τοῦ θεῖναι αὐτὰς εἰς ἐρήμωσιν καὶ εἰς ἄβατον καὶ εἰς συριγμὸν
и҆ седекі́а ца́рь і҆ꙋ́динъ не спасе́тсѧ ѿ рꙋкѝ халде́йски, ꙗ҆́кѡ преда́нїемъ преда́стсѧ въ рꙋ́цѣ царѧ̀ вавѷлѡ́нска, и҆ соглаго́летъ ᲂу҆сты̑ свои́ми ко ᲂу҆стѡ́мъ є҆гѡ̀, и҆ ѻ҆́чи є҆гѡ̀ ѻ҆́чи є҆гѡ̀ ᲂу҆́зрѧтъ,
4–5(Verses 4, 5) Behold, I will give this city into the hand of the king of Babylon, and he will capture it. And King Zedekiah of Judah will not escape from the hand of the Chaldeans, but he will be handed over to the king of Babylon, and they will speak face to face and his eyes will see his eyes. And Zedekiah will be taken to Babylon, and he will stay there until I visit him, says the Lord. But if you fight against the Chaldeans, you will not have success. This was the reason for the anger of the king, that he preferred falsehood over truth and said that both the city of Jerusalem and King Zedekiah would be captured. And what is even worse, he will see the face of the king of Babylon and speak humbly and as a captive, as the most powerful king's madness. For it is a more serious terror to see the one whom you fear, and to be subjected to the verbal accusation before enduring the torment of punishment. And he says that he will lead Zedekiah into Babylon, and he will be there. The Septuagint translates it as "one of whom is unwillingly dragged, the other one signifies willingly going." And he says that he will be there. The word is ambiguous, so as not to seem to prophesy torture and miseries. And what follows is: Until I visit him, says the Lord, and if you fight against the Chaldeans, you will have nothing prosperous, which is not found in the Septuagint. And he wisely moderated his opinion, which can be referred to both the good and the bad. For visitation, as I often said, signifies both consolation and punishment.
Commentary on Jeremiah
and Pharao king of Egypt, and his servants, and his nobles, and all his people;
καὶ τὸν Φαραὼ βασιλέα Αἰγύπτου καὶ τοὺς παῖδας αὐτοῦ καὶ τοὺς μεγιστᾶνας αὐτοῦ
и҆ въ вавѷлѡ́нъ вни́детъ седекі́а и҆ тꙋ̀ бꙋ́детъ, до́ндеже посѣщꙋ̀ є҆го̀, гл҃етъ гдⷭ҇ь: а҆́ще же воева́ти бꙋ́дете на халдє́и, ничесѡ́же ᲂу҆спѣ́ете;
and all the mingled people, and all the kings of the Philistines, and Ascalon, and Gaza, and Accaron, and the remnant of Azotus,
καὶ πάντα τὸν λαὸν αὐτοῦ καὶ πάντας τοὺς συμμείκτους καὶ πάντας τοὺς βασιλεῖς ἀλλοφύλων, τὴν ᾿Ασκάλωνα καὶ τὴν Γάζαν καὶ τὴν ᾿Ακκάρων καὶ τὸ ἐπίλοιπον ᾿Αζώτου
И҆ речѐ і҆еремі́а: бы́сть сло́во гдⷭ҇не ко мнѣ̀ гл҃ѧ:
6–7(Version 6, 7.) And Jeremiah said: The word of the Lord came to me, saying: Behold, Anameel (also known as Anemeel), the son of Sellum (or Sallom), your cousin (which is said in Hebrew as Dodach), is coming to you, saying: Buy my field, which is in Anathoth, for the right of redemption belongs to you. The hidden word of God to Jeremiah was known to no one, except by his revelation to whom it was made: and he is informed that his cousin Anameel will come to him and transfer the ownership of the field that was his; and that the place is in Anathoth, among the suburbs that were given to the priests from each tribe and city according to the law: and it was not allowed for the possession to pass from one tribe to another, nor from one family to another (which is why the daughters of Zelophehad received a portion among their brothers), especially the suburban lands of the priests could not be sold to anyone until the year of remission, except to the one whom blood kinship required. Therefore, his younger brother, the son of his aunt (Alex. brother-in-law and father), came to him and offered to buy what is owed to him by proximity. Helcias and Sellum were blood brothers. The son of Helcias was Jeremiah; Sellum, Anameel. Helcias means 'part of the Lord'; Jeremiah, 'the sublimity of the Lord.' And rightly the height of the Lord is born from the part of the Lord. Sellum, on the other hand, is translated into our language as peace, or peaceful. Anameel means gift or grace of God. We are not surprised that peace is joined with grace, since even the beginning of the Apostolic Epistles says: Grace to you and peace (Rom. I, 7). Therefore, let us first merit the peace of God, and after peace, grace is born in us, which belongs not to the possessor, but to the will of the giver. However, grace gives the value to the one who is placed in high positions by God, so that although he may appear lofty, he still needs the grace of God. That which is often sung in the Song of Songs by the bride: Fratruelis meus, that is, ὅ ἀδελφιδοῦς μου in Hebrew is said Dodi (), therefore it should be called not fratruelis, but πατράδελφος, that is, patruelis. However, Jeremiah the son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin, bears witness to the beginning of this book.
