Jeremiah 23:6 · Bible study
Jeremiah 23:6 Commentary: The Name 'Yahweh Our Righteousness'
Hebrew · 11 what the commentators say
Meaning in one sentence
Examine Jeremiah 23:6 and its messianic name 'Yahweh our righteousness.' Understand the original Hebrew, textual issues, and the hope of a righteous king.
Research Summary
- Meaning: The coming Davidic king will be called 'Yahweh our righteousness,' signifying his deity and his role as the source of his people's justification and peace.
- Key words: Yahweh (H3068), the covenant name of God; righteousness (H6664), justice, rightness, and the act of acquitting or vindicating.
- Main debate: Whether the name directly applies to the Messiah or to the restored Jerusalem (cf. Jeremiah 33:16).
- Theological theme: Christ as our righteousness, imputed righteousness and salvation by grace through faith.
- Best use: Preaching the gospel from the Old Testament; teaching on Christ’s deity, justification, and the hope of God’s kingdom.
Translation Comparison
BSB Berean Standard Bible 2020
In His days Judah will be saved, and Israel will dwell securely. And this is His name by which He will be called: The LORD Our Righteousness.
WEB World English Bible 2000
In his days Judah will be saved, and Israel will dwell safely. This is his name by which he will be called: Yahweh our righteousness.
KJV King James Version 1769
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.
ASV American Standard Version 1901
In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: Jehovah our righteousness.
YLT Young's Literal Translation 1898
In his days is Judah saved, and Israel dwelleth confidently, And this his name that Jehovah proclaimeth him, `Our Righteousness.'
Darby Darby Bible 1890
In his days Judah shall be saved, and Israel shall dwell in safety; and this is his name whereby he shall be called, Jehovah our Righteousness.
Douay-Rheims Douay-Rheims Bible 1899
In those days shall Juda be saved, and Israel shall dwell confidently: and this is the name that they shall call him: The Lord our just one.
Translations in other languages (10 available)
En sus días será salvo Judá, é Israel habitará confiado: y este será su nombre que le llamarán: JEHOVÁ, JUSTICIA|strong="H6664, H3072" NUESTRA.
Em seus dias Judá será salvo, e Israel habitará em segurança; e este será seu nome com que o chamarão: O SENHOR é nossa justiça.
En son temps, Juda sera sauvé,
Zu seiner Zeit soll Juda geholfen werden und Israel sicher wohnen. Und dies wird sein Name sein, daß man ihn nennen wird: Der HERR unsre Gerechtigkeit.
In Zijn dagen zal Juda verlost worden, en Israel zeker wonen; en dit zal Zijn naam zijn, waarmede men Hem zal noemen: De HEERE: ONZE GERECHTIGHEID.
Ai giorni d’esso, Giuda sarà salvato, e Israele starà sicuro nella sua dimora: e questo sarà il nome col quale sarà chiamato: “l’Eterno nostra giustizia”.
Za dni jego Juda zbawiony będzie, a Izrael bezpiecznie mieszkać będzie; a toć jest imię jego, którem go zwać będą: Pan sprawiedliwość nasza.
Во дни Его Иуда спасется и Израиль будет жить безопасно; и вот имя Его, которым будут называть Его: "Господь оправдание наше!"
在他的日子，猶大 必得救，以色列 也安然 居住。他的 名 必 稱為『耶和華─我們的義』。」
In his days Judah will have salvation and Israel will be living without fear: and this is the name by which he will be named, The Lord is our righteousness.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 23:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jeremiah 23:6 promises a future righteous king who will bring salvation and security to God's people. The name 'Yahweh our righteousness' is the center of interpretive debate, but a strong consensus among Christian commentators (Calvin, Gill, Barnes, Keil & Delitzsch, Wesley) reads it as a direct title of the Messiah. Keil and Delitzsch note that the textual tradition supports the plural verb 'they will call him,' making the name a declaration by the people about the king. The use of the covenant name Yahweh affirms the king's deity, while 'our righteousness' points to his work of justification, as Calvin says, 'he is called Jehovah our righteousness.' This is not merely an attribute of God but a personal designation of the coming Branch. Gill specifies that only the Son is 'the Lord our righteousness,' since the Father and Spirit are not the author of righteousness for us. Thus, the verse is a key Old Testament witness to Christ as both divine and the source of our righteousness.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Direct messianic title: Grammar (plural verb 'they will call him'), context of righteous Branch, and New Testament usage of Christ as 'our righteousness' (1 Corinthians 1:30).
- Name of restored Jerusalem/Israel: Jeremiah 33:16 gives the same name 'Yahweh our righteousness' to Jerusalem, and some read the singular verb as 'he (Yahweh) will call him.'
- Circumlocution to avoid deity: Some Jewish interpreters read 'Yahweh will call him Our Righteousness,' making the name a divine appointment rather than a direct claim to deity.
