1 1This chapter is an acrostic poem, the verses of which begin with the successive letters of the Hebrew alphabet. How the Lord has covered the Daughter of Zion
with the cloud of his anger22:1 Or How the Lord in his anger / has treated the Daughter of Zion with contempt !
He has hurled down the splendor of Israel
from heaven to earth;
he has not remembered his footstool
in the day of his anger. |
2 Without pity the Lord has swallowed up
all the dwellings of Jacob;
in his wrath he has torn down
the strongholds of the Daughter of Judah.
He has brought her kingdom and its princes
down to the ground in dishonor. |
3 In fierce anger he has cut off
every horn32:3 Or / all the strength; or every king; horn here symbolizes strength. of Israel.
He has withdrawn his right hand
at the approach of the enemy.
He has burned in Jacob like a flaming fire
that consumes everything around it. |
4 Like an enemy he has strung his bow;
his right hand is ready.
Like a foe he has slain
all who were pleasing to the eye;
he has poured out his wrath like fire
on the tent of the Daughter of Zion. |
5 The Lord is like an enemy;
he has swallowed up Israel.
He has swallowed up all her palaces
and destroyed her strongholds.
He has multiplied mourning and lamentation
for the Daughter of Judah. |
6 He has laid waste his dwelling like a garden;
he has destroyed his place of meeting.
The LORD has made Zion forget
her appointed feasts and her Sabbaths;
in his fierce anger he has spurned
both king and priest. |
7 The Lord has rejected his altar
and abandoned his sanctuary.
He has handed over to the enemy
the walls of her palaces;
they have raised a shout in the house of the LORD
as on the day of an appointed feast. |
8 The LORD determined to tear down
the wall around the Daughter of Zion.
He stretched out a measuring line
and did not withhold his hand from destroying.
He made ramparts and walls lament;
together they wasted away. |
9 Her gates have sunk into the ground;
their bars he has broken and destroyed.
Her king and her princes are exiled among the nations,
the law is no more,
and her prophets no longer find
visions from the LORD . |
10 The elders of the Daughter of Zion
sit on the ground in silence;
they have sprinkled dust on their heads
and put on sackcloth.
The young women of Jerusalem
have bowed their heads to the ground. |
11 My eyes fail from weeping,
I am in torment within,
my heart is poured out on the ground
because my people are destroyed,
because children and infants faint
in the streets of the city. |
12 They say to their mothers,
"Where is bread and wine?"
as they faint like wounded men
in the streets of the city,
as their lives ebb away
in their mothers' arms. |
13 What can I say for you?
With what can I compare you,
O Daughter of Jerusalem?
To what can I liken you,
that I may comfort you,
O Virgin Daughter of Zion?
Your wound is as deep as the sea.
Who can heal you? |
14 The visions of your prophets
were false and worthless;
they did not expose your sin
to ward off your captivity.
The oracles they gave you
were false and misleading. |
15 All who pass your way
clap their hands at you;
they scoff and shake their heads
at the Daughter of Jerusalem:
"Is this the city that was called
the perfection of beauty,
the joy of the whole earth?" |
16 All your enemies open their mouths
wide against you;
they scoff and gnash their teeth
and say, "We have swallowed her up.
This is the day we have waited for;
we have lived to see it." |
17 The LORD has done what he planned;
he has fulfilled his word,
which he decreed long ago.
He has overthrown you without pity,
he has let the enemy gloat over you,
he has exalted the horn4 2:17 Horn here symbolizes strength. of your foes. |
18 The hearts of the people
cry out to the Lord.
O wall of the Daughter of Zion,
let your tears flow like a river
day and night;
give yourself no relief,
your eyes no rest. |
19 Arise, cry out in the night,
as the watches of the night begin;
pour out your heart like water
in the presence of the Lord.
Lift up your hands to him
for the lives of your children,
who faint from hunger
at the head of every street. |
20 "Look, O LORD , and consider:
Whom have you ever treated like this?
Should women eat their offspring,
the children they have cared for?
Should priest and prophet be killed
in the sanctuary of the Lord? |
21 "Young and old lie together
in the dust of the streets;
my young men and maidens
have fallen by the sword.
You have slain them in the day of your anger;
you have slaughtered them without pity. |
22 "As you summon to a feast day,
so you summoned against me terrors on every side.
In the day of the LORD's anger
no one escaped or survived;
those I cared for and reared,
my enemy has destroyed." |
1. Неподлинность послания. Послание Иеремии, написанное на греческом языке, на самом деле не принадлежит великому иудейскому пророку. Это доказывается, во-первых, тем, что его совсем нет в еврейской Библии, в сирийском переводе Пешито и даже в некоторых списках LXX-ти; во-вторых, самое содержание послания не имеет почти ничего общего с содержанием книги пророка Иеремии, и в-третьих, наконец, язык послания далеко не похож на блестящий язык книги пророка Иеремии. Кроме того, в послании своем Иеремия не мог употребить таких неточных выражений как семь родов вместо семидесяти лет (для обозначения периода вавилонского плена) и т. п.
Неизвестный автор послания, по-видимому, иудей-еллинист — составил его и назвал Иеремииным, вероятно, чтобы придать ему больше значения в глазах читателей. Вероятнее всего, что послание написано во Фригии — в нем находятся довольно ясные следы знакомства автора с фригиийским языческим культом.
2. Содержание послания. Автор послания хочет предостеречь своих единоплеменников, иудеев, от увлечения идолослужением. Для этого он изображает идолов как простых бесчувственных истуканов, которые ничего не видят и не слышат и с которыми можно сделать что угодно. Неправильно потому называются они богами: их даже сами халдеи не чтут как следует. Они не в состоянии даже спасти от опасности себя самих, и даже дикие звери лучше их, потому что у них есть инстинкт самосохранения.
Все послание состоит из 72-х стихов и может быть разделено на 4 части: 1) надписание (1 ст.); 2) вступление (2-6 ст.); 3) главная часть послания — рассуждение о ничтожестве идолов и суетности идолослужения (7-71) и 4) заключение (72-й ст.).
3. Достоинство послания. У наших православных богословов иногда высказывается мысль, что послание Иеремии — каноническое (митр. Макарий — во «Введении в прав. Богословие», Смарагдов, Афанасьев). Это, несомненно, отражение католического воззрения, по которому это послание действительно является произведением Иеремии. Но большинство толкователей наших совершенно справедливо считают это послание неканоническим (митр. Филарет моск., митр. Арсений киев. и др).
4. Источники и пособия. Кроме указанных в предисловии к книге Иеремии общих трудов о пророке Иеремии, здесь можно указать на пробную лекцию проф. Жданова «О послании Иеремии» (Прибавл. к Твор. Св. Отцов. 1888, IV, 441-466).