Commentary on Jeremiah
and Idumea, and the land of Moab, and the children of Ammon,
καὶ τὴν ᾿Ιδουμαίαν καὶ τὴν Μωαβῖτιν καὶ τοὺς υἱοὺς ᾿Αμμὼν
сѐ, а҆намеи́лъ, сы́нъ салѡ́мль, бра́та ѻ҆тца̀ твоегѡ̀, и҆́детъ къ тебѣ̀, глаго́лѧ: прикꙋпѝ себѣ̀ село̀ моѐ, є҆́же во а҆наѳѡ́ѳѣ, ꙗ҆́кѡ тебѣ̀ сꙋ́дъ ᲂу҆́жичества прїѧ́ти во притѧжа́нїе.
and the kings of Tyre, and the kings of Sidon, and the kings in the country beyond the sea,
καὶ βασιλεῖς Τύρου καὶ βασιλεῖς Σιδῶνος καὶ βασιλεῖς τοὺς ἐν τῷ πέραν τῆς θαλάσσης
И҆ прїи́де ко мнѣ̀ а҆намеи́лъ, сы́нъ салѡ́мль, бра́та ѻ҆тца̀ моегѡ̀, по словесѝ гдⷭ҇ню во дво́ръ темни́чный и҆ рече́ ми: прикꙋпѝ себѣ̀ село̀ моѐ, є҆́же во а҆наѳѡ́ѳѣ въ землѝ венїамі́ни: ꙗ҆́кѡ тебѣ̀ сꙋ́дъ прикꙋпи́ти є҆̀, ты́ бо ста́рѣй. И҆ разꙋмѣ́хъ, ꙗ҆́кѡ сло́во гдⷭ҇не є҆́сть,
(Verse 8) And Anameel, the son of my uncle, came to me, according to the Word of the Lord, to the entrance (or courtyard) of the prison, and he said to me: Possess (or buy) my field, which is in Anathoth in the land of Benjamin, for the inheritance belongs to you, and you are a close relative to possess (or buy) it. What the word of the Lord had foretold through the prophet, immediately came to pass. Anameel came to me, by the grace of God, the son of my uncle, that is, the son of peace. But he came to the vestibule of the prison, and he said to me the things that the Lord had foretold to him. Now this priestly field, whose purchase and possession belonged to Jeremiah, is in Anathoth, in the land of Benjamin, where the obedience of the former resounds according to the Son of the Right Hand. And consequently, he desires its acquisition, in which the obedience and virtue of the Lord were evident. For this reason, the Seventy interpreted it as 'elder,' that is, 'elderly,' which does not fit in this context.
