11:1-2 AND ZECHARIAH 3:8; 6:12
2. An Analysis of Jeremiah 23:5-6; 33:14-16
2.3. Jeremiah 33:14-16
2.3.3. A Literary Analysis of Jeremiah 33:14-26
In this subsection, I will first undertake a philological discussion; second, I will analyse the significant words and finally, I will define the coherence of the unit.
2.3.3.1. A Philological Discussion
“See, time is coming, when I shall perform the good word…” (v.14) is a divine call to attention which is characteristic in the poetic oracle in 23:5-6 as it is in 33:15. The style moves and extends into a descriptive and narrative statement. Yahweh is performing a „good word‟ spoken to Israel and Judah with regard to their future (29:10; 33:26) (Carroll 1986:637). The „good word‟ refers to semah sedaqah or semah saddiq in 33:15 or 23:5. The verb wahaqimothī in hiphi’l perfect tense with converse waw gives an imperfect tense in the first person singular. It emphasises the causal action of sprouting forth of a „true branch‟ by Yahweh himself. Yahweh says ’asmîah
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ledāwid semah sedaqah meaning “I will cause to sprout for David a true shoot of righteousness” (Parke-Taylor 2000:56; Hill 2007:160).57
“Those days which marked the time” (v.15) is a phrase which expresses a combined formula which is absent in 23:5. Nevertheless, it occurs elsewhere, for example, in Jeremiah 3:16, 17. “In those days…” (v.16), it is “a time during which Jerusalem would be called the throne of Yahweh” (v. 17). These formulas are common to the OT phrases and appear in Jeremiah, particularly in this dynastic oracle (33:15). The idea is to draw attention to the fact that Jerusalem shall attract Israel and Judah on the one hand, and all peoples on the other. The worship of Yahweh shall be the result of the restoration of Zion-Jerusalem (Lundbom 1999:314-5).
The adjective saddiq, „righteous or rightful‟ insinuates an indirect criticism of the Davidic kings of the time (Reimer 1997:744). “Jerusalem will dwell in security”
(v.16) is substituted for “Israel will dwell in security” in 23:6. The restoration of Israel and Judah starts from the holy city, Zion-Jerusalem. In other words, Yahweh‟s blessings overflow upon Israel, his people from Zion-Jerusalem. Zion-Jerusalem‟s security is that of Judah and its people (Lundbom 2004:540).58
The unit 33:17-18 declares a promise that Judah‟s royal and priestly lines will endure.
“There shall not be cut off for David a man who sits upon the throne of the house of Israel” (v. 17). This promise is similar to that found in verse 1859 and both are rooted in the unconditional covenant given to David (2 Sam. 7:12-16). Despite what one can understand from this priestly promise, in the context of restoration in Judah (Zion- Jerusalem being the centre of socio-political and religious life) Yahweh “would saturate priests‟ lives with abundance” (31:14). Furthermore, all the people would be
57 Some Hebrew manuscripts add the phrase “he would rule over the people justly” (Parke-Taylor 2000:56).
58 In 33:16, “the phrase tiwwasha’ yihudah weyirushalim tishkkon labetah is translated as „Judah will be liberated and Jerusalem will dwell in security.‟ This verse has „Jerusalem‟ instead of „Israel‟ in 23:6.
Indeed, beth yisra’el and beth yehudah are referred to in 33:14 where the reference to yisra’el in 23:6 has been changed to yerushalim in 33:16. The Codex Sinaiticus substitutes Yerousalēm for Israēl in 23:6 (cf. 30:22LXX = 49:2MT). Some scholars suggest that the context of the rebuilding of Jerusalem (vv 6-13) may have influenced the text‟s development into a statement about the name of the city rather than Israel.” In my view, the change of Israel to Jerusalem would have been for particular reasons due to the significance of Jerusalem in the context of the restoration of Israel (Carroll 1986:637; Parke- Taylor 2000:57).
