TRV
Translation
King James Version
Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.
KJV (with Strong's)
Complete Jewish Bible
"But all who devour you will be devoured, all your enemies will go into exile, those who plunder you will be plundered, those who pillage you will be pillaged.
Berean Standard Bible
Nevertheless, all who devour you will be devoured, and all your adversaries—every one of them— will go off into exile. Those who plundered you will be plundered, and all who raided you will be raided.
American Standard Version
Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that despoil thee shall be a spoil, and all that prey upon thee will I give for a prey.
World English Bible Messianic
Therefore all those who devour you shall be devoured; and all your adversaries, everyone of them, shall go into captivity; and those who plunder you shall be plunder, and all who prey on you will I give for a prey.
Geneva Bible (1599)
Therefore all they that deuoure thee, shall be deuoured, and all thine enemies euery one shall goe into captiuitie: and they that spoyle thee, shalbe spoyled, and all they that robbe thee, wil I giue to be robbed.
Young's Literal Translation
Therefore all consuming thee are consumed, And all thine adversaries--all of them--Into captivity do go, And thy spoilers have been for a spoil, And all thy plunderers I give up to plunder.
In the KJVVerse 19,684 of 31,102
Study This Verse
Commentary on Jeremiah 30 verses 10–17
10 ¶ Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid.
11 For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
12 For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous.
13 There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
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.
15 Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee.
16 Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.
17 For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.
In these verses, as in those foregoing, the deplorable case of the Jews in captivity is set forth, but many precious promises are given them that in due time they should be relieved and a glorious salvation wrought for them.
I. God himself appeared against them: he scattered them (Jer 30:11); he did all these things unto them, Jer 30:15. All their calamities came from his hands; whoever were the instruments, he was the principal agent. And this made their case very sad that God, even their own God, spoke concerning them, to pull down and to destroy. Now, 1. This was intended by him as a fatherly chastisement, and no other (Jer 30:11): "I will correct thee in measure, or according to judgment, with discretion, no more than thou deservest, nay, no more than thou canst well bear." What God does against his people is in a way of correction, and that correction is always moderated and always proceeds from love: "I will not leave thee altogether unpunished, as thou art ready to think I should, because of thy relation to me." Note, A profession of religion, though ever so plausible, will be far from securing to us impunity in sin. God is no respecter of persons, but will show his hatred of sin wherever he finds it, and that he hates it most in those that are nearest to him. God here corrects his people for the multitude of their iniquity, and because their sins were increased, Jer 30:14, Jer 30:15. Are our sorrows multiplied at any time and do they increase? We must acknowledge that it is because our sins have been multiplied and they have increased. Iniquities grow in us, and therefore troubles grow upon us. But, 2. What God intended as a fatherly chastisement they and others interpreted as an act of hostility; they looked upon him as having wounded them with the wound of an enemy and with the chastisement of a cruel one (Jer 30:14), as if he had designed their ruin, and neither mitigated the correction nor had any mercy in reserve for them. It did indeed seem as if God had dealt thus severely with them, as if he had turned to be their enemy and had fought against them, Isa 63:10. Job complains that God had become cruel to him and multiplied his wounds. When troubles are great and long we have need carefully to watch over our own hearts, that we entertain not such hard thoughts as these of God and his providence. His are the chastisements of a merciful one, not of a cruel one, whatever they may appear.