Commentary on Jeremiah
and Daedan, and Thaeman, and Ros, and every one that is shaved round about the face,
καὶ τὴν Δαιδὰν καὶ τὴν Θαιμὰν καὶ τὴν Ῥῶς καὶ πᾶν περικεκαρμένον κατὰ πρόσωπον αὐτοῦ
и҆ прикꙋпи́хъ село̀ а҆намеи́ле, сы́на бра́та ѻ҆тца̀ моегѡ̀, ѿ а҆наѳѡ́ѳа, и҆ поста́вихъ є҆мꙋ̀ седмьна́десѧть сі̑кль сребра̀,
9–11(v. 9 seqq.) But I understood that it was the word of the Lord, and I bought a field from my cousin Anameel, who is in Anathoth, and I weighed out the silver, seven shekels and ten silver coins. And I wrote it in a book, and signed it, and called witnesses, and weighed the silver on a scale. And I received the sealed deed, the terms and conditions, and the external seals. It was indeed difficult and almost absurd, worthy of laughter, for the one who was prophesying the imminent capture of Jerusalem and the captivity of all, to buy a field in Anathoth that he would never possess. But I understood, he said, that it was the word of the Lord and that my purchase should be connected with the argument and prophecy of the Lord; and therefore I obeyed his command to make the purchase; nor was it in vain that God spoke to me about such a matter: and I weighed out seventeen shekels of silver, which we convert into staters. Now a shekel has twenty obols, as it is written in the final volume of Ezekiel (Ezek. 45). And the Prophet bought it for seventeen shekels, a number in which the boy David, servant of the Lord, sang on the day when the Lord delivered him from the hand of all his enemies and from the hand of Saul, and said: I will love you, O Lord, my strength; the Lord is my rock, my fortress, and my deliverer. My God, my helper, and I will hope in Him: my protector, and the horn of my salvation (Psalm XVII, 1). The number ten indicates a mystical number, as shown in the Decalogue which was written on stone tablets by the finger of God, and the days of fasting and propitiation in the seventh month (Exodus XIII). We also prove, with numerous testimonies from the Scriptures, that the number seven, in which true Sabbath and rest exist, is holy. I could have provided at least a few examples, if it were not pointless to teach what is already known. Therefore, in this number, a possession is bought by a prophet and priest, and it is written in a book and signed, and witnesses are brought forth, and silver is carefully weighed out, so that all the rights of sale and purchase are preserved, and there is a certain ownership, confirmed by agreements and promises. Or let those who try to claim false wills, and sometimes even wills with witnesses, listen to this.
Commentary on Jeremiah
and all the mingled people lodging in the wilderness,
καὶ πάντας τοὺς συμμείκτους τοὺς καταλύοντας ἐν τῇ ἐρήμῳ
и҆ вписа́хъ въ кни́гꙋ и҆ запеча́тахъ, и҆ засвидѣ́тельствовахъ пѡ́слꙋхи и҆ поста́вихъ сребро̀ на вѣса́хъ.
and all the kings of Aelam, and all the kings of the Persians,
καὶ πάντας βασιλεῖς Αἰλὰμ καὶ πάντας βασιλεῖς Περσῶν
И҆ взѧ́хъ кни́гꙋ кꙋпле́нїѧ прочте́нꙋ и҆ запеча́танꙋ.
and all the kings from the north, the far and the near, each one with his brother, and all the kingdom s which are on the face of the earth.
καὶ πάντας βασιλεῖς ἀπὸ ἀπηλιώτου τοὺς πόρρω καὶ τοὺς ἐγγύς, ἕκαστον πρὸς τὸν ἀδελφὸν αὐτοῦ, καὶ πάσας βασιλείας τὰς ἐπὶ προσώπου τῆς γῆς.
И҆ да́хъ кни́гꙋ кꙋпле́нїѧ варꙋ́хови сы́нꙋ нирі́инꙋ, сы́на маассе́ова, пред̾ ѻ҆чи́ма а҆намеи́ла сы́на бра́та ѻ҆тца̀ моегѡ̀, и҆ пред̾ ѻ҆чи́ма стоѧ́щихъ пѡ́слꙋхъ и҆ вписа́вшихъ въ кни̑ги кꙋпле́нїѧ, и҆ пред̾ ѻ҆чи́ма всѣ́хъ і҆ꙋде́ѡвъ, сѣдѧ́щихъ во дворѣ̀ темни́чнѣмъ.