59 „And for the Levitical priests, there shall not be cut off a man from before me who brings up the burnt offering and who burns the cereal offering and who makes sacrifice, all the days‟ (Jer. 33:18).
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called “priests of Yahweh” (Isa. 61:6). It underlines not so much the state of reconciliation of the people with Yahweh as their reconciliation with one another in the community (Diamond 2003:592; Lundbom 2004:541).
In my view, the change is part of the second oracle itself as prophesied by Jeremiah in 33:16. Despite the mention of Israel in verse 14, Jerusalem is substituted for Israel in 33:16 reflecting the modification of 23:6. The mention of Jerusalem, as a socio- political, economic and religious centre, suggests in verse 16 a unified kingdom where the house of Israel and Judah would enjoy the Holy City, Zion-Jerusalem (Carroll 1986:637). This ensures a continuity of the Davidic covenant even after the collapse of the previous Davidic kings (Brueggemann 2007:56). The phrase YHWH sidqenu in 33:16 and 23:6 is characteristic of this. The first person plural suffix is in contrast with the first person singular suffix in Zedekiah‟s name, sidqiyyahu60 meaning „my righteousness is Yahweh.‟ The inference in this verse is that the holy city would witness rightful values as a result of a change of mind, thereby revealing a way of re- establishing the social order for all the cities and people in Israel (Thompson 1980:601).
2.3.3.2. A Translation of Jeremiah 33:14-16
The days are coming, declared YHWH that I will raise up a message of wealth that was addressed to the house of Israel and to the house of Judah.
In those days and at the alarm, I will spring up from David a branch of righteousness61 and he will do what is right and just in the earth.
60 Parke-Taylor (2000:57) says “that the name Yōsedek occurs elsewhere in the OT in the LXX only in Zech 6:11 (the father of Joshua, the high priest). With regard to 23:6, he cites Lipinski (1970:41-57) in claiming that Yōsedek is the exact equivalent of the name of Zedekiah, on the basis that the theophoric element in the name may come either at the beginning or the end, as in the case of Zedekiah‟s predecessor, Yehoyakin (52:31) and Kaneyahu (22:24).”
61The apparatus Criticus shows that the Codex of Leningrad has sedaqah while few Hebrew manuscripts have saddiq as translated in the Greek text of Theodotion and of Origen and Lucian‟s recension as well. In many Hebrew manuscripts is added ךלמו ךלמו ליכשהו as found in verse 5 of chapter 23. This phrase means „a king will reign and do what is good.‟ This declaration is repeated in 33:15 that could justify the present variant in many Hebrew manuscripts on verse 5 of chapter 23. This proves that the Codex of Leningrad is composed from another Hebrew manuscript.
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In those days Judah will be liberated and Jerusalem will dwell in security, and this is how it will be called: YHWH our righteousness.
2.3.3.3. Significant Words
Semah saddiq or sedaqah means the „righteous branch‟ or „branch of righteousness.‟
These two related expressions characterise the dynastic oracle in Jeremiah. The natural gradation in the word group comprises both active and stative meanings. One suggests a person acting rightly; another being righteous (Reimer 1997:746).
Sedaqah has to do with the declaration of right way to act in society. Sociological considerations refer to the understanding of righteousness. Theologically, righteousness refers to the image of God acting in the midst of his people. This is quite difficult to describe. It is rather perceived that sedaqah regularly deals with the conditions of keeping the covenant Yahweh made with his people (Reimer 1997:746).
Therefore, the status of „loyal leadership‟ determines the way an individual behaves in the community. In other words, the social justice (sedaqah) experienced in the community is reflective of rightful (saddiq) State leadership.
