I will give your substance and your treasures for a plunder without price, and that for all your sins, even in all your borders.
Parallel Translations
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I will give your substance and your treasures for a plunder without price, and that for all your sins, even in all your borders.
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Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders.
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Thy substance and thy treasures will I give for a spoil without price, and that for all thy sins, even in all thy borders.
Cross-references (6)
Passages linked to Jeremiah 15:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 17:3 My mountain in the field, I will give your substance and all your treasures for a plunder, and your high places, because of sin, throughout all your borders.
- Psalms 44:12 You sell your people for nothing, and have gained nothing from their sale.
- Isaiah 52:3 For Yahweh says, “You were sold for nothing; and you will be redeemed without money.”
- Jeremiah 20:5 Moreover I will give all the riches of this city, and all its gains, and all its precious things, yes, I will give all the treasures of the kings of Judah into the hand of their enemies. They will make them captives, take them, and carry them to Babylon.
- Isaiah 52:5 “Now therefore, what do I do here,” says Yahweh, “seeing that my people are taken away for nothing? Those who rule over them mock,” says Yahweh, “and my name is blasphemed continually all day long.
- Jeremiah 15:8 Their widows are increased more than the sand of the seas. I have brought on them against the mother of the young men a destroyer at noonday. I have caused anguish and terrors to fall on her suddenly.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain But, there is a difference among interpreters as to…
But, there is a difference among interpreters as to the word גבול 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.
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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.” He afterwards adds —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Or, ransom.
Or, ransom.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jer 15:13 Thy substance and thy treasures will I…
Jer 15:13 Thy substance and thy treasures will I give to the spoil without price, and [that] for all thy sins, even in all thy borders.
Ver. 13. Thy substance and thy treasure.] This is spoken by an apostrophe to the people, who are here told again what to trust to for their national sins.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain All thy riches and precious things shall be spoiled,…
All thy riches and precious things shall be spoiled, I will have no regard. saith God, to loss or gain in it, or there shall be no price taken for the redemption of them; for what shall be done shall be by me done for all the sins which thou hast been guilty of in all the parts of the country.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And I will make thee to pass with thine…
And I will make thee to pass with thine enemies,.... Not Jeremiah, but the Jews, to whom these words are continued. The meaning is, that they should go along with the Chaldeans out of their own land into theirs:
into a land which thou knowest not; the land of Babylon; and there is another reading of the words in the margin, "I will cause thee to serve thine enemies (o), in a land that thou knowest not"; which is followed by the Targum, Septuagint, Syriac, and Arabic versions. Some render the words, "I will bring thine enemies from, or through, a land that thou knowest not" (p); the place from whence they came, and those through which they came, being at a great distance:
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for a fire is kindled in mine anger, which shall burn upon you; meaning the wrath of God, compared to fire, which was kindled and excited by their sins, and which would continue upon them until it had destroyed them.
(o) "et servire faciam". (p) "Et adducam inimicos tuos de terra quam nescis", V. L. "et transire faciam hostes tuos per terram quam nescis", De Dieu; so Cocceius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The substance - All thy precious things shall be…
The substance - All thy precious things shall be spoiled, there shall be no price taken for the redemption of them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 13. Thy substance - will I give to…
Verse 13. 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jer 15:13-14. Here God turns his speech from the…
Jer 15:13-14. Here God turns his speech from the prophet to the people. Thy substance and thy treasures will I give to the spoil — All thy riches and precious things shall be spoiled: there shall be no price taken for the redemption of them. For all thy sins in all thy borders — All parts of the country, even those which lay most remote, had contributed to the national guilt, and all shall be brought to account. And I will make thee to pass with thine enemies, &c. — They shall stay in their own country till they see their estates and all their property ruined, and then they shall be carried into captivity, to spend the remains of a miserable life in slavery. And all this is the fruit of God’s wrath; for a fire, says he, is kindled in mine anger, which shall burn upon you — And, if not extinguished in time, will burn to eternity.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Jeremiah is personally addressed in the verse, because he…
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.
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(2) the cause of this contempt is Judah’s sins.
(3) this is justified by Judah having committed them throughout her whole land.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Thy substance . . . sins--Judea's, not Jeremiah's.
Thy substance . . . sins--Judea's, not Jeremiah's.
without price--God casts His people away as a thing worth naught (Psa 44:12). So, on the contrary, Jehovah, when about to restore His people, says, He will give Egypt, &c., for their "ransom" (Isa 43:3).
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even in all thy borders--joined with "Thy substance . . . treasures, as also with "all thy sins," their sin and punishment being commensurate (Jer 17:3).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13, 14. These verses are repeated in Jer_17:3-4.
13, 14. These verses are repeated in Jer_17:3-4.