II. Their friends forsook them, and were shy of them. None of those who had courted them in their prosperity would take notice of them now in their distress, Jer 30:13. It is commonly thus when families go to decay; those hang off from them that had been their hangers-on. In two cases we are glad of the assistance of our friends and need their service: - 1. If we be impeached, accused, or reproached, we expect that our friends should appear in vindication of us, should speak a good word for us when we cannot put on a face to speak for ourselves; but here there is none to plead thy cause, none to stand up in thy defence, none to intercede for thee with thy oppressors; therefore God will plead their cause, for he might well wonder there was none to uphold a people that had been so much the favourites of Heaven, Isa 63:5. 2. If we be sick, or sore, or wounded, we expect our friends should attend us, advise us, sympathize with us, and, if occasion be, lend a hand for the applying of healing medicines; but here there is none to do that, none to bind up thy wounds, and by counsels and comforts to make proper applications to thy case; nay (Jer 30:14), All thy lovers have forgotten thee; out of sight out of mind; instead of seeking thee, they forsake thee. Such as this has often been the case of religion and serious godliness in the world; those that from their education, profession, and hopeful beginnings, one might have expected to be its friends and lovers, its patrons and protectors, desert it, forget it, and have nothing to say in its defence, nor will do any thing towards the healing of its wounds. Observe, Thy lovers have forgotten thee, for I have wounded thee. When God is against a people who will be for them? Who can be for them so as to do them any kindness? See Job 30:11. Now, upon this account, their case seemed desperate and past relief (Jer 30:12): Thy bruise is incurable, thy wound grievous, and (Jer 30:15) thy sorrow is incurable. The condition of the Jews in captivity was such as no human power could redress the grievances of; there they were like a valley full of dead and dry bones, which nothing less than Omnipotence can put life into. Who could imagine that a people so diminished, so impoverished, should ever be restored to their own land and re-established there? So many were the aggravations of their calamity that their sorrow would not admit of any alleviation, but they seemed to be hardened in it, and their souls refused to be comforted, till divine consolations proved strong ones, too strong to be borne down even by the floods of grief that overwhelmed them. Thy sorrow is incurable because thy sins, instead of being repented of and forsaken, were increased. Note, Incurable griefs are owing to incurable lusts. Now in this deplorable condition they are looked upon with disdain (Jer 30:17): They called thee an outcast, abandoned by all, abandoned to ruin; they said, This is Zion, whom no man seeks after. When they looked on the place where the city and temple had been built they called that an outcast; now all was in ruins, there was no resort to it, no residence in it, none asked the way to Zion, as formerly; no man seeks after it. When they looked on the people that formerly dwelt in Zion, but were now in captivity (and we read of Zion dwelling with the daughter of Babylon, Zac 2:7), they called them outcasts; these are those who belong to Zion, and are wont to talk much of it and weep at the remembrance of it, but no man seeks after them, or enquires concerning them. Note, It is often the lot of Zion to be deserted and despised by those about her.
III. For all this God will work deliverance and salvation for them in due time. Though no other hand, nay, because no other hand, can cure their wound, his will, and shall. 1. Though he seemed to stand at a distance from them, yet he assures them of his presence with them, his powerful and gracious presence: I will save thee, Jer 30:10. I am with thee, to save thee, Jer 30:11. When they are in their troubles he is with them, to save them from sinking under them; when the time has come for their deliverance he is with them, to be ready upon the first opportunity, to save them out of their trouble. 2. Though they were at a distance, remote from their own land, afar off in the land of their captivity, yet there shall salvation find them out, thence shall it fetch them, them and their seed, for they also shall be known among the Gentiles, and distinguished from them, that they may return, Jer 30:10. 3. Though they were now full of fears, and continually alarmed, yet the time shall come when they shall be in rest and quiet, safe and easy, and none shall make them afraid, Jer 30:10. 4. Though the nations into which they were dispersed should be brought to ruin, yet they should be preserved from that ruin (Jer 30:11): Though I make a full end of the nations whither I have scattered thee, and there might be danger of thy being lost among them, yet I will not make a full end of thee. It was promised that in the peace of these nations they should have peace (Jer 29:7), and yet in the destruction of these nations they should escape destruction. God's church may sometimes be brought very low, but he will not make a full end of it, Jer 5:10, Jer 5:18. 5. Though God correct them, and justly, for their sins, their manifold transgressions and mighty sins, yet he will return in mercy to them, and even their sin shall not prevent their deliverance when God's time shall come. 6. Though their adversaries were mighty, God will bring them down, and break their power (Jer 30:16): All that devour thee shall be devoured, and thus Zion's cause will be pleaded and will be made to appear to all the world a righteous cause. Thus Zion's deliverance will be brought about by the destruction of her oppressors; and thus her enemies will be recompensed for all the injury they have done her; for there is a God that judges in the earth, a God to whom vengeance belongs. "They shall every one of them, without exception, go into captivity, and the day will come when those that now spoil thee shall be a spoil." Those that lead into captivity shall go into captivity, Rev 13:10. This might serve to oblige the present conquerors to use their captives well, because the wheel would turn round, and the day would come when they also should be captives, and let them do now as they would then be done by. 7. Though the wound seem incurable, God will make a cure of it (Jer 30:17): I will restore health unto thee. Be the disease ever so dangerous, the patient is safe if God undertakes the cure.