What is clear: Under the coming righteous king, Judah and Israel will experience salvation and secure dwelling, and the king will be associated with the name 'Yahweh our righteousness,' indicating that God himself is the source of the people's righteousness and peace.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Messianic identity | The verse points to a future righteous king from David's line who will bring salvation. | Whether the name 'Yahweh our righteousness' is a direct title of the Messiah (most Christian commentators) or describes the restored community (Jerusalem/Israel, as some see in Jeremiah 33:16). |
| Deity of the Messiah | The name includes the divine name Yahweh, indicating an intimate connection with God. | Whether this affirms the Messiah's full deity (Christian tradition) or is a circumlocution where 'Yahweh' refers to God acting through the king (some Jewish interpreters). |
| Timing of fulfillment | The full realization of salvation and secure dwelling is still future. | Whether the prophecy is primarily fulfilled spiritually in Christ's first coming (Calvin, Gill) or awaits a future national restoration of Israel in the land (Jamieson-Fausset-Brown). |
| Textual reading of the verb 'call' | There is a variant between the singular and plural form of the Hebrew verb 'to call.' | The plural 'they will call him' (יִקְרְאוּ) is the better-attested reading and makes the people the subjects; the singular 'he will call him' (יִקְרָא) was used by some to avoid applying the name directly to the Messiah (Keil & Delitzsch). |
Historical & Cultural Context
Jeremiah prophesied in the final years of the kingdom of Judah, when the nation was torn by unfaithful rulers, false prophets, and the threat of exile. The opening of chapter 23 pronounces woe on the 'shepherds', the kings and leaders, who scattered and neglected God's flock. Verses 5-6 stand as a direct contrast: God himself will raise up for David a 'righteous Branch,' a king who will deal wisely and execute justice. This future ruler is held up against the current king, Zedekiah, whose name means 'Yahweh is my righteousness.' Zedekiah's reign failed to live up to that ideal; the Messiah will embody it fully.
The promise of salvation for 'Judah' and 'Israel' reflects a hope for reunification after the division between the northern and southern kingdoms. The phrase 'dwell safely' echoes the peaceful conditions under Solomon's rule, when
"Judah and Israel lived safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon."
— 1 Kings 4:25 (WEB)
It also recalls the blessing Moses pronounced over the people:
"Israel dwells in safety, the fountain of Jacob alone, In a land of grain and new wine. Yes, his heavens drop down dew."
— Deuteronomy 33:28 (WEB)
The surrounding context (vv. 7-8) announces a new exodus that will surpass the one from Egypt, pointing to a restoration even greater than the return from Babylon. In the ancient Near East, a king's name often expressed his character or divine mandate. The name 'Yahweh our righteousness' declares that this king will be both the embodiment and the source of the righteousness God's people need, a stark contrast to the corrupt leaders of Jeremiah's day.
Textual Notes
The Masoretic text for the last clause has the verb יִקְרְאוּ (yikre'u, 'they will call') with a plural subject. Some manuscripts and early Jewish interpreters read יִקְרָא (yikra, 'he will call') with a singular subject, making Yahweh the one who names the king 'Our Righteousness.' The LXX and most Hebrew codices support the plural reading. As Keil and Delitzsch note, the plural is the better-attested reading and is consistent with the context: the people will acclaim the king by this name. The singular reading may have been promoted to avoid the suggestion of the king's deity, but it is textually weaker. The supplied sources cite no other significant textual variants for this verse.
Reception History
This verse has been foundational in Christian theology. Early Christian writers read it as a clear prediction of Christ's divinity and his work of justification. During the Reformation, it became a key proof-text for the doctrine of imputed righteousness. The supplied commentaries show how deeply it shaped the thought of John Calvin, who identifies the king as 'Jehovah our righteousness,' and John Gill, who insists that only the Son is the author of righteousness for his people. Matthew Henry also highlights the promise of salvation and safety under this king. In Jewish tradition, the Targum interprets the verse messianically but renders the name more circumspectly. Modern scholarship continues to explore the wordplay with Zedekiah's name and the broader canonical context, affirming the verse's central role in Christian hope.
Preaching This Verse
Three-point outline
- The failure of human shepherds sets the stage for a divine king. Judah’s rulers had scattered the flock, but God promises a king who will gather, protect, and govern righteously (vv. 1-5).
- The king’s name reveals his nature and work. He is called 'Yahweh our righteousness', fully God, and the one who provides righteousness for his people. Salvation and security flow from who he is and what he does.
- The salvation he brings is both present and future. While the verse finds initial fulfillment in the return from exile and the coming of Christ, its full reality awaits the consummation of his kingdom, when the curse is reversed and peace is complete.
Five-point outline
- The context: bad shepherds and scattered sheep (vv. 1-2).
- God’s initiative: he gathers the remnant (vv. 3-4).
- The promise: a righteous Branch from David’s line (v. 5).
- The result: salvation, safety, and a new name (v. 6).
- The expansion: a new exodus worship (vv. 7-8).
Illustration hooks
- A leader who doesn't live up to their name. Zedekiah’s name meant 'Yahweh is my righteousness,' but his reign was marked by rebellion and injustice. We all know people, politicians, bosses, even pastors, whose titles promise something they cannot deliver. The Branch is different: his name matches his character perfectly.
