Jeremiah 2:14

Israel’s Reliance on Foreign Alliances (not on God)

2:14 “Israel is not a slave, is he?

He was not born into slavery, was he? ¹ 

If not, why then is he being carried off?

Jeremiah 15:13

15:13 I will give away your wealth and your treasures as plunder.

I will give it away free of charge for the sins you have committed throughout your land.

Jeremiah 17:3

17:3 and on the mountains and in the fields. ² 

I will give your wealth and all your treasures away as plunder.

I will give it away as the price ³  for the sins you have committed throughout your land.

Jeremiah 30:16

30:16 But ⁴  all who destroyed you will be destroyed.

All your enemies will go into exile.

Those who plundered you will be plundered.

I will cause those who pillaged you to be pillaged. ⁵ 

Jeremiah 49:32

49:32 Their camels will be taken as plunder.

Their vast herds will be taken as spoil.

I will scatter to the four winds

those desert peoples who cut their hair short at the temples. ⁶ 

I will bring disaster against them

from every direction,” says the Lord. ⁷ 

[2:14]  ¹ tn Heb “Is Israel a slave? Or is he a house born slave?” The questions are rhetorical, expecting a negative answer.

[17:3]  ² tc This reading follows some of the ancient versions. The MT reads, “hills. My mountain in the open field [alluding to Jerusalem] and your wealth…I will give.” The vocalization of the noun plus pronoun and the unusual form of the expression to allude to Jerusalem calls into question the originality of the MT. The MT reads הֲרָרִי (harari) which combines the suffix for a singular noun with a pointing of the noun in the plural, a form which would be without parallel (compare the forms in Ps 30:8 for the singular noun with suffix and Deut 8:9 for the plural noun with suffix). Likewise, Jerusalem was not “in the open field.” For a similar expression compare Jer 13:27.

[17:3]  ³ tc Or “I will give away your wealth, all your treasures, and your places of worship…” The translation follows the emendation suggested in the footnote in BHS, reading בִּמְחִיר (bimkhir) in place of בָּמֹתֶיךָ (bamotekha). The forms are graphically very close and one could explain the origin of either from the other. The parallel in 15:13-14 reads לֹא בִּמְחִיר (lo’ bimkhir). The text here may be a deliberate play on that one. The emended text makes decidedly better sense contextually than the MT unless some sardonic reference to their idolatry is intended.

[30:16]  ³ tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vÿkhol) unnecessary.

[30:16]  ⁴ sn With the exception of the second line there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to in the case of the end of Babylonian sovereignty in 25:14; 27:7.

[49:32]  ⁴ tn See the translator’s note at Jer 9:26 and compare the usage in 9:26 and 25:23.

[49:32]  ⁵ tn Heb “Oracle of the Lord.”