Jeremiah 2:16
14 “Israel is not a slave, is he? He was not born into slavery, was he? If not, why then is he being carried off? 15 Like lions his enemies roar victoriously over him; they raise their voices in triumph. They have laid his land waste; his cities have been burned down and deserted. 16 Even the soldiers from Memphis and Tahpanhes have cracked your skulls, people of Israel. 17 You have brought all this on yourself, Israel, by deserting the Lord your God when he was leading you along the right path. 18 What good will it do you then to go down to Egypt to seek help from the Egyptians? What good will it do you to go over to Assyria to seek help from the Assyrians?
LXX Jeremiah 2:15
13 Is Israel a servant, or a home-born slave? why has he become a spoil? 14 The lions roared upon him, and uttered their voice, which have made his land a wilderness: and his cities are broken down, that they should not be inhabited. 15 Also the children of Memphis and Taphnas have known thee, and mocked thee. 16 Has not thy forsaking me brought these things upon thee? saith the Lord thy God. 17 And now what hast thou to do with the way of Egypt, to drink the water of Geon? and what hast thou to do with the way of the Assyrians, to drink the water of rivers?
Notes and References
"... The inadequacy of concordances and computer searches for the reconstruction of the Vorlage of the LXX cannot be emphasized too strongly. Not only is their usefulness limited (see 3.B excursus 1), but the data provided by the LXX itself are also, by definition, limited. Many equivalents occur only once in the LXX, and if there are no similar equivalents (based on composita, related words, etc.), one must resort to intuition. Indeed, in the reconstruction of the Vorlage of the LXX, reliance on intuition is as important as consulting equivalents occurring elsewhere in the LXX, as shown by the following examples ... (Jeremiah 2:16) ἔγνωσάν σε certainly reflects ךועדי instead of the Masoretic text ךוערי. The second verb of the LXX probably reflects the letters רקרק (compare Numbers 24:17 רקרק / Jeremiah 48:45 דקדק), understood as “to play”, “to laugh”, similar to רקרק in rabbinic Hebrew. However, no such equivalence is listed in HR. If indeed the presumed equivalent καταπαίζω—רקרק is correct, the precise form of the translation (they mocked you) should be considered a contextual adaptation by the translator ..."
Tov, Emanuel The Text-Critical use of the Septuagint in Biblical Research (pp. 78-79) Eisenbrauns, 2015