(Verse 12.) And I gave the book of possession to Baruch the son of Neriah, the son of Maaseiah, in the sight of Anameel my cousin, and in the sight of the witnesses who were written in the book of purchase; in the sight of all the Jews who were sitting in the prison courtyard. Although the possession was to be immediately given up, indeed to be bought back by later generations, and to be bought back by one who did not have children (for he had not taken a wife), nevertheless, obeying the command of the Lord, he duly carried out everything: and Baruch the son of Neriah, the son of Maaseiah, gave the sealed book of possession. Baruch is called blessed in our language; he was the son of Neri, which means 'my light', as the Prophet says: 'Your word is a lamp to my feet and a light to my path' (Psalm 119:105). Neri was also the father of Baruch, the son of Maasiah, meaning 'the work and the operation of the Lord'. Let us now consider the great privileges of virtue that the disciple Baruch rendered to Jeremiah, as David says: 'He who walks in the way of integrity, he shall minister to me' (Psalm 101:6). And so, Elisha, the servant of Elijah, pleased God so much that after the translation of his master, he also merited to receive a double spirit (2 Kings 2). I say this as a warning to those who abuse the ministries of evil men and do not dare to reject those whom they know are bound to them by a guilty conscience. And it is handed down that the book of Baruch was sold to such a man, Anemeel, with witnesses who signed, and their names were kept in the book of purchase. And, in the sight, he said, of all the Jews who were sitting in the courtyard of the prison: those who had come either to console the Prophet, or out of a desire to hear the words of the Lord in fear and reverence of God.
Commentary on Jeremiah
And thou shalt say to them, Thus said the Lord Almighty; Drink ye, be ye drunken; and ye shall vomit, and shall fall, and shall in nowise rise, because of the sword which I send among you.
καὶ ἐρεῖς αὐτοῖς· οὕτως εἶπε Κύριος παντοκράτωρ· πίετε καὶ μεθύσθητε καὶ ἐξεμέσετε καὶ πεσεῖσθε καὶ οὐ μὴ ἀναστῆτε ἀπὸ προσώπου τῆς μαχαίρας, ἧς ἐγὼ ἀποστέλλω ἀνὰ μέσον ὑμῶν.
И҆ завѣща́хъ варꙋ́хꙋ пред̾ ѻ҆чи́ма и҆́хъ, глаго́лѧ:
13–15(Verse 13 and following) And I commanded Baruch before them, saying: Thus says the Lord of hosts, the God of Israel: Take these books, this sealed book, and this open book, and put them in an earthen vessel, that they may last for many days. For thus says the Lord of hosts, the God of Israel: Houses and fields and vineyards shall still be possessed in this land. To all whom the previous message has been told, both those present and those who see it, Baruch, the minister and disciple, is commanded not by the words of a teacher, but by the command of God, to take the books, one sealed and the other open, which have been kept in the custom of purchases, so that he may show the open volume to those who wish to read what the sealed book contains within: both in an earthen vessel, so they may last for many days. Therefore, the firm and long-awaited possession, which was guarded with such great care, so that neither if the books placed outside for sale were exposed to theft, nor if they were buried in the ground, would be destroyed by moisture from the earth. However, all of this was done so that those who saw it would understand once again that Jerusalem should be inhabited and lands should be possessed, which though they should have understood on their own without the words of Jeremiah, they are reminded by the words of the Lord, and it is said to them: The Lord of hosts, the God of Israel, says: Houses and fields and vineyards will still be possessed in this land. This is what Jeremiah had previously said: I understood that it was the word of the Lord; and for that reason, he bought a field that he was not going to possess.
Commentary on Jeremiah
And it shall come to pass, when they refuse to take the cup out of thine hand, to drink it, that thou shalt say, Thus said the Lord; Ye shall surely drink.
καὶ ἔσται ὅταν μὴ βούλωνται δέξασθαι τὸ ποτήριον ἐκ τῆς χειρός σου ὥστε πιεῖν, καὶ ἐρεῖς· οὕτως εἶπε Κύριος· πιόντες πίεσθε·
та́кѡ речѐ гдⷭ҇ь Вседержи́тель бг҃ъ і҆и҃левъ: возмѝ кни́гꙋ сїю̀ кꙋпле́нїѧ запечатлѣ́ннꙋ и҆ кни́гꙋ прочте́нꙋю и҆ вложѝ ю҆̀ въ сосꙋ́дъ гли́нѧнъ, да пребꙋ́детъ дни̑ мно́жайшыѧ.
For I am beginning to afflict the city whereon my name is called, and ye shall by no means be held guiltless: for I am calling a sword upon all that dwell upon the earth.
ὅτι ἐν πόλει, ἐν ᾗ ὠνομάσθη τὸ ὄνομά μου ἐπ’ αὐτήν, ἐγὼ ἄρχομαι κακῶσαι, καὶ ὑμεῖς καθάρσει οὐ μὴ καθαρισθῆτε, ὅτι μάχαιραν ἐγὼ καλῶ ἐπὶ πάντας τοὺς καθημένους ἐπὶ τῆς γῆς.