IV. Upon the whole matter, they are cautioned against inordinate fear and grief, for in these precious promises there is enough to silence both. 1. They must not tremble as those that have no hope in the apprehension of future further trouble that might threaten them (Jer 30:10): Fear thou not, O my servant Jacob! neither be dismayed. Note, Those that are God's servants must not give way to disquieting fears, whatever difficulties and dangers may be before them. 2. They must not sorrow as those that have no hope for the troubles which at present they lie under, Jer 30:15. "Why criest thou for thy affliction? It is true thy carnal confidences fail thee, creatures are physicians of no value, but I will heal thy wound, and therefore, Why criest thou? Why dost thou fret and complain thus? It is for thy sin (Jer 30:14, Jer 30:15), and therefore, instead of repining, thou shouldest be repenting. Wherefore should a man complain for the punishment of his sins? The issue will be good at last, and therefore rejoice in hope."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–17. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 16, 17.) Therefore, all who devour you shall be devoured, and all your enemies shall be carried into captivity; and those who plunder you shall be plundered, and all your plunderers I will give for prey. For I will restore health to you, and your wounds I will heal, declares the Lord, because they have called you an outcast: 'It is Zion, for whom no one cares.' And under Zerubbabel we know that these things happened, when the Babylonians and Chaldeans devastated the Assyrians, and then the Babylonians and Chaldeans, along with the Medes and Persians, captured Babylon and destroyed it. Then Zion began to have the Lord seeking, and the scar of its wounds was covered, and it was healed from its ailments, which is more fully and perfectly accomplished in Christ.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 30:16 stands as a powerful declaration within the "Book of Consolation," affirming God's unwavering commitment to His covenant people, Judah, even in their deepest distress of exile. This verse prophesies a dramatic reversal of fortunes: those nations and entities that oppressed, plundered, and devoured Judah will themselves suffer the same fate, experiencing divine retribution in the form of captivity, spoilage, and being made a prey. It underscores God's perfect justice and His active intervention on behalf of His chosen nation, promising ultimate vindication and restoration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 30:16 is rich in literary devices that amplify its message of divine justice and retribution. The most prominent is Parallelism, specifically Synonymous Parallelism and Antithetical Parallelism. Each clause reiterates the core message of reversal, using different but related verbs and nouns ("devour/devoured," "adversaries/captivity," "spoil/spoil," "prey/prey"), creating a powerful cumulative effect. This repetition emphasizes the certainty and totality of the promised judgment. Furthermore, the verse employs a strong sense of Reciprocal Justice or lex talionis (an eye for an eye), not as a human legal code for vengeance, but as a divine principle of inescapable consequence. The very actions committed against Judah are precisely mirrored in the judgment meted out to their oppressors. The use of Repetition of key terms like "devour," "spoil," and "prey" reinforces the theme of exact and inescapable recompense, driving home the idea that the punishment will fit the crime. Finally, the explicit declaration "will I give for a prey" serves as a powerful Assertion of Divine Agency, making it clear that this reversal is not a random turn of events but a direct act of God's sovereign will and justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 30:16 profoundly articulates the biblical truth of God's absolute sovereignty and His commitment to justice in the affairs of nations and individuals. It reveals a God who sees the suffering of His people, hears their cries, and actively intervenes to right wrongs. This passage reassures believers that even when injustice seems to prevail and oppressors appear to triumph, God remains the ultimate judge who will bring about a righteous reckoning. His faithfulness to His covenant ensures that while His people may experience discipline, their ultimate destiny is secure, and those who harm them will face His wrath. This divine vindication is not based on human merit but on God's character and His unwavering commitment to His promises. It serves as a powerful reminder that all earthly powers are ultimately accountable to the King of kings.
