I will shew it to be iniquity, iniquity, iniquity: but this was not done till he came to whom judgment belongeth, and I will give it him.

An overturn, overturn, overturn, I make it, Also this hath not been till the coming of Him, Whose is the judgment, and I have given it.

I will let it be overturned, overturned, overturned: this will not be again till he comes whose right it is; and I will give it to him.

A ruin, a ruin, a ruin, will I make it; this also shall be no more, until he come whose right it is, and I will give it him.

Iniquity, iniquity, iniquity I will make it. And this was not done until the one arrived to whom judgment belongs, and I will hand it over to him.

It shall be no more - Or, "This also shall not be;" the present state of things shall not continue: all shall be confusion "until He come" to whom the dominion belongs of right. Not Zedekiah but Jeconiah and his descendants were the rightful heirs of David's throne. Through the restoration of the true line was there hope for Judah (compare Genesis 49:10), the promised King in whom all power shall rest - the Son of David - Messiah the Prince. Thus the prophecy of destruction ends for Judah in the promise of restoration (as in Ezekiel 20:40 ff).

I will overturn - I will utterly destroy the Jewish government. Perverted will I make it. Hebrews. perverted, perverted, perverted I will make it.
Until he come whose - is - משפט mishpat, the judgment; i.e., till the coming of the son of David, the Lord Jesus; who, in a mystic and spiritual sense, shall have the throne of Israel, and whose right it is. See the famous prophecy, Genesis 49:10, and Luke 1:32. The עוה avah, which we translate overturn, is thrice repeated here; to point out, say the rabbins, the three conquests of Jerusalem, in which Jehoiakim, Jeconiah, and Zedekiah were overthrown.

I will overturn, overturn, overturn, it: and it shall be no [more], until he (y) cometh whose right it is; and I will give it [him].
(y) That is, to the coming of Messiah: for though the Jews had some sign of government later under the Persians, Greeks and Romans, yet this restitution was not till Christ's coming and at length would be accomplished as was promised, (Genesis 49:10).

I will overturn, overturn, overturn, it,.... The crown and kingdom of Judah; which being expressed three times, has not respect, as Kimchi thinks, to the three generations, in which the crown ceased after the captivity, as those of Asir, Shealtiel, Pedaiah; and in the fourth generation was restored to Zerubbabel; for he was no king, nor was there any of David's line after; nor were the Maccabees or Hasmoneans properly kings; but the phrase denotes the utter abolition of the kingly power, and the certainty of it, which could not be restored, notwithstanding the attempts made by Gedaliah and Ishmael; all their schemes were overturned, and so in successive ages and may also denote and include the troubles that were in the Jewish state, not only during the captivity, but from that time unto the Messiah's coming; there were nothing but overturnings, overturnings till that time came:
and it shall be no more; a kingdom governed by one of the seed of the then present family, or of the seed of David; there shall be no more a king of his race, as there was not till Shiloh came, intended in the next clause:
until he come whose right it is; the right of the crown and kingdom of Israel; which belongs to Jesus the Messiah, being descended from a race of kings of the house of Judah, and of the seed of David: or,
to whom the judgment is (s); to whom the Father hath committed all judgment, John 5:22 all power of judging both his church and people, and the whole world:
and I will give it him; the crown and kingdom, which is his right; put him in the possession of it, as he was at his resurrection and ascension; and which will more fully appear in the latter day, when all kingdoms will become his; especially he has, and will appear to have, the throne of his father David, and of his kingdom there will be no end, Luke 1:31. This is understood and interpreted of the Messiah, by R. Abendana (t), a modern Jew.
(s) "cujus est judicium", Pagninus, Starckius; "vel jus", Junius & Tremellius, Polanus, Piscator. (t) Not. in Ben Melech, Miclol Yophi in loc.

Literally, "An overturning, overturning, overturning, will I make it." The threefold repetition denotes the awful certainty of the event; not as ROSENMULLER explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to.
it shall be no more, until he come whose fight it is--strikingly parallel to Genesis 49:10. Nowhere shall there be rest or permanence; all things shall be in fluctuation until He comes who, as the rightful Heir, shall restore the throne of David that fell with Zedekiah. The Hebrew for "right" is "judgment"; it perhaps includes, besides the right to rule, the idea of His rule being one in righteousness (Psalm 72:2; Isaiah 9:6-7; Isaiah 11:4; Revelation 19:11). Others (Nebuchadnezzar, &c.), who held the rule of the earth delegated to them by God, abused it by unrighteousness, and so forfeited the "right." He both has the truest "right" to the rule, and exercises it in "right." It is true the tribal "scepter" continued with Judah "till Shiloh came" (Genesis 49:10); but there was no kingly scepter till Messiah came, as the spiritual King then (John 18:36-37); this spiritual kingdom being about to pass into the literal, personal kingdom over Israel at His second coming, when, and not before, this prophecy shall have its exhaustive fulfilment (Luke 1:32-33; Jeremiah 3:17; Jeremiah 10:7; "To thee doth it appertain").

Shall be no more - Never recover its former glory, 'till the scepter be quite taken away from Judah, and way be made for the Messiah. He hath an incontestable right to the dominion both in the church and in the world. And in due time he shall have the possession of it, all adverse power being overturned.