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Selected Verse: Jeremiah 23:6 - King James

Verse	Translation	Text
Jer 23:6	King James	In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

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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]
Judah . . . Israel . . . dwell safely--Compare Jer 33:16, where "Jerusalem" is substituted for "Israel" here. Only Judah, and that only in part, has as yet returned. So far are the Jews from having enjoyed, as yet, the temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eighteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (Jer 32:37; Deu 33:28; Isa. 54:1-17; 60:1-22; Isa 65:17-25; Zac 14:11). shall be called, the Lord--that is, shall be (Isa 9:6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (Gen 22:14; Exo 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (Ti1 3:16). our--marks His manhood, which is also implied in His being a Branch raised unto David, whence His human title, "Son of David" (compare Mat 22:42-45). Righteousness--marks His Godhead, for God alone can justify the ungodly (compare Rom 4:5; Isa 45:17, Isa 45:24-25).

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

Judah . . . Israel . . . dwell safely--Compare Jer 33:16, where "Jerusalem" is substituted for "Israel" here. Only Judah, and that only in part, has as yet returned. So far are the Jews from having enjoyed, as yet, the temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eighteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (Jer 32:37; Deu 33:28; Isa. 54:1-17; 60:1-22; Isa 65:17-25; Zac 14:11).

shall be called, the Lord--that is, shall be (Isa 9:6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (Gen 22:14; Exo 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (Ti1 3:16).

our--marks His manhood, which is also implied in His being a Branch raised unto David, whence His human title, "Son of David" (compare Mat 22:42-45).

Righteousness--marks His Godhead, for God alone can justify the ungodly (compare Rom 4:5; Isa 45:17, Isa 45:24-25).