REFLECTION AND APPLICATION
Jeremiah 30:16 offers profound comfort and a sobering warning for believers today. In a world still rife with injustice, oppression, and suffering, this verse assures us that God is actively engaged in His creation and that His justice will ultimately prevail. It encourages us to trust in His perfect timing and method of vindication, rather than seeking personal revenge or despairing in the face of evil. For those who feel "devoured" or "preyed upon" by circumstances, systems, or individuals, it is a powerful reminder that God sees their plight and will act on their behalf. Conversely, for those who might be tempted to exploit, oppress, or take advantage of others, this verse serves as a solemn warning: God holds all accountable, and the principle of reciprocal justice is a divine reality. It calls us to live justly, to defend the vulnerable, and to patiently await God's ultimate setting right of all things, knowing that His kingdom is one of righteousness and peace.
Questions for Reflection
FAQ
Is this verse advocating for human vengeance or "an eye for an eye" justice?
Answer: No, this verse is not advocating for human vengeance. While it employs the principle of lex talionis ("an eye for an eye") in its imagery of reciprocal justice, it is a declaration of divine retribution. The phrase "will I give for a prey" explicitly states that it is God Himself who orchestrates this judgment, not humans. The New Testament teaches believers to "never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay, says the Lord'" (as found in Romans 12:19). This verse in Jeremiah assures God's people that He will deal with their oppressors, freeing them from the burden of personal retaliation and encouraging trust in His ultimate justice.
How does this promise apply to believers today, given that we are not a nation-state like ancient Israel?
Answer: While Jeremiah 30:16 was specifically addressed to the nation of Israel in their historical context of exile, its underlying principles are timeless and applicable to believers today. It reveals God's unchanging character as a God of justice who defends His people. For individual believers and the church, this means that God sees and cares about injustice and oppression, whether it's personal persecution, systemic evil, or spiritual warfare. We can trust that God will ultimately bring all things into account and that those who harm His people or oppose His kingdom will face His righteous judgment. It provides hope for those suffering and a warning for those who might inflict harm, reminding us that God is the ultimate judge of all nations and individuals (as seen in Psalm 96:13).
Who are "they that devour thee" in the modern context?
Answer: In a modern, spiritualized sense, "they that devour thee" can refer to anything or anyone that seeks to destroy, oppress, or undermine God's people or His purposes. This could include spiritual forces of evil, oppressive political systems, unjust economic structures, individuals who persecute believers, or even destructive personal habits and sins that "devour" one's spiritual vitality. The promise remains that God will ultimately triumph over all such forces, bringing justice and restoration to His faithful. The ultimate "devourer" is Satan, whose power was decisively broken by Christ (as taught in Hebrews 2:14).
CHRIST-CENTERED FULFILLMENT
Jeremiah 30:16, with its resounding promise of divine retribution and reversal of fortunes, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While initially a promise to physical Israel regarding their national enemies, its theological core—God's unwavering justice and His decisive action against those who oppose His people—is perfectly embodied in Christ. Jesus, as the true Israel, the Lamb of God who takes away the sin of the world, bore the ultimate "devouring" of God's wrath against sin on the cross, thereby disarming the true adversaries: sin, death, and the devil. Through His crucifixion and resurrection, Christ decisively triumphed over the spiritual forces that "devoured" humanity, leading "captivity itself captive" (as declared in Ephesians 4:8). The promise that "they that spoil thee shall be a spoil" is fulfilled in Christ's victory over the powers and authorities, making a public spectacle of them (as described in Colossians 2:15). Ultimately, Christ is the righteous King who will return not only as Savior but also as Judge, to execute the very justice promised in Jeremiah, bringing to an end all oppression and establishing His eternal kingdom where righteousness dwells (as prophesied in Revelation 19:11-16). Thus, the hope of vindication and restoration for God's people, foreshadowed in Jeremiah, is fully realized in the glorious triumph of Christ and the establishment of His new heaven and new earth, where there will be no more sorrow or crying, and God will wipe away every tear (as promised in Revelation 21:1-4).