This is underscored in verse 17 lo’-yikkaret ledawid, „there shall not be cut off for David.‟ It means that David „shall never be lacking an occupant of the throne.‟ The phrase beth-yishra’el, “the house of Israel suggests the unified kingdom, Judah and Israel brought together” (v. 14) (Carroll 1986:637). The same idiom lo’-yikkaret used for the occupant of the throne in verse17 is also used of the appointment of priests in verse 18. The phrase welakkohanim halewiyyim means „and for the priests,62 the Levites,‟ underlines a noticeable moral value of semah, the coming king who will reign on the throne. At that time, things will be well and Levitical priests will be available in Jerusalem to take charge of the sacrifices in the Sanctuary (Parke-Taylor 2000:61). The „true shoot‟ is perceived as „a progenitor‟ of a continuing dynasty. The promise of Nathan to David in 2 Samuel 7:12-16 implies a throne that would be established for ever (Thompson 1980:602).
62 This phrase mentioning the Levitical priests is typically Deuteronomistic. Cf. Deut. 17:9, 18; 18:1;
24:8; 27:9; Josh. 3.3; 8:33; and Ezek. 43:19; 44:15.
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The verses 19-21 present a similar argument to that in 31:36 which proves the reliability and permanence of Yahweh‟s promises. It is described as a berith YHWH which means „Yahweh‟s covenant‟ that could never be broken. Through the covenant, the promise of verse 22 is extended to include the whole nation (vv. 23-26) (Dumbrell 2002:147). The Hebrew term mā’as, „were rejected‟ (v. 24), expresses the fate of Israel and Judah. They suffered disaster as a result of a divine discipline that would turn them back to Yahweh, through a change of mind. Yahweh once again chose (loved), bāhar, his remnant people (Thompson 1980:603). Yahweh would have mercy, riham, on them and their fortunes would be restored. This opened a new perspective for a better future. The remnant people of God, through the devastating situation due to the fall of Jerusalem by the Babylonians, had opportunity to be renewed in their mind. This gave them hope for a better future in the land (Brueggemann 2007:36).
2.3.3.4. The Structure of the Unit
The internal structure of the unit of verses 14-16 is characteristic. “The days are coming said the Lord” (v. 14a). This expression referring to the future, ties the promise of the unit together. The Lord himself will fulfil his promise (v. 14b). The promise is addressed to the „house of Israel‟ (v. 14c) and that of „Judah‟ (v. 14d). The unit is tied together by the use of a conjunction ו and prepositions לא and לע as well as the relative pronoun רשא (Rata 2007:71-72). “In those days‟ and at the alarm” (v15a), Yahweh will spring up “a branch of righteousness” (v. 15b). He will do people justice in the land (v. 15c). As a result, Judah will be liberated (v. 16a) and the capital city, Jerusalem, will remain in security (v. 16b). It will make its reputation (v. 16c), and will be named „YHWH our righteousness‟ (v. 16d) (Rata 2007:74). They have permanence in the royal line of David and the Levitical priesthood in the unified kingdom (Israel and Judah). Jeremiah 33:26 contains the phrase ashūv eth-shevūtham meaning “I will restore their fortunes” which provides a catchword link with 30:3;
33:7 and 33:11. “The days come, says the Lord, when he is bringing his people, Israel and Judah, back home. He re-instates them in the land, he gave their forefathers to possess, says the Lord” (Parke-Taylor 2000:61).
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2.3.4. Conclusion on the Meaning of Jeremiah 33:14-16
This second dynastic oracle repeats the one in 23:5-6 and brings a new dimension which complements the first oracle. New aspects are added to the promise of hope. It consists first, of Jerusalem becoming again the centre of socio-political and religious life of the people (v. 16b). Second, the people will be re-united in terms of the house of Israel (v. 14c) and that of Judah (v. 14d). The „loyal leader‟ to come, symbolised by semah (v. 15), will be interconnected with the priestly leaders in Zion-Jerusalem (vv.
17-18) (Rata 2007:71-72). It implies a collaboration of civil and priestly leadership in the restored community on the one hand; and on the other, the leadership will present an adequate moral standard (23:5). This actualises the new covenant among the leadership in ruling over the people justly. It will bring the people to the Sanctuary, the „reconciling place‟ between Yahweh and his people.