14 All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased.
14 All thy lovers H157 have forgotten H7911 thee; they seek H1875 thee not; for I have wounded H5221 thee with the wound H4347 of an enemy, H341 with the chastisement H4148 of a cruel one, H394 for the multitude H7230 of thine iniquity; H5771 because thy sins H2403 were increased. H6105
14 All thy lovers have forgotten thee; they seek thee not: for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the greatness of thine iniquity, because thy sins were increased.
14 all loving thee have forgotten thee, Thee they do not seek, For with the stroke of an enemy I smote thee, The chastisement of a fierce one, Because of the abundance of thy iniquity, Mighty have been thy sins!
14 All thy lovers have forgotten thee; they seek thee not. For I have smitten thee with the stroke of an enemy, with the chastisement of a cruel one, for the greatness of thine iniquity: thy sins are manifold.
14 All your lovers have forgotten you; they don't seek you: for I have wounded you with the wound of an enemy, with the chastisement of a cruel one, for the greatness of your iniquity, because your sins were increased.
14 Your lovers have no more thought for you, they go after you no longer; for I have given you the wound of a hater, even cruel punishment;
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth.
And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand. I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts. And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them. And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD. Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
Wherefore hidest thou thy face, and holdest me for thine enemy? Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble? For thou writest bitter things against me, and makest me to possess the iniquities of my youth. Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. And he, as a rotten thing, consumeth, as a garment that is moth eaten.
And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem? Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth not. And as for me also, mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head.
He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The LORD was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation.
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Commentary on Jeremiah 30 Keil & Delitzsch Commentary
B. The Announcement of Deliverance for All Israel - Jeremiah 30-33
In view of the impending fall of the kingdom of Judah, Jeremiah seeks to present the godly with a strong anchor of hope in the realization of God's gracious promises, which were to be fulfilled after the appointed season of punishment had passed. For this purpose, after predicting the ills of exile times, the prophet gives a comprehensive statement concerning the deliverance which the Lord will vouchsafe to His people in the future, and gathers together the repeated briefer promises regarding the restoration and glorious condition of Israel and Judah, so as to give a full description of the deliverance intended for all the covenant people under the sceptre of the future David. This detailed announcement of the deliverance consists of a pretty long prophetic address (which Hengstenberg very properly designates "the triumphal hymn of Israel's salvation," Jer 30 and 31), and two pieces confirmatory of this address, viz.: (1) one recording a symbolical act performed by the prophet at God's command - the sale of a piece of hereditary property in land during the last siege of Jerusalem, shortly before the breaking up of the kingdom, which commenced with the taking of the city - together with a message from God explaining this act, Jer 32; and (2) another passage giving, in prophetic language, a renewed promise that Jerusalem and Judah would be restored with the blissful arrangements connected with the Davidic monarchy and the Levitical priesthood, Jer 33. According to the headings given in Jeremiah 32:1 and Jeremiah 33:1, these two latter pieces belong to the tenth year of Zedekiah's reign; the address contained in Jer 30 and 31, on the other hand, belongs to a somewhat earlier period, and was not uttered publicly before the people, but simply composed in writing, and meant to be preserved for future use. As regards the exact time of its composition, the views of modern expositors are very dissimilar. While Hengstenberg, with many others, places it in the same period with the allied chapters 32 and 33, viz., in the time when Jerusalem was being besieged, immediately before the capture and destruction of the city, Nהgelsbach reckons this address among the oldest portions of the whole book, and assigns its composition to the times of King Josiah, to which Jeremiah 3:11-25 belongs. But the arguments adduced in support of this view are quite insufficient to establish it. It does not by any means follow from the substantial agreement of the address with that in Jer 3, so far as it exists, that they were both composed at the same time; and if (as Nהgelsbach thinks) the fact that there is no mention made of the Chaldeans were taken as a criterion of composition before the fourth year of Jehoiakim, then, too, would the address in Jer 33 be put down as having been composed before that year, but in glaring contradiction to the inscription given Jeremiah 33:1. And as little reason is there for inferring, with Hengstenberg, from Jeremiah 30:5-7, that the final catastrophe of Jeremiah's time is represented as still imminent; for these verses do not refer at all to the destruction of Jerusalem by the Chaldeans. That learned writer is, however, quite correct in his remark, that the prophet takes his stand-point within the period of the catastrophe, as if it had already begun, but that this time is an ideal present, so that we must not allow ourselves to be deceived as to the time of composition by the circumstance that, generally, Judah no less than Israel appears to be already in a state of exile, far from the land of the Lord. The time of composition cannot be made out with perfect certainty. Yet there is nothing against the assumption that it is the tenth year of Zedekiah.