Notes on the Bible, by Albert Barnes, [1834]
This is his name whereby he shall be called - From remote antiquity the person here spoken of has been understood to be "the righteous germ," and this alone is in accordance with the grammar and the sense. Nevertheless, because Jeremiah Jer 33:15-16 applies the name also to Jerusalem, some understand it of Israel. the Lord OUR RIGHTEOUSNESS - Messiah is here called: (1) Yahweh, and (2) our righteousness, because He justifies us by His merits. Some render, He by whom Yahweh works righteousness. Righteousness is in that case personal holiness, which is the work of the Spirit after justification.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Jer 23:6 exhibits the welfare which the "branch" will, by His wise and just rule, secure for the people. Judah shall be blessed with welfare (נושׁע), and Israel dwell safely; that blessing will come into fulfilment which Moses set before the people's view in Deu 33:28. יהוּדה as the totality of the inhabitants is construed as feminine, as in Jer 3:7; Jer 14:2, etc. Israel denotes the ten tribes. Under the just sceptre of the Messiah, all Israel will reach the destiny designed for it by the Lord, will, as God's people, attain to full dignity and glory. This is the name by which they shall call Him, the branch of David: Jahveh our Righteousness. The suffix in יקראו refers to "righteous branch." Instead of the 3 pers. sing. יקרא with the suffix ו, some codd. have the plur. יקראוּ. This some polemical authors, such as Raim., Martini, Galatin, hold to be the true reading; and they affirmed the other had proceeded from the Jews, with the design of explaining away the deity of the Messiah. The Jews translated, they said: This is the name whereby Jahveh will call him: Our Righteousness; which is indeed the rendering of R. Saad. Gaon apud Aben Ezra, and of Menasse ben Israel. But this rendering is rejected by most Jewish comm. as being at variance with the accents, so that the impugned reading could not well have been invented by the Jews for polemical purposes. יקראו is attested by most codd., and is rendered by the lxx, so that the sense can be none other than: they will call the righteous branch of David "Jahveh our Righteousness." Most comm., including even Hitz., admit that the suffix refers to צמח, the principal person in both verses. Only Ew., Graf, and Ng. seek to refer it to Israel, because in Jer 33:16 the same name is given to Jerusalem. But the passage cited does not prove the case. To call any one by a name universally denotes in the prophetic usage: to set him forth as that which the name expresses; so here: the branch of David will manifest Himself to the people of Israel as Jahve Tsidkenu. This name is variously expounded. The older Christian comm. understand that the Messiah is here called Jehovah, and must therefore be true God, and that He is called our righteousness, inasmuch as He justifies us by His merit. (Note: Thus the Vulg. renders: Dominus justus noster; and even Calv. says: Quicunque sine contentione et amarulentia judicant, facile vident, idem nomen competer in Christum, quatenus est Deus, sicuti nomen filii Davidis respectu humanae naturae ei tribuitur. - Omnibus aequis et moderatis hoc constabit, Christum hic insigniri duplici elogio, ut in eo nobis commendet propheta tam deitatis gloriam, quam veritatem humanae naturae; and by the righteousness he understands justification by the merits of Christ.) But the rabbinical interpreters, headed by the Chald., take the name to be an abbreviation of a sentence; so e.g., Kimchi: Israel vocabit Messiam hoc nomine, quia ejus temporibus Domini justitia nobis firma, jugis et non recedet. They appeal to Jer 33:17 and to other passages, such as Exo 17:15, where Moses calls the altar "Jahveh my Banner," and Gen 33:20, where Jacob gives to the altar built by him the name El elohe Jisrael. Hgstb. has rightly pronounced for this interpretation. The passages cited show who in such names an entire sentence is conveyed. "Jahveh my Banner" is as much as to say: This altar is dedicated to Jahveh my banner, or to the Almighty, the God of Israel. So all names compounded of Jahveh; e.g., Jehoshua = Jahveh salvation, brief for: he to whom Jahveh vouchsafes salvation. So Tsidkijahu = Jahve's righteousness, for: he to whom Jahveh deals righteousness. To this corresponds Jahveh Tsidkenu: he by whom Jahveh deals righteousness. We are bound to take the name thus by the parallel passage, Jer 33:16, where the same name is given to Jerusalem, to convey the thought, that by the Messiah the Lord will make Jerusalem the city of Righteousness, will give His righteousness to it, will adorn and glorify it therewith. צדקנוּ is not to be referred, as it is by the ancient Church comm., to justification through the forgiveness of sins. With this we have not here to do, but with personal righteousness, which consists in deliverance from all unrighteousness, and which is bound up with blessedness. Actual righteousness has indeed the forgiveness of sins for its foundation, and in this respect justification is not to be wholly excluded; but this latter is here subordinate to actual righteousness, which the Messiah secures for Israel by the righteousness of His reign. The unrighteousness of the former kings has brought Israel and Judah to corruption and ruin; the righteousness of the branch to be hereafter raised up to David will remove all the ruin and mischief from Judah, and procure for them the righteousness and blessedness which is of God. - "What Jeremiah," as is well remarked by Hgstb., "sums up in the name Jehovah Tsidkenu, Ezekiel expands at length in the parallel Eze 34:25-31 : the Lord concludes with them a covenant of peace; rich blessings fall to their lot; He breaks their yoke, frees them from bondage; they do not become the heathen's prey." These divine blessings are also to be conferred upon the people by means of the righteous branch. What the ancient Church comm. found in the name was true as to the substance. For as no man is perfectly righteous, so no mere earthly king can impart to the people the righteousness of Jahveh in the full sense of the term; only He who is endowed with the righteousness of God. In so far the Godhead of this King is contained implicite in the name; only we must not understand that he that bore the name is called Jahveh. But that righteousness, as the sum of all blessing, is set before the people's view, we may gather from the context, especially from Jer 23:7 and Jer 23:8, where it is said that the blessings to be conferred will outshine all former manifestations of God's grace. This is the sense of both verses, which, save in the matter of a trifling change in Jer 23:8, are verbally repeated from Jer 16:14 and Jer 16:15, where they have already been expounded. (Note: The lxx have omitted both these verses here, and have placed them at the end of the chapter, after Jer 23:40; but by their contents they do not at all belong to that, whereas after Jer 23:6 they are very much in place, as even Hitz. admits. In the text of the lxx handed down, Jer 23:6 ends with the words: ̓Ιωσεδὲκ ἐν τοῖς προφήταις; and ̓Ιωσεδὲκ may be said to correspond to יהוה צדקנוּ, and ἐν τοῖς προφήταις to לנּביאים, Jer 23:9. Hitz. and Gr. therefore infer that Jer 23:7 and Jer 23:8 were wanting also in the Heb. text used by the translator, and that they must have been added by way of supplement, most probably from another MS. This inference is thought to find support in the assumption that, because the Greek MSS have no point between ̓Ιωσεδὲκ and ἐν τοῦς προφήταις, therefore the Alexandrian translator must have joined these words together so as to make one - meaningless - sentence. A thoroughly uncritical conclusion, which could be defended only if the Alex. translators had punctuated their Greek text as we have it punctuated in our printed editions. And if a later reader of the lxx had added the verses from the Hebrew text, then he would certainly have intercalated them at the spot where they stood in the original, i.e., between Jer 23:6 and Jer 23:9. Their displacement to a position after Jer 23:40 is to be explained from the fact that in Jer 16:14 and Jer 16:15 they immediately follow a threatening: and is manifestly the work of the translator himself, who omitted them after Jer 23:6, understanding them as of threatening import, because a threatening seemed to him to be out of place after Jer 23:6.)