- A grade you didn’t earn. A student fails a course, but a classmate with perfect scores transfers credit to them. The student now stands accepted, not because of their own work, but because of another’s. That is a picture of what it means to have 'the Lord our righteousness.'
- Safe after the storm. Imagine a family returning to a home rebuilt after a hurricane, stronger than before. The promise of dwelling 'securely' speaks to a peace that endures, not just a temporary ceasefire.
Questions your congregation is asking
- Is this verse about Jesus, or about a future Jewish king in the land?
- What does it mean for Jesus to 'be' our righteousness?
- If the name includes 'Yahweh,' does this prove Jesus is God?
Leading a Discussion
Jeremiah 23:6 appears in a chapter of judgment against Israel's failed leaders, but it turns to a promise of a righteous king who will be named 'Yahweh our righteousness.' This study helps your group see how the Old Testament points to Christ and what it means for him to be our righteousness today.
Discussion questions
- Read Jeremiah 23:1-8. How do the bad shepherds in verses 1-2 highlight the need for the righteous Branch in verses 5-6?
- What does the name 'Yahweh our righteousness' tell us about the coming king? Look at the Hebrew words for 'Yahweh' and 'righteousness' in a lexicon if possible.
- Why do you think the prophet mentions both Judah and Israel? What does that imply about God's plan for his divided people?
- The verse says 'in his days.' What comfort does that timeline give when you look at the world's present brokenness?
- In what sense is this prophecy already fulfilled through Jesus? In what sense is it still waiting to be fully realized?
- How does the idea of having a righteousness that comes from the Lord (rather than from your own efforts) change the way you approach failure, guilt, or insecurity?
- How can this verse shape your prayers for leaders, in the church, in government, and in your household?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 33:28 | Israel dwells in safety, the fountain of Jacob alone, In a land of grain and new wine. Yes, his heavens drop down dew. |
| Deuteronomy 33:29 | You are happy, Israel! Who is like you, a people saved by Yahweh, the shield of your help, the sword of your excellency? Your enemies will submit themselves to you. You will tread on their high places.” |
| I Kings 4:25 | Judah and Israel lived safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon. |
| Psalms 130:7 | Israel, hope in Yahweh, for there is loving kindness with Yahweh. Abundant redemption is with him. |
| Psalms 130:8 | He will redeem Israel from all their sins. |
| Isaiah 2:4 | He will judge between the nations, and will decide concerning many peoples. They shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war any more. |
| Isaiah 7:14 | Therefore the Lord himself will give you a sign. Behold, the virgin will conceive, and bear a son, and shall call his name Immanuel. |
| Isaiah 9:6 | For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that the real Israel saved in the Messiah's days is spiritual believers, not physical descendants. The name "The Lord Our Righteousness" belongs to Christ alone, who frees His people from sin, Satan, death and hell, fulfilling what earlier types only foreshadowed.
Barnes' Notes on the Bible Protestant 1832
Barnes insists the title belongs to the Messiah, not to Jerusalem, and that "the Lord our Righteousness" calls Him both Yahweh and the source of our justification through His merits. A minority reading makes it personal holiness worked by the Spirit after justification, but Barnes holds to Christ as the righteous branch who secures righteousness for believers.
Calvin's Commentaries Reformed 1564
Calvin insists that the "days" of this king refer not merely to Christ's earthly life but to his endless reign. Because Christ lives forever, the salvation he brings to his people lasts forever. This salvation is primarily spiritual, giving the Church a real and tranquil happiness that outward circumstances cannot touch.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator sees a deliberate wordplay in the phrase "our righteousness," which sounds like the name Zedekiah. Jeremiah hints that what the weak king's name only promised as an ideal, the coming Messianic King will make real. A future deliverance will surpass even the exodus from Egypt.
Geneva Bible Notes Reformed 1599
In his dayes Iudah shalbe saued, and Israel shall dwell safely, and this is the Name wherby they shall call him, The Lord our righteousnesse.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that only Christ, not the Father or the Spirit, is called "the Lord our righteousness." He is the sole author of a righteousness that becomes ours by imputation, union with him, and the Spirit's application. This name is not a title but a declaration of what Christ accomplishes for every believer.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB insists the full blessing of this promise has never been experienced historically, so its fulfillment remains future. When Messiah is called "the LORD," the divine name proves His deity, while "our" marks His humanity as a son of David.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that the name "Jahveh our Righteousness" does not directly call the Messiah God. Instead it means "he by whom Jahveh deals righteousness," emphasizing the Messiah as the agent through whom God gives actual righteousness and deliverance to Israel. This righteousness includes personal holiness and national blessing, not merely
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley argues that this verse directly proves Christ's divinity, because it calls the coming branch Jehovah and attributes justification, which belongs to God alone, to him. He further notes that Christ was made a sacrifice for sin so that we might receive God's righteousness through him.