Thy riches and thy treasures I will give unto spoil for nothing, because of all thy sins, even in all thy borders.

Thy strength and thy treasures For a prey I do give, not for price, Even for all thy sins, and in all thy borders.

I will give your wealth and your stores to your attackers, without a price, because of all your sins, even in every part of your land.

Your riches and your treasures I will give over to be freely despoiled, because of all your sins, even throughout all your borders.

Opes tuas et thesauros tuos in direptionem dabo, non in permutatione (hoc est, absque pretio,) et propter omne scelus tuum, et propter omnem finem tuum (vel, terminum tuum, in omnibus terminis tuis, ad verbum; sicuti etiam in omnibus sceleribus.)

But, there is a difference among interpreters as to the word gvvl gebul. I indeed allow that it means a border: but Jeremiah, as I think, when he intended to state things that are different, made use of different forms of speech; but as the construction is the same, I see not how the word can mean the borders of the land. I hence think that it is to be taken here metaphorically for counsels; as though he had said, "On account of all thy wicked deeds and on account of all thy ends, that is, of all thy counsels, I will make thy wealth and thy treasures a plunder." For true is that saying of the heathen poet, There is something where thou goest and to which thou levellest thy bow. [1] When we undertake any buiness, we have some end in view. Then the Prophet calls their adulteries, frauds, rapines, violencies and murders, wicked deeds; but he calls their counsels, borders, such counsels as they craftily took, by which they manifested their depravity and baseness. Then, in the first place, he declares that God would be a just avenger against their wicked deeds, and against all the ends which the Jews had proposed to themselves; and at the same time he points out and mentions the kind of punishment they were to have, -- that the Lord would give for a plunder all their wealth and treasures, and that without exchanging; some read, "without price," and consider the meaning to be, -- that the Jews would be so worthless, that no one would buy them: but this is too refined. I doubt not but that the Prophet intimates, that whatever the Jews possessed would become a prey to their enemies, so that it would be taken away from them without any price or bartering; as though he had said, "Your enemies will freely plunder all that you have without any permission from you, and will regard as their own, even by the right of victory, whatever ye think you have so laid up as never to be taken away." [2] He afterwards adds --

Footnotes

1 - Est aliquid quo tendis et in quod dirigis arcum. -- Per. Sat. iii. 60.

2 - This verse and the following are said by Horsley to be "very obscure:" and there seems to be no way of understanding them, except we regard the Prophet as classed with the people; and the conclusion of verse fourteenth (Jeremiah 15:14) favors the idea, "On you, lykm, it shall burn." The Prophet himself did not wholly escape the evils which came on the people. Then this verse and the following I would render thus, -- 13. Thy wealth and thy treasures for spoil will I give, Not for a price, but for all thy sins, Even in all thy borders; 14. And I will make thine enemies to pass To a land thou knowest not; For a fire has been kindled in my wrath, On you it shall burn. The "enemy" before is now "enemies." The verb "make to pass," has various readings, owing evidently to the similarity of two letters. The versions, except the Vulgate, have "I will make thee to serve thine enemies;" but the received text is the most suitable to the passage. Blayney's rendering is, -- I will cause them to pass with thine enemies -- By "them" he understands "thy wealth and thy treasures;" but this sort of construction can hardly be admitted; and it seems incrongruous. -- Ed.

Jeremiah is personally addressed in the verse, because he stood before God as the intercessor, representing the people.
(1) God would give Judah's treasures away for nothing; implying that He did not value them.
(2) the cause of this contempt is Judah's sins.
(3) this is justified by Judah having committed them throughout her whole land.

Thy substance - will I give to the spoil without price - Invaluable property shall be given up to thy adversaries. Or, without price - thou shalt have nothing for it in return.

Thy substance and thy treasures will I give to the spoil without price,.... Not the prophet's substance and treasure; for it does not appear that he had any, at least to require so much notice; but the substance and treasure of the people of the Jews, to whom these words are directed; these the Lord threatened should be delivered into the hands of their enemies, and become a spoil and free booty to them, for which they should give nothing, and which should never be redeemed again:
and that for all thy sins, even in all thy borders; this spoiling of their substance should befall them because of their sins, which they had committed in all the borders of their land, where they had built their high places, and had set up idolatrous worship; or else the meaning is, that their substance and treasure in all their borders, in every part of the land, should be the plunder of their enemies, because of their sins.

Thy substance . . . sins--Judea's, not Jeremiah's.
without price--God casts His people away as a thing worth naught (Psalm 44:12). So, on the contrary, Jehovah, when about to restore His people, says, He will give Egypt, &c., for their "ransom" (Isaiah 43:3).
even in all thy borders--joined with "Thy substance . . . treasures, as also with "all thy sins," their sin and punishment being commensurate (Jeremiah 17:3).

The substance - All thy precious things shall be spoiled, there shall be no price taken for the redemption of them.