Israel's Deliverance and Glorious Condition in the Future - Jeremiah 30-31
A great day of judgment, before which all the world trembles, will bring to Israel deliverance from the yoke imposed on them. The Lord will bring them out of the land of their captivity (Jeremiah 30:4-11). He will bind up and heal the wounds which He inflicted on them because of their sins; will render to those who oppressed and chastised them according to their deeds (Jeremiah 30:12-17); will again build up His kingdom, and render His people glorious, both in temporal and spiritual respects (Jeremiah 30:18-22). The wrath of the Lord will be poured forth upon all evil-doers like a tempest, till He has performed the thoughts of His heart at the end of the days (Jeremiah 30:23, Jeremiah 30:24). At that time the Lord will become the God of all the families of Israel, and show them favour as His own people (Jeremiah 31:1-6); He will also gather the remnant of Israel out of the land of the north, lead them back into their inheritance, and make them glad and prosperous through His blessing (Jeremiah 31:7-14); the sorrow of Ephraim will He change to joy, and He will perform a new thing in the land (Jeremiah 31:15-22). In like manner will He restore Judah, and make want to cease (Jeremiah 31:23-26). Israel and Judah shall be raised to new life (Jeremiah 31:27-30), and a new covenant will be made with them, for the Lord will write His law in their heart and forgive their sins (Jeremiah 31:31-34). Israel shall for ever remain the people of God, and Jerusalem be built anew to the honour of the Lord, and, as a holy city, shall no more be laid waste for ever (Jeremiah 31:35-40).
This address forms a united whole which divides into two halves. In Jer 30:4-22 it is the deliverance of Israel in general that is set forth; while in the passage from Jeremiah 30:23 on to the end of Jer 31 it is deliverance, more especially in reference to Israel and Judah, that is portrayed. As there is no doubt about its unity, so neither is there any well-founded doubt regarding its genuineness and integrity. Hence the assertion of Hitzig, that, as a whole, it exhibits such a want of connection, such constant alternation of view-point, so many repetitions, and such irregularity in the structure of the verses, that there seems good ground for suspecting interpolation - such an assertion only shows the inability of the expositor to put himself into the course of thought in the prophetic word, to grasp its contents properly, and to give a fair and unprejudiced estimate of the whole. Hitzig would reject Jeremiah 31:38-40, and Nהgelsbach Jeremiah 30:20-24, as later additions, but in neither case is this admissible; and Kueper ( Jeremias , p. 170ff.) and Graf, in his Commentary, have already so well shown with what little reason Movers and Hitzig have supposed they had discovered so many "interpolations," that, in our exposition, we merely intend to take up in detail some of the chief passages.
Introduction, and Statement of the Subject - Jeremiah 30:1. "The word which came to Jeremiah from Jahveh, saying: Jeremiah 30:2 . Thus hath Jahveh the God of Israel said: Write thee all the words that I have spoken unto thee in a book; Jeremiah 30:3 . For, behold, days come, saith Jahveh, when I shall turn the captivity of my people Israel and Judah, saith Jahve, and I shall bring them back to the land which I gave to their fathers, and they shall possess it."