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Selected Verse: Jeremiah 30:23 - Strong Concordance

Verse	Translation	Text
Jer 30:23	Strong Concordance	Behold, the whirlwind [05591] of the LORD [03068] goeth forth [03318] with fury [02534], a continuing [01641] whirlwind [05591]: it shall fall with pain [02342] upon the head [07218] of the wicked [07563].
	King James	Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
(Jer 23:19). Vengeance upon God's foes always accompanies manifestations of His grace to His people. continuing--literally, "sojourning," abiding constantly; appropriately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling itself about" ("grievous" in English Version) (see on Jer 23:19-20), where the temporary downfall of Judea is spoken of. As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

(Jer 23:19). Vengeance upon God's foes always accompanies manifestations of His grace to His people.

continuing--literally, "sojourning," abiding constantly; appropriately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling itself about" ("grievous" in English Version) (see on Jer 23:19-20), where the temporary downfall of Judea is spoken of.

As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold.

Notes on the Bible, by Albert Barnes, [1834]
Compare the marginal reference. These verses would more appropriately be attached to the next chapter, for which they form a suitable introduction.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The wicked shall be destroyed by the fire of God's anger. - Jer 30:23. "Behold, a whirlwind of Jahveh - wrath goeth forth - a sweeping whirlwind; it shall hurl down on the head of the wicked. Jer 30:24. The heat of Jahveh's anger shall not return till He hath done and till He hath established the purpose of His heart; in the end of the days ye shall consider it." These two verses have been already met with in Jer 23:19 and Jer 23:20, with a few variations. Instead of מיחולל we have here מתגּורר, and אף־יהוה is here strengthened by prefixing חרון; on the other hand, בּינה, which is added in the preceding passage to intensify התבּוננוּ, is here omitted. The first of these changes is more of a formal than a real kind; for by the substitution of מתגּורר for מיחולל, the play in the latter word on יחוּל is merely disturbed, not "destroyed," since ר and ל are kindred sounds. התגּורר has been variously rendered. The meaning of "abiding," which is founded on Kg1 17:20, is here unsuitable. Equally inappropriate is the meaning of "crowding together," or assembling in troops, which we find in Hos 7:14. It is more correct to derive it from גּרר, either in the sense of sweeping away or that of blustering, which are meanings derived from the fundamental one of producing harsh sounds in the throat, and transferred to the rushing sound made by the storm as it carries everything along with it. The second and third changes affect the sense. For, by the addition of חרון to אף, the idea of a judgment in wrath is intensified; and by dropping בּינה, less is made of the acuteness of perception. Both of these variations correspond to differences in the context of both passages. In Jer 23, where the words are applied to the false prophets, it was important to place emphasis on the statement that these men would, by experience, come to a full knowledge of the reality of that judgment they denied; in this chapter, on the other hand, the idea of judgment in wrath must be expressly set aside. There is thus no good ground for considering these verses a later interpolation into the text, as Movers, Hitzig, and Ngelsbach think. Hitzig rejects these verses as spurious on the false ground that the judgment threatened in this chapter refers merely to the fall of the kingdom of Babylon, which Jeremiah could not have been able to know beforehand; Ngelsbach rejects them on the ground of other erroneous assumptions. (Note: First, he holds the groundless opinion that this prophecy originated in the time of Josiah, and therefore could not have borrowed verses from the address given in Jer 23, which belongs to the time of Jehoiakim; secondly, with as little ground he affirms that these verses do not correspond with the character of the chapter, and seem like a jarring discord in the midst of the announcement of deliverance it contains; finally, he asks whence could come "the wicked" mentioned, in the times described by the prophet - as if he thought that when the captivity of the people was turned, all godless ones would suddenly disappear. - The doubts as to the genuineness of Jer 30:22 are based by Ngelsbach merely on the fact that the same idea is repeated in Jer 31:1.) The only doubtful point regarding these verses is, whether they are to be connected, as Hengstenberg thinks, with what precedes, or with what follows, as Ewald supposes. In the former case, to the promise for the true Israel would be added a threat against those who only seemed to be Israel, - like the declaration in Isaiah, "There is no peace to the wicked:" this addition would thus be made, lest those for whom the promise was not intended should unwarrantably apply it to themselves. But, however well-founded the thought is, that every increasing manifestation of grace is invariably accompanied by an increased manifestation of righteousness, and though all the prophets clearly testify that the godless members of the covenant people have no share in the promised salvation, but instead are liable to judgment; yet there has not been such preparation made for the introduction of this thought as that we might be able at once to join these two verses to what precedes. The exclamation "Behold!" with which the words are introduced, rather form a sign that a new addition is to be made to the prophecy. We therefore view the threat in this verse as a resumption of the threat of judgment made in Jer 30:5., to which is attached, in Jer 31:1, the further development of the announcement of deliverance; but we refer the threat made in the verse not merely to the heathen as such, but to all "wicked ones," in such a way that it at the same time applies to the godless members of the covenant people, and signifies their exclusion from salvation.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The wicked shall be destroyed by the fire of God's anger. - Jer 30:23. "Behold, a whirlwind of Jahveh - wrath goeth forth - a sweeping whirlwind; it shall hurl down on the head of the wicked. Jer 30:24. The heat of Jahveh's anger shall not return till He hath done and till He hath established the purpose of His heart; in the end of the days ye shall consider it."