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

Jer 23:6 exhibits the welfare which the "branch" will, by His wise and just rule, secure for the people. Judah shall be blessed with welfare (נושׁע), and Israel dwell safely; that blessing will come into fulfilment which Moses set before the people's view in Deu 33:28. יהוּדה as the totality of the inhabitants is construed as feminine, as in Jer 3:7; Jer 14:2, etc. Israel denotes the ten tribes. Under the just sceptre of the Messiah, all Israel will reach the destiny designed for it by the Lord, will, as God's people, attain to full dignity and glory.

This is the name by which they shall call Him, the branch of David: Jahveh our Righteousness. The suffix in יקראו refers to "righteous branch." Instead of the 3 pers. sing. יקרא with the suffix ו, some codd. have the plur. יקראוּ. This some polemical authors, such as Raim., Martini, Galatin, hold to be the true reading; and they affirmed the other had proceeded from the Jews, with the design of explaining away the deity of the Messiah. The Jews translated, they said: This is the name whereby Jahveh will call him: Our Righteousness; which is indeed the rendering of R. Saad. Gaon apud Aben Ezra, and of Menasse ben Israel. But this rendering is rejected by most Jewish comm. as being at variance with the accents, so that the impugned reading could not well have been invented by the Jews for polemical purposes. יקראו is attested by most codd., and is rendered by the lxx, so that the sense can be none other than: they will call the righteous branch of David "Jahveh our Righteousness." Most comm., including even Hitz., admit that the suffix refers to צמח, the principal person in both verses. Only Ew., Graf, and Ng. seek to refer it to Israel, because in Jer 33:16 the same name is given to Jerusalem. But the passage cited does not prove the case. To call any one by a name universally denotes in the prophetic usage: to set him forth as that which the name expresses; so here: the branch of David will manifest Himself to the people of Israel as Jahve Tsidkenu. This name is variously expounded. The older Christian comm. understand that the Messiah is here called Jehovah, and must therefore be true God, and that He is called our righteousness, inasmuch as He justifies us by His merit.

(Note: Thus the Vulg. renders: Dominus justus noster; and even Calv. says: Quicunque sine contentione et amarulentia judicant, facile vident, idem nomen competer in Christum, quatenus est Deus, sicuti nomen filii Davidis respectu humanae naturae ei tribuitur. - Omnibus aequis et moderatis hoc constabit, Christum hic insigniri duplici elogio, ut in eo nobis commendet propheta tam deitatis gloriam, quam veritatem humanae naturae; and by the righteousness he understands justification by the merits of Christ.)

But the rabbinical interpreters, headed by the Chald., take the name to be an abbreviation of a sentence; so e.g., Kimchi: Israel vocabit Messiam hoc nomine, quia ejus temporibus Domini justitia nobis firma, jugis et non recedet. They appeal to Jer 33:17 and to other passages, such as Exo 17:15, where Moses calls the altar "Jahveh my Banner," and Gen 33:20, where Jacob gives to the altar built by him the name El elohe Jisrael. Hgstb. has rightly pronounced for this interpretation. The passages cited show who in such names an entire sentence is conveyed. "Jahveh my Banner" is as much as to say: This altar is dedicated to Jahveh my banner, or to the Almighty, the God of Israel. So all names compounded of Jahveh; e.g., Jehoshua = Jahveh salvation, brief for: he to whom Jahveh vouchsafes salvation. So Tsidkijahu = Jahve's righteousness, for: he to whom Jahveh deals righteousness. To this corresponds Jahveh Tsidkenu: he by whom Jahveh deals righteousness. We are bound to take the name thus by the parallel passage, Jer 33:16, where the same name is given to Jerusalem, to convey the thought, that by the Messiah the Lord will make Jerusalem the city of Righteousness, will give His righteousness to it, will adorn and glorify it therewith.

