Yeremia 33:20-26

33:20 “I, Lord, make the following promise: ¹  ‘I have made a covenant with the day ²  and with the night that they will always come at their proper times. Only if you people ³  could break that covenant 33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. ⁴  33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” ⁵ 

33:23 The Lord spoke still further to Jeremiah. ⁶  33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, ⁷  ‘The Lord has rejected the two families of Israel and Judah ⁸  that he chose.’ So they have little regard that my people will ever again be a nation. ⁹  33:25 But I, the Lord, make the following promise: ¹⁰  I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, ¹¹  I will restore them ¹²  and show mercy to them.”

Mazmur 72:5

72:5 People will fear ¹³  you ¹⁴  as long as the sun and moon remain in the sky,

for generation after generation. ¹⁵ 

Mazmur 72:17

72:17 May his fame endure! ¹⁶ 

May his dynasty last as long as the sun remains in the sky! ¹⁷ 

May they use his name when they formulate their blessings! ¹⁸ 

May all nations consider him to be favored by God! ¹⁹ 

Mazmur 89:36-37

89:36 His dynasty will last forever. ²⁰ 

His throne will endure before me, like the sun, ²¹ 

89:37 it will remain stable, like the moon, ²² 

his throne will endure like the skies.” ²³  (Selah)

Mazmur 102:28

102:28 The children of your servants will settle down here,

and their descendants ²⁴  will live securely in your presence.” ²⁵ 

Mazmur 119:89

ל (Lamed)

119:89 O Lord, your instructions endure;

they stand secure in heaven. ²⁶ 

Mazmur 148:6

148:6 He established them so they would endure; ²⁷ 

he issued a decree that will not be revoked. ²⁸ 

Yesaya 54:9-10

54:9 “As far as I am concerned, this is like in Noah’s time, ²⁹ 

when I vowed that the waters of Noah’s flood ³⁰  would never again cover the earth.

In the same way I have vowed that I will not be angry at you or shout at you.

54:10 Even if the mountains are removed

and the hills displaced,

my devotion will not be removed from you,

nor will my covenant of friendship ³¹  be displaced,”

says the Lord, the one who has compassion on you.

[33:20]  ¹ tn Heb “Thus says the Lord.” However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22) and the Levites based on a contrary to fact condition (v. 20). See further the translator’s note at the end of the next verse for explanation of the English structure adopted here.

[33:20]  ² tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).

[33:20]  ³ tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.

[33:21]  ⁴ tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”

[33:21]  sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11).

[33:22]  ⁵ tn 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.

[33:22]  sn 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 32:40.) 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).

[33:23]  ⁶ tn Heb “And the word of the Lord came to Jeremiah, saying.” See v. 1. This is a continuation of “the second time.”

[33:24]  ⁷ tn 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.

[33:24]  ⁸ tn 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. GKC 458 §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).

[33:24]  ⁹ tn 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. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).

[33:25]  ¹⁰ tn Heb “Thus says the Lord.” See the translator’s note at the beginning of v. 20 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.

[33:26]  ¹¹ tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).

[33:26]  ¹² tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

[33:26]  sn For the meaning of this idiom see the translator’s note on Jer 29:14 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).

[72:5]  ¹³ tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read וְיַאֲרִיךְ (vÿ’a’arikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. NIV, NRSV).

[72:5]  ¹⁴ tn God is the addressee (see vv. 1-2).

[72:5]  ¹⁵ tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.

[72:17]  ¹⁶ tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

[72:17]  ¹⁷ tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.

[72:17]  ¹⁸ tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.

[72:17]  ¹⁹ tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

[89:36]  ²⁰ tn Heb “his offspring forever will be.”

[89:36]  ²¹ tn Heb “and his throne like the sun before me.”

[89:37]  ²² tn Heb “like the moon it will be established forever.”

[89:37]  ²³ tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.

[102:28]  ²⁴ tn Or “offspring”; Heb “seed.”

[102:28]  ²⁵ tn Heb “before you will be established.”

[119:89]  ²⁶ tn Heb “Forever, O Lord, your word stands firm in heaven,” or “Forever, O Lord, [is] your word; it stands firm in heaven.” The translation assumes that “your word” refers here to the body of divine instructions contained in the law (note the frequent references to the law in vv. 92-96). See vv. 9, 16-17, 57, 101, 105, 130, 139 and 160-61. The reference in v. 86 to God’s law being faithful favors this interpretation. Another option is that “your word” refers to God’s assuring word of promise, mentioned in vv. 25, 28, 42, 65, 74, 81, 107, 114, 147 and 169. In this case one might translate, “O Lord, your promise is reliable, it stands firm in heaven.”

[148:6]  ²⁷ tn Or “forever and ever.”

[148:6]  ²⁸ tn Heb “and it will not pass away.”

[54:9]  ²⁹ tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כְּמֵי (kÿmey, “like the days of”), which is supported by the Qumran scroll 1QIsa^a and all the ancient versions except LXX.

[54:9]  ³⁰ tn Heb “the waters of Noah” (so NAB, NIV, NRSV).

[54:10]  ³¹ tn Heb “peace” (so many English versions); NLT “of blessing.”