Jeremiah 33:22–26

Footnotes

1. 43 Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style. Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the Lord raises up over Israel and Judah after their regathering and restoration to the land. What is in view, then, is a reinstitution or reinstatement of the Davidic covenant of grant, the perpetual right of the Davidic dynasty to rule over the nation of Israel for all time (see also v. 26). This is guaranteed by the creation order which is the object of both God’s creative decree (Gen 1:14–19) and his covenant with Noah after the flood (Gen 8:22). (For further discussion on the nature of a covenant of grant see the study note on .) The rejection of the lines of Jehoiakim (36:30) and Jeconiah (22:30) and the certain captivity and death of Zedekiah (32:4) may have called into question the continuance of the Davidic promise which always had a certain conditional nature to it (cf. 1 Kgs 2:4; 8:25; 9:5). This promise and this guarantee show that the covenant of grant still stands and will ultimately find its fulfillment. Because this promise never found its fulfillment after the return from exile, it is left to the NT to show how it is fulfilled (cf., e.g., Matt 1:1–17 where it is emphasized that Jesus is the son (and heir) of both Abraham and David).
2. 44 Heb “And the word of the Lord came to Jeremiah, saying.” See v. 1. This is a continuation of “the second time.”
3. 45 Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.
4. 46 Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. §143.d). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18).
5. 47 Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. עוֹד 1.a[b] for the usage of עוֹד [’od] here).
6. 48 Heb “Thus says the Lord.” See the translator’s note at the beginning of v. for the style adopted here. Here the promise is in v. 26 following the contrary to fact condition in v. 25. The Hebrew text of vv. 25–26 reads: “Thus says the Lord, “If I have not established my covenant with day and night [and] the laws/statutes of heaven and earth, also I could reject the seed of Jacob and David my servant from taking from his seed as rulers over the seed of Abraham …” The syntax of the original is a little awkward because it involves the verbs “establish” and “reject” governing two objects, the first governing two similar objects “my covenant” and “the regulations” and the second governing two dissimilar objects “the seed of Jacob” and “my servant David from taking [so as not to take].” The translation has sought to remove these awkward syntactical constructions and also break down the long complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David’s descendants over them based on the fixed order of God’s creation decrees.
7. 49 The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see 472 כִּי 1.e for the category).
8. 50 Or “I will make them prosperous once again,” or “I will bring them back from captivity.” For the meaning of this idiom see the translator’s note on and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30–33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5–7; 24:6–7; 29:10–14).