English Standard Version
In those days Judah will be saved, and Jerusalem will dwell securely. And this is the name by which it will be called: ‘The LORD is our righteousness.’
King James Bible
In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness.
American Standard Version
In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name whereby she shall be called: Jehovah our righteousness.
In those days shall Juda be saved, and Jerusalem shall dwell securely: and this is the name that they shall call him, The Lord our just one.
English Revised Version
In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name whereby she shall be called, The LORD is our righteousness.
Webster's Bible Translation
In those days shall Judah be saved, and Jerusalem shall dwell in safety: and this is the name by which she shall be called, JEHOVAH our righteousness.
Jeremiah 33:16 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
In consequence of the renovation of Israel externally and internally, Jerusalem will become to the Lord a name of delight, i.e., a name which affords joy, delight. שׁם here signifies, not fame, but a name. But the name, as always in Scripture, is the expression of the essential nature; the meaning therefore is, "she will develope into a city over which men will rejoice, whenever her name is mentioned." On the following words, "for praise and for glory," i.e., for a subject of praise, etc., cf. Jeremiah 13:11. לכל־גּויי, "to all," or "among all nations." How far Jerusalem becomes such is shown by the succeeding clauses: "who shall hear...and tremble and quake because of the good," i.e., not from fear "because they are seized with terror through these proofs of the wonderful power of God in contrast with the helplessness of their idols, and through the feeling of their miserable and destitute condition as contrasted with the happiness and prosperity of the people of Israel" (Graf). Against this usual view of the words, it has already been remarked in the Berleburger Bible, that it does not agree with what precedes, viz., with the statement that Jerusalem shall become a name of joy to all nations. Moreover, פּחד and רגז, in the sense of fear and terror, are construed with מפּני or מן; here, they signify to shake and tremble for joy, like פּחד in Isaiah 60:5, cf. Hosea 3:5, i.e., as it is expressed in the Berleburger Bible, "not with a slavish fear, but with the filial fear of penitents, which will also draw and drive them to the reconciled God in Christ, with holy fear and trembling." Calvin had previously recognised this Messianic idea, and fitly elucidated the words thus: haec duo inter se conjuncta, nempe pavor et tremor, qui nos humiliet coram Deo, et fiducia quae nos erigat, ut audeamus familiariter ad ipsum accedere. אותם may be for אתּם, cf. Jeremiah 1:16; but probably עשׂה is construed with a double accusative, as in Isaiah 42:16.
The prosperity which the Lord designs to procure for His people, is, Jeremiah 33:10-13, further described in two strophes (Jeremiah 33:10-11 and Jeremiah 33:12-13); in Jeremiah 33:10, Jeremiah 33:11, the joyous life of men. In the land now laid waste, gladness and joy shall once more prevail, and God will be praised for this. The description, "it is desolate," etc., does not imply the burning of Jerusalem, Jeremiah 52:12., but only the desolation which began about the end of the siege. "In this place" means "in this land;" this is apparent from the more detailed statement, "in the cities of Judah and in the streets of Jerusalem." "The voice of gladness," etc., forms the subject of the verb ישּׁמע. On the expression see Jeremiah 7:34; Jeremiah 16:9; Jeremiah 25:10. There is here added: "the voice of those who say, 'Praise the Lord,' " etc. - the usual liturgic formula in thanksgiving to God; cf. 2 Chronicles 5:13; 2 Chronicles 7:3; Ezra 3:11; Psalm 106:1. תּודה, praise and thanks in word and deed; see Jeremiah 17:26. On אשׁיב את־שׁבוּת see Jeremiah 32:44. The rendering, "I shall bring back the captives of the land" (here as in Jeremiah 33:7), is both grammatically indefensible, and further, unsuitable: (a) inappropriate, on account of כּבראשׁנה, for no previous restoration of captives had taken place; the leading of the people out of Egypt is never represented as a bringing back from captivity. And (b) it is grammatically untenable, because restoration to Canaan is expressed either by אל־הארץ הביא, after Deuteronomy 30:5; or by השׁיב, with the mention of the place (); cf. Jeremiah 16:15; Jeremiah 24:6; Jeremiah 32:37, etc.
Treasury of Scripture Knowledge
The Lord our righteousness. JEHOVAH-tsidkenu.
1 Corinthians 1:30
And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption,
2 Corinthians 5:21
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith--
But Israel is saved by the LORD with everlasting salvation; you shall not be put to shame or confounded to all eternity.
"Turn to me and be saved, all the ends of the earth! For I am God, and there is no other.
"Only in the LORD, it shall be said of me, are righteousness and strength; to him shall come and be ashamed all who were incensed against him.
In the LORD all the offspring of Israel shall be justified and shall glory."
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.