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. ¹⁴²¹⁴²     Est aliquid quo tendis et in quod dirigis arcum. — Per. Sat. iii. 60.

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.” ¹⁴³¹⁴³     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, עליכם, 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. He afterwards adds —