Thy substance — Jeremiah’s, as representing the people. The general meaning of the verses last preceding is substantially as follows: God will take care of his servant, and will give him deliverance from the strait place in which he now is, and will even cause the enemy to supplicate him. (Jer_15:11.) As one proof of this, he mentions the improbability that the Chaldean power will relent, (Jer_15:12,) and so the prophetical character of Jeremiah will be vindicated by his words coming fearfully true. And still further extending the thought, he says (Jer_15:13) that the substance of the people is to be cast away as worthless, because of their sins.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13, 14. For these vv. which, as addressed to…
13, 14. For these vv. which, as addressed to the people, break harshly into the dialogue between Jehovah and the prophet, and are most likely an insertion from Jer_17:3 f., see notes there.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) Thy substance and thy treasures . . .—Assuming…
(13) Thy substance and thy treasures . . .—Assuming the words to stand in their right place, we must look on them as addressed to Jeremiah as the intercessor, and therefore the representative, of his people. If we admit a dislocation, of which there seem many signs, we may connect them with Jer_15:5-6, and then they are spoken to Jerusalem. The recurrence of the words in Jer_17:3-4, as addressed to the mountain of the plain, i.e., Zion, makes this probable.
Without price.—As in Psa_44:12; Isa_52:3, this implies the extremest abandonment. The enemies of Israel were to have an easy victory, for which they would not have to pay the usual price of blood; nor did God, on His side, demand from them any payment for the victory He bestowed. He gave away His people as men give that which they count worthless.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 13, 14. Thy substance, etc. These verses form…
Vers. 13, 14. Thy substance, etc. These verses form an unlooked-for digression. The prophet has been in a state of profound melancholy, and the object of Jehovah is to rouse him from it. In Vers. 11, 12, the most encouraging assurances have been given him. Suddenly comes the overwhelming declaration contained in Vers. 13, 14. And when we look closely at these verses, two points strike us, which make it difficult to conceive that Jeremiah intended them to stand here. First, their contents are not at all adapted to Jeremiah, and clearly belong to the people of Judah; and next, they are repeated, with some variations, in Jer_17:3, Jer_17:4. It should also be observed that the Septuagint (which omits Jer_17:1-4) only gives them here, which seems to indicate an early opinion that the passage only ought to occur once in the Book of Jeremiah, though the Septuagint translator failed to choose the right position for it. Without price; literally, not for a price. In the parallel passage there is another reading, "thy high places," which forms part of the next clause. Hitzig and Graf suppose this to be the original reading, the Hebrew letters having been partly effaced and then misread, after which "not" was prefixed to make sense. However this may be, the present reading is unintelligible, if we compare Isa_52:3, where Jehovah declares that his people were sold for nothing, i.e. were given up entirely to the enemy, without any compensating advantage to Jehovah. And that for all thy sins, even, etc.; literally, and in all thy sins and in all thy borders. The text is certainly difficult. Externally a parallelism exists between the two halves of the clause, and one is therefore tempted to render literally. As this will not make sense, however, we are forced either to render as the Authorized Version, or to suppose that the text is not accurately preserved. The parallel passage has a different but not a more intelligible reading. Ewald omits "and" in both halves of the clause, which slightly diminishes the awkwardness. And I will make thee to pass, etc. The natural rendering of the Hebrew is, "And I will make thine enemies to pass," etc., which clearly cannot be the prophet"s meaning. The parallel passage (Jer_17:4) has, "And I will make thee to serve thine enemies," etc.; and so the Septuagint, the Syriac, the Targum, and many manuscripts here. For a fire is kindled in mine anger; a reminiscence of Deu_32:22, suggesting that the judgment described in the Song of Moses is about to fall upon Judah.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
In these verse, Yahweh speaks to the nation of Israel as if it were one person.
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wealth and treasures
The words "wealth" and "treasures" mean the same thing and refer to anything that people consider to be valuable. (See: Doublet)
plunder
things that you steal from a city after conquering it
all your sins committed
This can be written in active form. AT: "all of the sins you have committed" (See: Active or Passive)
within all your borders
"throughout your country"
a land that you do not know
"to a land that is strange to you"
for a fire will ignite, kindled in my wrath against you
The wrath of God is spoken of as if it were a destructive fire. AT: "I will destroy you because I am very angry with you" (See: Metaphor)
for a fire will ignite, kindled in my wrath against you
Here Yahweh speaks of his wrath as if it were a fire. AT: "for my wrath is like a fire that I will kindle against you" or "for I will come against you in my wrath, and my wrath will be like a burning fire" (See: Metaphor)
kindled
to light a fire
translationWords
sin
know
fire
wrath
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 15:13-14 It is not clear whether the Lord was…
15:13-14 It is not clear whether the Lord was speaking of Jeremiah’s or of Judah’s future. If Jeremiah’s, this prediction was fulfilled after the fall of Jerusalem (586 BC), when Jeremiah and Baruch were taken to Egypt against their will (see chs 41–44). If it refers to Judah’s future, the prediction was fulfilled in the fall of Jerusalem and the Exile.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.