צדקנוּ is not to be referred, as it is by the ancient Church comm., to justification through the forgiveness of sins. With this we have not here to do, but with personal righteousness, which consists in deliverance from all unrighteousness, and which is bound up with blessedness. Actual righteousness has indeed the forgiveness of sins for its foundation, and in this respect justification is not to be wholly excluded; but this latter is here subordinate to actual righteousness, which the Messiah secures for Israel by the righteousness of His reign. The unrighteousness of the former kings has brought Israel and Judah to corruption and ruin; the righteousness of the branch to be hereafter raised up to David will remove all the ruin and mischief from Judah, and procure for them the righteousness and blessedness which is of God. - "What Jeremiah," as is well remarked by Hgstb., "sums up in the name Jehovah Tsidkenu, Ezekiel expands at length in the parallel Eze 34:25-31 : the Lord concludes with them a covenant of peace; rich blessings fall to their lot; He breaks their yoke, frees them from bondage; they do not become the heathen's prey." These divine blessings are also to be conferred upon the people by means of the righteous branch. What the ancient Church comm. found in the name was true as to the substance. For as no man is perfectly righteous, so no mere earthly king can impart to the people the righteousness of Jahveh in the full sense of the term; only He who is endowed with the righteousness of God. In so far the Godhead of this King is contained implicite in the name; only we must not understand that he that bore the name is called Jahveh. But that righteousness, as the sum of all blessing, is set before the people's view, we may gather from the context, especially from Jer 23:7 and Jer 23:8, where it is said that the blessings to be conferred will outshine all former manifestations of God's grace. This is the sense of both verses, which, save in the matter of a trifling change in Jer 23:8, are verbally repeated from Jer 16:14 and Jer 16:15, where they have already been expounded.

(Note: The lxx have omitted both these verses here, and have placed them at the end of the chapter, after Jer 23:40; but by their contents they do not at all belong to that, whereas after Jer 23:6 they are very much in place, as even Hitz. admits. In the text of the lxx handed down, Jer 23:6 ends with the words: ̓Ιωσεδὲκ ἐν τοῖς προφήταις; and ̓Ιωσεδὲκ may be said to correspond to יהוה צדקנוּ, and ἐν τοῖς προφήταις to לנּביאים, Jer 23:9. Hitz. and Gr. therefore infer that Jer 23:7 and Jer 23:8 were wanting also in the Heb. text used by the translator, and that they must have been added by way of supplement, most probably from another MS. This inference is thought to find support in the assumption that, because the Greek MSS have no point between ̓Ιωσεδὲκ and ἐν τοῦς προφήταις, therefore the Alexandrian translator must have joined these words together so as to make one - meaningless - sentence. A thoroughly uncritical conclusion, which could be defended only if the Alex. translators had punctuated their Greek text as we have it punctuated in our printed editions. And if a later reader of the lxx had added the verses from the Hebrew text, then he would certainly have intercalated them at the spot where they stood in the original, i.e., between Jer 23:6 and Jer 23:9. Their displacement to a position after Jer 23:40 is to be explained from the fact that in Jer 16:14 and Jer 16:15 they immediately follow a threatening: and is manifestly the work of the translator himself, who omitted them after Jer 23:6, understanding them as of threatening import, because a threatening seemed to him to be out of place after Jer 23:6.)