Ꙗ҆́кѡ та́кѡ речѐ гдⷭ҇ь Вседержи́тель бг҃ъ і҆и҃левъ: є҆щѐ притѧ́жꙋтсѧ хра̑мины и҆ се́ла и҆ вїногра́ды на се́й землѝ.
And thou shalt prophesy against them these words, and shalt say, The Lord shall speak from on high, from his sanctuary he will utter his voice; he will pronounce a declaration on his place; and these shall answer like men gathering grapes: and destruction is coming on them that dwell on the earth,
καὶ σὺ προφητεύσεις ἐπ’ αὐτοὺς τοὺς λόγους τούτους καὶ ἐρεῖς· Κύριος ἀφ’ ὑψηλοῦ χρηματιεῖ, ἀπὸ τοῦ ἁγίου αὐτοῦ δώσει φωνὴν αὐτοῦ, λόγον χρηματιεῖ ἐπὶ τοῦ τόπου αὐτοῦ, καὶ αἰδὰδ ὥσπερ τρυγῶντες ἀποκριθήσονται· καὶ ἐπὶ καθημένους τὴν γῆν ἥκει ὄλεθρος
И҆ моли́хсѧ ко гдⷭ҇еви по ѿда́нїи кни́ги прикꙋпле́нїѧ варꙋ́хꙋ сы́нꙋ нирі́инꙋ, глаго́лѧ:
(Verse 16) And I prayed to the Lord after I had delivered the book of possession to Baruch the son of Neriah, saying: After the celebration of the lawful purchase of the field, and after the sentence of the Lord, in which he promised houses, fields, and vineyards to be possessed henceforth, the Prophet prays to the Lord and expresses the anguish of his heart with groans, saying:
Commentary on Jeremiah
even upon the extreme part of the earth; for the Lord has a controversy with the nations, he is pleading with all flesh, and the ungodly are given to the sword, saith the Lord.
ἐπὶ μέρος τῆς γῆς, ὅτι κρίσις τῷ Κυρίῳ ἐν τοῖς ἔθνεσι, κρίνεται αὐτὸς πρὸς πᾶσαν σάρκα, οἱ δὲ ἀσεβεῖς ἐδόθησαν εἰς μάχαιραν, λέγει Κύριος.
ѽ, сы́й гдⷭ҇и бж҃е! ты̀ сотвори́лъ є҆сѝ не́бо и҆ зе́млю крѣ́постїю твое́ю вели́кою и҆ мы́шцею твое́ю высо́кою, не ᲂу҆таи́тсѧ ѿ тебє̀ ничто́же,
(Verse 17) Alas, alas, alas, O Lord God (or who you are, O Lord God). Behold, you have made the heaven and the earth with your great power, and with your outstretched (or exalted) arm nothing will be difficult (or impossible) for you (or according to the Septuagint, nothing is hidden from you). Alas, alas, alas, Lord God: for which the Septuagint translated, ὁ ὢν, that is, who is, Lord God, according to what is said to Moses: Go, speak to the people of Israel: The One who is, has sent me to you (Exod. III, 14). Not that there are no others; but it is one thing for the Creator to exist by His own beneficence, another for Him to exist by the eternity of His nature. He praises the Lord and proclaims the Creator through His creatures. First, with his voice, he extols His power, mercy, and justice towards all of mankind; then he turns to Israel and describes in a famous discourse the great things He has done for them. And after so many blessings, he says that they, being forgetful of His goodness, provoked His mercy to bitterness, so that the city was besieged, and before the enemy broke in, it was consumed by famine, sword, and plague. But he first put forward all these things so that he could subsequently present what seemed to be a reproach to the divine judgment. And you say to me, Lord God, buy a field for silver, and have witnesses, when the city has been given into the hands of the Chaldeans? This portion of the text contains the entirety of this passage. Now let us return to each point individually. You made heaven and earth in your great power. And John says of the Son: All things were made through him, and without him was not anything made that was made (John 1:3). For this is the strength of the Lord, as the Apostle confirms: Christ is the power of God and the wisdom of God (1 Cor. I, 24). And in your outstretched or lofty arm, both of which are indications of striking. But what is this arm, of which Isaiah speaks: And the arm of the Lord, to whom it is revealed (Isa. LIII, 1)? No word will be difficult for you. For what is impossible for men is possible for God; to whom nothing is hidden (Mic. XIX), according to the saying of the Psalmist: For the darkness shall not obscure you, and the night shall be as bright as day (Psalm CXXXVIII, 12).