These two verses have been already met with in Jer 23:19 and Jer 23:20, with a few variations. Instead of מיחולל we have here מתגּורר, and אף־יהוה is here strengthened by prefixing חרון; on the other hand, בּינה, which is added in the preceding passage to intensify התבּוננוּ, is here omitted. The first of these changes is more of a formal than a real kind; for by the substitution of מתגּורר for מיחולל, the play in the latter word on יחוּל is merely disturbed, not "destroyed," since ר and ל are kindred sounds. התגּורר has been variously rendered. The meaning of "abiding," which is founded on Kg1 17:20, is here unsuitable. Equally inappropriate is the meaning of "crowding together," or assembling in troops, which we find in Hos 7:14. It is more correct to derive it from גּרר, either in the sense of sweeping away or that of blustering, which are meanings derived from the fundamental one of producing harsh sounds in the throat, and transferred to the rushing sound made by the storm as it carries everything along with it. The second and third changes affect the sense. For, by the addition of חרון to אף, the idea of a judgment in wrath is intensified; and by dropping בּינה, less is made of the acuteness of perception. Both of these variations correspond to differences in the context of both passages. In Jer 23, where the words are applied to the false prophets, it was important to place emphasis on the statement that these men would, by experience, come to a full knowledge of the reality of that judgment they denied; in this chapter, on the other hand, the idea of judgment in wrath must be expressly set aside. There is thus no good ground for considering these verses a later interpolation into the text, as Movers, Hitzig, and Ngelsbach think. Hitzig rejects these verses as spurious on the false ground that the judgment threatened in this chapter refers merely to the fall of the kingdom of Babylon, which Jeremiah could not have been able to know beforehand; Ngelsbach rejects them on the ground of other erroneous assumptions.

(Note: First, he holds the groundless opinion that this prophecy originated in the time of Josiah, and therefore could not have borrowed verses from the address given in Jer 23, which belongs to the time of Jehoiakim; secondly, with as little ground he affirms that these verses do not correspond with the character of the chapter, and seem like a jarring discord in the midst of the announcement of deliverance it contains; finally, he asks whence could come "the wicked" mentioned, in the times described by the prophet - as if he thought that when the captivity of the people was turned, all godless ones would suddenly disappear. - The doubts as to the genuineness of Jer 30:22 are based by Ngelsbach merely on the fact that the same idea is repeated in Jer 31:1.)

The only doubtful point regarding these verses is, whether they are to be connected, as Hengstenberg thinks, with what precedes, or with what follows, as Ewald supposes. In the former case, to the promise for the true Israel would be added a threat against those who only seemed to be Israel, - like the declaration in Isaiah, "There is no peace to the wicked:" this addition would thus be made, lest those for whom the promise was not intended should unwarrantably apply it to themselves. But, however well-founded the thought is, that every increasing manifestation of grace is invariably accompanied by an increased manifestation of righteousness, and though all the prophets clearly testify that the godless members of the covenant people have no share in the promised salvation, but instead are liable to judgment; yet there has not been such preparation made for the introduction of this thought as that we might be able at once to join these two verses to what precedes. The exclamation "Behold!" with which the words are introduced, rather form a sign that a new addition is to be made to the prophecy. We therefore view the threat in this verse as a resumption of the threat of judgment made in Jer 30:5., to which is attached, in Jer 31:1, the further development of the announcement of deliverance; but we refer the threat made in the verse not merely to the heathen as such, but to all "wicked ones," in such a way that it at the same time applies to the godless members of the covenant people, and signifies their exclusion from salvation.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
A continuing - Not a sudden blast, that shall presently go over, but a vengeance that shall abide.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The whirlwind of the Lord - A grievous tempest of desolation, - Shall fall with pain upon the head of the wicked - On Nebuchadnezzar and the Chaldeans.

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¹⁹ Behold, a whirlwind [05591] of the LORD [03068] is gone forth [03318] in fury [02534], even a grievous [02342] whirlwind [05591]: it shall fall grievously [02342] upon the head [07218] of the wicked [07563].
²⁰ The anger [0639] of the LORD [03068] shall not return [07725], until he have executed [06213], and till he have performed [06965] the thoughts [04209] of his heart [03820]: in the latter [0319] days [03117] ye shall consider [0995] it perfectly [0998].

¹ At the same time [06256], saith [05002] the LORD [03068], will I be the God [0430] of all the families [04940] of Israel [03478], and they shall be my people [05971].

⁵ For thus saith [0559] the LORD [03068]; We have heard [08085] a voice [06963] of trembling [02731], of fear [06343], and not of peace [07965].

¹ At the same time [06256], saith [05002] the LORD [03068], will I be the God [0430] of all the families [04940] of Israel [03478], and they shall be my people [05971].

²² And ye shall be my people [05971], and I will be your God [0430].

¹⁴ And they have not cried [02199] unto me with their heart [03820], when they howled [03213] upon their beds [04904]: they assemble [01481] themselves for corn [01715] and wine [08492], and they rebel [05493] against me.

²⁰ And he cried [07121] unto the LORD [03068], and said [0559], O LORD [03068] my God [0430], hast thou also brought evil [07489] upon the widow [0490] with whom I sojourn [01481], by slaying [04191] her son [01121]?

²⁰ The anger [0639] of the LORD [03068] shall not return [07725], until he have executed [06213], and till he have performed [06965] the thoughts [04209] of his heart [03820]: in the latter [0319] days [03117] ye shall consider [0995] it perfectly [0998].

²⁴ The fierce [02740] anger [0639] of the LORD [03068] shall not return [07725], until he have done [06213] it, and until he have performed [06965] the intents [04209] of his heart [03820]: in the latter [0319] days [03117] ye shall consider [0995] it.

²³ Behold, the whirlwind [05591] of the LORD [03068] goeth forth [03318] with fury [02534], a continuing [01641] whirlwind [05591]: it shall fall with pain [02342] upon the head [07218] of the wicked [07563].