Jeremiah 33

Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), the Petersburg Codex of the Prophets (916), Aleppo Codex (10th century), Codex Leningradensis (1008).[1] Some fragments containing parts of this chapter were found among the Dead Sea Scrolls, i.e., 4QJer^c (4Q72; 1st century BC),[2] with extant verses 16-20 (similar to Masoretic Text),[3][4][5] and 4Q252 with the extant verse 17.[6]

There is also a translation into Koine Greek known as the Septuagint (with a different chapter and verse numbering), made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; ${\displaystyle {\mathfrak {G}}}$^B; 4th century), Codex Sinaiticus (S; BHK: ${\displaystyle {\mathfrak {G}}}$^S; 4th century), Codex Alexandrinus (A; ${\displaystyle {\mathfrak {G}}}$^A; 5th century) and Codex Marchalianus (Q; ${\displaystyle {\mathfrak {G}}}$^Q; 6th century).[7] The Septuagint version doesn't contain a part what is generally known to be verses 14–26 in Christian Bibles.[8]

The order of chapters and verses of the Book of Jeremiah in the English Bibles, Masoretic Text (Hebrew), and Vulgate (Latin), in some places differs from that in Septuagint (LXX, the Greek Bible used in the Eastern Orthodox Church and others) according to Rahlfs or Brenton. The following table is taken with minor adjustments from Brenton's Septuagint, page 971.[8]

The order of Computer Assisted Tools for Septuagint/Scriptural Study (CATSS) based on Alfred Rahlfs' Septuaginta (1935), differs in some details from Joseph Ziegler's critical edition (1957) in Göttingen LXX. Swete's Introduction mostly agrees with Rahlfs' edition (=CATSS).[8]

Moreover the word of the Lord came to Jeremiah a second time, while he was still shut up in the court of the prison, saying[10]

The year was 588 BCE.[11]

Thus says the Lord who made it, the Lord who formed it to establish it (the Lord is His name):[12]

The Revised Standard Version and other translations explain 'it' as 'the earth',[13] following the Septuagint.[14] Reformation theologian John Calvin argued that 'it' refers to Jerusalem as this verse acts as a preface to verses 4 and 5.[15]

The Latin Vulgate's text has the future tense:

Haec dicit Dominus, qui facturus est, et formaturus illud, et paraturus: Dominus nomen ejus:[16]

English translation:

Thus saith the Lord, who will do, and will form it, and prepare it, the Lord is his name.[17]

[The Lord said:] ‘Call to Me, and I will answer you, and show you great and mighty things, which you do not know.’[18]

• "Mighty": translated from the Hebrew passive participle or adjective which is normally used to describe cities or walls as "fortified" or "inaccessible"; used here metaphorically as "secret" or “mysterious” things, that Jeremiah could not know apart from the Lord’s revelation.[19][20]

In those days and at that time

I will cause to grow up to David

A Branch of righteousness;

He shall execute judgment and righteousness in the earth.[21]

• "Branch": translated from (Hebrew: צֶ֫מַח, tsemakh); cf. Isaiah 4:2; Isaiah 11:1; Jeremiah 23:5; Isaiah 53:2; Zechariah 3:8; Zechariah 6:12
• "Branch of righteousness": refers to "a messianic king of Davidic lineage who would rule according to the divine ideal."

In those days Judah will be saved,

And Jerusalem will dwell safely.

And this is the name by which she will be called:

THE LORD OUR RIGHTEOUSNESS.[22]

• "THE LORD OUR RIGHTEOUSNESS" (Hebrew: יהוה צדקנו, Yah-weh tsiḏ-qê-nū[23]): the new name of Jerusalem (Isaiah 1:26) is the king's name in Jeremiah 23:6.[24]

“Have you not noticed that these people are saying, ‘The Lord has rejected the two kingdoms he chose’? So they despise my people and no longer regard them as a nation."[25]

The "two kingdoms" or families (Septuagint: δύο συγγενείας, duo suggeneias) are generally thought to be Israel the northern kingdom, and Judah the southern kingdom,[26] although in Ronald Knox's translation he suggests that the reference is "probably [to] the tribes of Juda and Benjamin", rather than to Israel and Judah or to Levi and David or Jacob and David, the other possible combinations of families which he considered possible based on the surrounding text.[27]

• Jeremiah 33 Hebrew with Parallel English

• Jeremiah 33 English Translation with Parallel Latin Vulgate