Commentary on Jeremiah
Thus said the Lord; Behold, evils are proceeding from nation to nation, and a great whirlwind goes forth from the end of the earth.
οὕτως εἶπε Κύριος· ἰδοὺ κακὰ ἔρχεται ἀπὸ ἔθνους ἐπὶ ἔθνος, καὶ λαῖλαψ μεγάλη ἐκπορεύεται ἀπ’ ἐσχάτου τῆς γῆς.
творѧ́й млⷭ҇ть въ ты́сѧщы и҆ ѿдаѧ́й грѣхѝ ѡ҆́тчи въ нѣ̑дра ча̑дъ и҆́хъ по ни́хъ: бг҃ъ вели́кїй и҆ крѣ́пкїй,
(Verse 18) You show mercy to thousands and repay the iniquity of the fathers into the bosom of their children after them, O mighty, great, powerful (which is said in Hebrew) Gibbor: The Lord of hosts (or of powers) is your name. You show mercy to thousands; and you repay the iniquity of the fathers into the bosom of their children after them. The great mercy of the Creator, to extend his mercy to a thousand generations, and to show justice immediately in the next generation, which, however, is also mixed with mercy. For he does not immediately punish the wrongdoer, but waits for repentance, so that if the children imitate the vices of their parents, punishment is delayed for a long time. Most powerful, great, mighty, Lord of hosts, or virtue, is your name. These names indicate the power of the Creator. However, properly speaking, the name of God is Father, which is revealed in the Gospel when the Lord says: Father, I have revealed your name to mankind (John 17:6).
Commentary on Jeremiah
And the slain of the Lord shall be in the day of the Lord from one end of the earth even to the other end of the earth: they shall not be buried; they shall be as dung on the face of the earth.
καὶ ἔσονται τραυματίαι ὑπὸ Κυρίου ἐν ἡμέρᾳ Κυρίου, ἐκ μέρους τῆς γῆς, καὶ ἕως εἰς μέρος τῆς γῆς· οὐ μὴ κατορυγῶσιν, εἰς κόπρια ἐπὶ προσώπου τῆς γῆς ἔσονται.
бг҃ъ вели́ка совѣ́та и҆ си́ленъ дѣлесы̀, бг҃ъ вели́кїй Вседержи́тель и҆ великоимени́тъ гдⷭ҇ь: ѻ҆́чи твоѝ ѿвє́рсты на всѧ̑ пꙋти̑ сынѡ́въ человѣ́ческихъ, да́ти комꙋ́ждо по пꙋтѝ є҆гѡ̀ и҆ по плодꙋ̀ начина́нїй є҆гѡ̀:
You, as a person, know any other person from the way he appears outside. You think the way you see. And you see as far only as your eyes do. But the Scripture says, “The eyes of the Lord are lofty,” “People look at the outward appearance, but God looks at the heart,” “The Lord sees and knows his own,” and “the plant that my heavenly Father has not planted, he roots up,” and “the first shall,” as he shows, “be last,” and he carries “his fan in his hand to purge his threshing floor.” Let the chaff of a fickle faith fly off as much as it will at every blast of temptation; all the purer will be that heap of corn that shall be laid up in the garner of the Lord.
Prescriptions Against Heretics 3
(Verse 19) Great in counsel and incomprehensible in thought. Whose eyes are open upon all the ways of the sons of Adam (or humans), to render to each according to his ways, and according to the fruit of his inventions. Great in counsel. And anyone who presumes to insert themselves secretly into the Lord's affairs and judge his judgments. And incomprehensible in thought. The mind that cannot comprehend him, how can speech comprehend him? Whose eyes are open upon all the ways of the sons of Adam. Therefore, in vain does man think he can hide himself from God's knowledge. And this leads to the fact that in order to render to each according to their ways, and according to the fruit of their inventions, this indicates that sometimes, due to excessive patience, his judgments may seem unjust. This place the Apostle further explains to the Romans: Do you not know that the kindness of God is leading you to repentance? But because of your stubbornness and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God (Rom. II, 4, 5). Therefore, the later the punishment of sinners, the more just it is: in the likeness of Pharaoh, who, after being warned by ten plagues, was not punished, and persisting in his hardness, was finally overwhelmed by the waves of the Red Sea (Exodus 14).
Commentary on Jeremiah
Howl, ye shepherds, and cry; and lament, ye rams of the flock: for your days have been completed for slaughter, and ye shall fall as the choice rams.
ἀλαλάξατε, ποιμένες, καὶ κεκράξατε· καὶ κόπτεσθε οἱ κριοὶ τῶν προβάτων, ὅτι ἐπληρώθησαν αἱ ἡμέραι ὑμῶν εἰς σφαγήν, καὶ πεσεῖσθε ὥσπερ οἱ κριοὶ οἱ ἐκλεκτοί·
и҆́же сотвори́лъ є҆сѝ зна́мєнїѧ и҆ чꙋдеса̀ во землѝ є҆гѵ́петстѣй, да́же до сегѡ̀ днѐ и҆ во і҆и҃ли и҆ въ лю́дехъ, и҆ сотвори́лъ є҆сѝ и҆́мѧ себѣ̀, ꙗ҆́коже де́нь се́й,
(Verse 20) You have set signs and wonders in the land of Egypt until this day, both in Israel and among mankind (or among earthlings), and have made a name for yourself, as it is this day. From a general overview, it then focuses on what specifically Israel has accomplished. It says, 'You have set signs and wonders in the land of Egypt, which have afflicted Egypt until this day, and in Israel and among mankind, whether native-born or foreign.' This that is said, up to this day, must be connected to what follows, so that we may read and understand that your signs are fulfilled both in Israel and in all mortals daily. Alternatively, you not only performed signs and wonders in Egypt, but your power of mercy has also saved your people even until today, and you assist the whole human race as the Creator with your power. And it should be noted that Israel is separated from men and earthborn beings, as it is written: 'My firstborn son is Israel.' And you have made for yourself a name as it is to this day (Exodus IV, 22). Your praises, he says, are celebrated in the language of the whole world.
Commentary on Jeremiah
And flight shall perish from the shepherds, and safety from the rams of the flock.
καὶ ἀπολεῖται φυγὴ ἀπὸ τῶν ποιμένων καὶ σωτηρία ἀπὸ τῶν κριῶν τῶν προβάτων.
и҆ и҆зве́лъ є҆сѝ лю́ди твоѧ̑ і҆и҃лѧ и҆з̾ землѝ є҆гѵ́петскїѧ зна́мєнїи и҆ чꙋдесы̀, рꙋко́ю крѣ́пкою и҆ мы́шцею высо́кою и҆ видѣ̑нїи вели́кими,
(Verse 21) You brought your people Israel out of the land of Egypt with signs and wonders, with a strong hand and an outstretched arm, and with great terror. And you have brought your people Israel out of the land of Egypt. It is well said, your people, for at that time when they were brought out, they served under the Lord's command. And you brought them out with signs and wonders, by which Egypt was struck, and with a strong hand, and with an outstretched arm, and with great terror: when the Red Sea provided a way for the people of Israel to cross over, and it obliterated the Egyptian army.
Commentary on Jeremiah
A voice of the crying of the shepherds, and a moaning of the sheep and the rams: for the Lord has destroyed their pastures.
φωνὴ κραυγῆς τῶν ποιμένων καὶ ἀλαλαγμὸς τῶν προβάτων καὶ τῶν κριῶν, ὅτι ὠλόθρευσε Κύριος τὰ βοσκήματα αὐτῶν,
и҆ да́лъ є҆сѝ и҆̀мъ сїю̀ зе́млю, є҆́юже клѧ́лсѧ є҆сѝ ѻ҆тцє́мъ и҆́хъ, зе́млю кипѧ́щꙋю ме́домъ и҆ млеко́мъ.
(Verse 22) And you gave them this land, which you swore to their fathers to give them, a land flowing with milk and honey. And you have given them this land, which you swore to their fathers to give to them: namely, Abraham, Isaac, and Jacob. Therefore, not by their own merit, but by the virtues of their fathers, they received the land flowing with milk and honey. For they were not yet able to consume solid food, but were nourished with milk and honey in their infancy. Indeed, with the abundance and plenty of all things, milk and honey.
Commentary on Jeremiah
And the peaceable abodes that remain shall be destroyed before the fierceness of my anger.
καὶ παύσεται τὰ κατάλοιπα τῆς εἰρήνης ἀπὸ προσώπου ὀργῆς θυμοῦ μου.
И҆ внидо́ша и҆ прїѧ́ша ю҆̀, и҆ не послꙋ́шаша гла́са твоегѡ̀ и҆ въ за́повѣдехъ твои́хъ не ходи́ша: всѧ̑, ꙗ҆̀же заповѣ́далъ є҆сѝ и҆̀мъ (твори́ти), не сотвори́ша, и҆ сотвори́ша, да сбꙋ́дꙋтсѧ и҆̀мъ всѧ̑ ѕла̑ѧ сїѧ̑.
(Verse 23) And they entered and took possession of it, but they did not obey your voice and did not walk in your law. Everything that you commanded them to do, they did not do, and all these disasters happened to them. And they entered and possessed it. And immediately there was no middle ground between possession and disobedience. For abundance produces security, security produces negligence, negligence produces contempt. And they did not obey, he says, your voice, and they did not walk in your law. Therefore, they promised in vain in the wilderness, saying: We will do everything that the Lord has commanded (Exodus 19:8). For the reward is not in the promise, but in the action: to refute the impudence of those who think that a man can fulfill everything that he has promised. They did not do everything that you commanded them to do, and they certainly promised to do so. And all these evils happened to them. Evils for those who are patient, but according to the judgement of the Lord, good things that give to each person according to their ways.
Commentary on Jeremiah
He has forsaken his lair, as a lion: for their land is become desolate before the great sword.
ἐγκατέλιπεν ὥσπερ λέων κατάλειμμα αὐτοῦ, ὅτι ἐγενήθη ἡ γῆ αὐτῶν εἰς ἄβατον ἀπὸ προσώπου τῆς μαχαίρας τῆς μεγάλης.
Сѐ, наро́дъ и҆́детъ на се́й гра́дъ взѧ́ти є҆го̀, и҆ гра́дъ пре́данъ є҆́сть въ рꙋ́цѣ халде́євъ вою́ющихъ на́нь ѿ лица̀ меча̀ и҆ гла́да и҆ мо́ра. Ꙗ҆́коже гл҃алъ є҆сѝ, та́кѡ и҆ бы́сть: и҆ сѐ, ты̀ зри́ши.
24–25(Verse 24, 25.) Behold, fortifications have been built against the city, in order to take it; and the city has been given into the hands of the Chaldeans, who fight against it with the sword, famine, and pestilence. And whatever you have spoken has happened, as you yourself see; and you say to me, Lord God, buy the field with silver, and have witnesses, when the city has been given into the hands of the Chaldeans? It was the tenth year of King Zedekiah, for thus it is written: The word that came to Jeremiah from the Lord in the tenth year of Zedekiah king of Judah: at that time the army of the king of Babylon was besieging Jerusalem, and Jeremiah the prophet was confined in the court of the prison. And rightly now it is said: Behold, the fortifications are built against the city, so that it may be captured; and the city has been delivered into the hands of the Chaldeans; they have neither whom to conquer nor whom to capture. For now they have been consumed by sword, famine, and pestilence; and we see that whatever you have said has been fulfilled; therefore why do you say to me, Lord: Buy a field for silver, and call witnesses; when the city has been delivered into the hands of the Chaldeans? Therefore, he does not reprimand, but he asks; and he wants to learn not so much for himself as for others, who were sitting in the courtyard of the prison; and perhaps they silently reprimanded, how the same prophet, whom they believed to proclaim the truth, could say that the city is to be captured and buy a field as if he were going to possess it.
Commentary on Jeremiah
THE PROPHECIES OF JEREMIAS AGAINST THE NATIONS OF AELAM - Thus said the Lord God of Israel; Take the cup of this unmixed wine from mine hand, and thou shalt cause all the nations to drink, to whom I send thee.
(Μασ. ΚΕ´,
Сло́во бы́вшее ѿ гдⷭ҇а ко і҆еремі́и въ десѧ́тое лѣ́то седекі́и, царѧ̀ і҆ꙋ́дина, то̀ лѣ́то ѻ҆смоена́десѧть навꙋходоно́сорꙋ царю̀ вавѷлѡ́нскꙋ.