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Judah - During the reign and kingdom of the Messiah the people of God typified by Judah and Israel shall be saved with a spiritual salvation, and God will be a special protection to them. And this - The name wherewith this branch shall be called, shall be, The Lord our righteousness. This place is an eminent proof of the Godhead of Christ, he is here called Jehovah, and what is proper to God alone, namely to justify, is here applied to Christ. He who knew no sin, was made sin, (that is, a sacrifice for sin) for us, that we might be made, the righteousness of God in him.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
In his days Judah shall be saved - The real Jew is not one who has his circumcision in the flesh, but in the spirit. The real Israel are true believers in Christ Jesus; and the genuine Jerusalem is the Church of the first-born, and made free, with all her children, from the bondage of sin, Satan, death, and hell. All these exist only in the days of the Messiah. All that went before were the types or significators of these glorious Gospel excellencies. And this is his name whereby he shall be called The Lord Our Righteousness - I shall give the Hebrew text of this important passage: וזה שמו אשר יקראו יהוה צדקנו vezeh shemo asher yikreo Yehovah tsidkenu, which the Septuagint translate as follows, Και τουτο το ονομα αυτον ὁ καλεσει αυτον Κυριος, Ιωσεδεκ, "And this is his name which the Lord shall call him Josedek." Dahler translates the text thus: - Et voici le nom dont on l'appellera: L'Eternel, Auteur de notre felicite. "And this is the name by which he shall be called; The Lord, the Author of our happiness." Dr. Blayney seems to follow the Septuagint; he translates thus, "And this is the name by which Jehovah shall call him, Our Righteousness." In my old MS. Bible, the first English translation ever made, it is thus: - And this is the name that thei schul clepen him: oure rigtwise Lord. Coverdale's, the first complete English translation of the Scriptures ever printed, (1535), has given it thus: - And this is the name that they shall call him: even the Lorde oure rightuous Maker. Matthews (1549) and Becke (1549) follow Coverdale literally; but our present translation of the clause is borrowed from Cardmarden, (Rouen, 1566), "Even the Lord our righteousness." Dr. Blayney thus accounts for his translation: - "Literally, according to the Hebrew idiom, 'And this is his name by which Jehovah shall call, Our Righteousness;' a phrase exactly the same as, 'And Jehovah shall call him so;' which implies that God would make him such as he called him, that is, our Righteousness, or the author and means of our salvation and acceptance. So that by the same metonymy Christ is said to 'have been made of God unto us wisdom, and righteousness and sanctification, and redemption,' Co1 1:30. "I doubt not that some persons will be offended with me for depriving them, by this translation, of a favourite argument for proving the Divinity of our Savior from the Old Testament. But I cannot help it; I have done it with no ill design, but purely because I think, and am morally sure, that the text, as it stands, will not properly admit of any other construction. The Septuagint have so translated before me, in an age when there could not possibly be any bias or prejudice either for or against the fore-mentioned doctrine, a doctrine which draws its decisive proofs from the New Testament only." Dahler paraphrases, - "This Prince shall be surnamed by his people, 'The Lord, the author of our happiness.' The people shall feel themselves happy under him; and shall express their gratitude to him." I am satisfied that both the translation from Cardmarden downwards, and the meaning put on these words, are incorrect. I prefer the translation of Blayney to all others; and that it speaks any thing about the imputed righteousness of Christ, cannot possibly be proved by any man who understands the original text. As to those who put the sense of their creed upon the words, they must be content to stand out of the list of Hebrew critics. I believe Jesus to be Jehovah; but I doubt much whether this text calls him so. No doctrine so vitally important should be rested on an interpretation so dubious and unsupported by the text. That all our righteousness, holiness, and goodness, as well as the whole of our salvation, come by Him, from Him, and through Him, is fully evident from the Scriptures; but this is not one of the passages that support this most important truth. See on Jeremiah 33 (note).

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²⁴ Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed.
²⁵ In the LORD shall all the seed of Israel be justified, and shall glory.

¹⁷ But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.

⁵ But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

⁴² Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.
⁴³ He saith unto them, How then doth David in spirit call him Lord, saying,
⁴⁴ The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
⁴⁵ If David then call him Lord, how is he his son?

¹⁶ And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

¹⁵ And Moses built an altar, and called the name of it Jehovahnissi:

¹⁴ And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.

⁶ For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

¹¹ And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.

¹⁷ For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.
¹⁸ But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.
¹⁹ And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying.
²⁰ There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed.
²¹ And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them.
²² They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands.
²³ They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the LORD, and their offspring with them.
²⁴ And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.
²⁵ The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.

²⁸ Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew.

³⁷ Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely:

¹⁶ 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.

¹⁵ In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.
¹⁶ 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.

⁶ In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

¹⁵ But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers.

¹⁴ Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt;

⁴⁰ And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.

⁹ Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness.

⁶ In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

⁸ But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.

⁷ Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt;

⁶ In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

⁴⁰ And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.

¹⁴ Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt;

⁷ Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt;

²⁵ And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.
²⁶ And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing.
²⁷ And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the LORD, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them.
²⁸ And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid.
²⁹ And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more.
³⁰ Thus shall they know that I the LORD their God am with them, and that they, even the house of Israel, are my people, saith the Lord GOD.
³¹ And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord GOD.

¹⁶ 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.

²⁰ And he erected there an altar, and called it Elelohe-Israel.

¹⁵ And Moses built an altar, and called the name of it Jehovahnissi:

¹⁷ For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel;

¹⁶ 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.

² Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up.

⁷ And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it.

²⁸ Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew.

⁶ In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

³⁰ But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: