Jeremiah 33:14 · Bible study
Jeremiah 33:14 Commentary: The Good Word and the Branch
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore God's promise of 'that good word' in Jeremiah 33:14 and its fulfillment in the Messianic Branch from David. A study-page for pastors and teachers.
Research Summary
- Meaning: God promises to fulfill His word concerning the restoration of Israel and Judah through the Messianic King, the Righteous Branch.
- Key words: 'good word' (davar tov), the best promise; 'perform' (haqimoti), to raise up, establish; 'days coming' (yamim ba'im), prophetic future.
- Main debate: Does the 'good word' refer specifically to the Messianic Branch (Jer 23:5-6) or more generally to the return from exile (Jer 29:10)?
- Theological theme: Covenant faithfulness, God remembers His promises even through judgment and exile.
- Best use: Sermon series on Messianic prophecy, Advent season, or teaching on God's faithfulness in waiting.
Translation Comparison
BSB Berean Standard Bible 2020
Behold, the days are coming, declares the LORD, when I will fulfill the gracious promise that I have spoken to the house of Israel and the house of Judah.
WEB World English Bible 2000
“Behold, the days come,” says Yahweh, “that I will perform that good word which I have spoken concerning the house of Israel and concerning the house of Judah.
KJV King James Version 1769
Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah.
ASV American Standard Version 1901
Behold, the days come, saith Jehovah, that I will perform that good word which I have spoken concerning the house of Israel and concerning the house of Judah.
YLT Young's Literal Translation 1898
Lo, days are coming, an affirmation of Jehovah, And I have established the good word That I spake unto the house of Israel, And concerning the house of Judah.
Darby Darby Bible 1890
Behold, the days come, saith Jehovah, that I will perform the good word which I have spoken unto the house of Israel and unto the house of Judah.
Douay-Rheims Douay-Rheims Bible 1899
Behold the days come, saith the Lord, that I will perform the good word that I have spoken to the house of Israel, and to the house of Juda.
Translations in other languages (10 available)
He aquí vienen días, dice Jehová, en que yo confirmaré la palabra buena que he hablado á la casa de Israel y á la casa de Judá.
Eis que vêm dias, diz o SENHOR, em que eu confirmarei a boa palavra que prometi à casa de Israel e à casa de Judá.
Voici, les jours viennent, dit l’ Éternel,
Siehe, es kommt die Zeit, spricht der HERR, daß ich das gnädige Wort erwecken will, welches ich dem Hause Israel und dem Hause Juda geredet habe.
Ziet, de dagen komen, spreekt de HEERE, dat Ik het goede woord verwekken zal, dat Ik tot het huis van Israel en over het huis van Juda gesproken heb.
Ecco, i giorni vengono, dice l’Eterno, che io manderò ad effetto la buona parola che ho pronunziata riguardo alla casa d’Israele e riguardo alla casa di Giuda.
Oto dni idą, mówi Pan, w których utwierdzę to słowo dobre, którem był wyrzekł o domu Izraelskim i o domu Judzkim.
Вот, наступят дни, говорит Господь, когда Я выполню то доброе слово, которое изрек о доме Израилевом и о доме Иудином.
耶和華 說：「 日子 將到， 我應許 以色列 家 和 猶大 家 的恩 言 必然成就。
See, the days are coming, says the Lord, when I will give effect to the good word which I have said about the people of Israel and the people of Judah.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 33:14
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 this verse introduces the climactic promise of Jeremiah's restoration prophecy. The 'good word' (davar tov) refers to an earlier promise, most connect it to Jeremiah 23:5-6, where God pledges to raise up a righteous Branch for David. Barnes's Notes explicitly links it to that passage. Adam Clarke emphasizes that this good thing promised is the Messiah, and the Targum interprets the subsequent verses messianically. Calvin notes that the verb 'I will perform' (va'haqimoti, from kum) means 'I will cause to rise' or 'establish', showing that God's word, which seemed dormant for seventy years of exile, will be awakened. Gill calls this 'the best word,' using the positive for the superlative, because it concerns Christ and salvation. The phrase 'days come' (yamim ba'im) is a classic prophetic formula pointing to a certain future. Both houses, Israel and Judah, are addressed, signaling the reunification of God's people under one Shepherd. Keil & Delitzsch see this as the foundation for the restoration of the Davidic monarchy and the Levitical priesthood. The consensus: this is a foundational messianic promise, anchored in God's covenant faithfulness.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Messianic: The immediate context (vv15-16) and cross-reference to Jeremiah 23:5-6 identify the good word as the Righteous Branch; Christian tradition reads this as Jesus.
- Historical Restoration: Some see the good word primarily as the return from exile after seventy years, based on Jeremiah 29:10; the Branch could be a post-exilic governor.
What is clear: God will certainly perform His spoken promise to Israel and Judah; the 'days are coming' points to a future act of restoration.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Reference of the 'good word' | The 'good word' refers to a prior divine promise, likely found in Jeremiah 23:5-6 or 29:10. | Some interpreters see it as exclusively the Messianic Branch promise (Calvin, Gill), while others view it as the broader promise of return from Babylon (Barnes, connecting to 29:10). |
| Scope: Israel and Judah | The promise addresses both the northern and southern kingdoms, indicating a reunification. | Some understand this as literal restoration of the twelve tribes, while others see it as spiritual unity under the Messiah (Matthew Henry). |
| Authorship and original extent | The passage (vv14-26) is considered by some to be original to Jeremiah. | The Cambridge Bible notes that this section is lacking in the LXX, leading some scholars to view it as a later addition; others argue it fits Jeremiah's theology. |
Historical & Cultural Context
Jeremiah speaks this word during the darkest hour of Judah's history: the Babylonian army has besieged Jerusalem, around 589 BC. The city is starving, the king is about to be captured, the temple will be burned. In the immediate context (vv10-13), God promises a restoration of normal life, joy, brides and bridegrooms, shepherds with flocks. Yet verse 14 pivots to a deeper restoration: the 'good word' that encompasses both the physical return from Babylon and the ultimate spiritual renewal through the messianic King.
Culturally, the 'Branch of righteousness' (tsemach tsaddiq) is a known royal title, rooted in the promise to David in 2 Samuel 7. First Chronicles 17:13-14 promised David an eternal throne. Isaiah 9:6-7 and 11:1 develop this imagery. Jeremiah uses the same branch image in 23:5-6. The mention of both Israel and Judah is significant; since the northern kingdom fell in 722 BC, this promise of reunification looks to a time when all twelve tribes will be restored under one ruler, as in Ezekiel 37:15-28.
The phrase 'the good word' echoes Jeremiah 29:10, where the good word was the promise to return after seventy years. But here, the scope expands. Calvin notes that the faithful needed to look beyond their present affliction and wait for God's timing. The verb 'perform' (haqimoti, Hiphil of kum) carries the sense of 'make to stand', God raises up His word from where it seemed dead. Keil & Delitzsch observe that the following verses (15-18) specify what the good word entails: a righteous king from David's line and a perpetual priesthood. Some scholars debate whether this passage is original to Jeremiah or a later addition, because the LXX omits verses 14-26. Yet even if the redaction is later, the theology aligns with Jeremiah's message: a new covenant, a Davidic king, and renewed worship.
Textual Notes
The consulted sources note a significant textual issue: Jeremiah 33:14-26 is absent from the Septuagint (LXX). The Cambridge Bible raises this as evidence that the passage may be a later addition to the Hebrew text, possibly from the post-exilic period. However, other scholars (e.g., Keil & Delitzsch) treat the passage as authentic to Jeremiah. The specific verse (33:14) itself has no notable variants in the Masoretic Text. Both the MT and the versions translated from it (WEB, KJV, ASV, BSB, etc.) agree on the wording.
Reception History
Christians have long read Jeremiah 33:14 as a messianic prophecy, particularly during Advent. The 'good word' is identified with the promise of Jesus, the Righteous Branch. Many hymns and liturgical readings pair this verse with Zechariah's Benedictus (Luke 1:68-79). In Jewish tradition, the Targum renders the following verses as referring to the Messiah (as Adam Clarke notes). The Branch imagery directly connects to Isaiah 11:1 and Zechariah 3:8; 6:12. The verse also anchors the Christian hope that God will fulfill every good word He has spoken, a theme echoed in 2 Corinthians 1:20. For all its specificity to Israel and Judah, it has been received as a promise for all who trust in the Davidic King.
Preaching This Verse
Three-point outline
- The Promised Day: God sets a future moment ('the days come') when His word will be performed. The present suffering is not the final story.
- The Good Word: This is the best promise, Christ himself, the Righteous Branch, who brings salvation to both Israel and Judah, and through them to all nations.
- The Performance: God Himself guarantees the fulfillment. He 'raises up' His word, showing that He is both the author and the finisher of our faith.
Five-point outline
- God speaks a good word, His promise is not vague but specific.
- That word seemed dormant during exile, but God had not forgotten.
- The word concerns both houses, unity of God's people.
- The ultimate content is the Branch from David, Jesus Christ.
- The result is salvation and safety for Jerusalem (see v16).
Illustration hooks
- A couple engaged for many years finally marries; the promise seemed dead but came true.
- A company promises an employee a promotion after a project; despite delays, the CEO honors the word.
- A child's inheritance promised in a will, contested by others, but the legal system upholds it.
Questions your congregation is asking
- How can I trust God's promises when they seem delayed?
- Does this prophecy connect directly to Jesus, or does it have a more immediate fulfillment in the return from exile?
- What does the 'good word' mean for my personal situation today?
Leading a Discussion
This verse sits at a turning point in Jeremiah. After relentless judgment, God announces He will perform His good word. For small groups, explore how God's faithfulness shines against our despair.
Discussion questions
- Read Jeremiah 33:14 slowly. What strikes you about the way God introduces this promise? ('Behold, the days come')
- What is 'that good word'? Look back at Jeremiah 23:5-6 and 29:10. How are those promises related?
- Why does God mention both 'the house of Israel' and 'the house of Judah'? What was the historical significance?
- Calvin says the verb 'perform' means 'to cause to rise', God wakes up His word as if from sleep. How does this change how you view delayed answers to prayer?
- Based on verses 15-16, what specific shape does the 'good word' take? (a Branch, righteousness, salvation)
- In what ways is Jesus the ultimate fulfillment of this 'good word'? (see also Isaiah 9:6-7)
- How can Christians today live in hope while waiting for the full fulfillment of all God's promises?
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)
| Genesis 22:18 | All the nations of the earth will be blessed by your offspring, because you have obeyed my voice.’” |
| Genesis 49:10 | The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs. The obedience of the peoples will be to him. |
| I Chronicles 17:13 | I will be his father, and he will be my son. I will not take my loving kindness away from him, as I took it from him who was before you; |
| I Chronicles 17:14 | but I will settle him in my house and in my kingdom forever. His throne will be established forever.”’” |
| 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. |
| Isaiah 9:7 | Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this. |
| Isaiah 32:1 | Behold, a king shall reign in righteousness, and princes shall rule in justice. |
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 notes that the promised restoration was not a new or isolated word through Jeremiah alone. Many earlier prophets had already foretold the end of the captivity. He also observes that the Targum, the ancient Aramaic paraphrase, interprets these very passages as referring to the coming Messiah.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the phrase "that good thing" as specifically meaning the good word or promise already given through Jeremiah, connecting it directly to the earlier prophecy about the righteous Branch from David.
Calvin's Commentaries Reformed 1564
Calvin stresses that the faithful must look beyond their present suffering and patiently wait for God’s appointed time. The promise may seem dormant or hidden, but God “raises it up” and makes it appear when the moment comes. This call to patient hope was essential for exiles who saw no way home.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary questions whether this passage is Jeremiah's own writing. It points out that the phrase "Levitical priests" appears nowhere else in Jeremiah, the material repeats earlier verses, and the whole section is missing from the ancient Greek translation, suggesting a later scribe added it.
Geneva Bible Notes Reformed 1599
Beholde, the dayes come, sayth the Lord, that I wil performe that good thing, which I haue promised vnto the house of Israel, and to the house of Iudah.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that this promised "good thing" is the best of all God's promises, far surpassing earlier ones about the church's welfare. He insists it refers specifically to the Messiah, and notes that even Jewish interpreters agree this passage belongs to messianic times.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that the word "perform" carries the sense of "I will make to rise," as though God's promise had lain dead or dormant for a time. His point is that when God fulfills a promise, he raises it from a state that seemed lifeless and hopeless.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch defend this passage as genuine, arguing that God's covenant with David and the Levitical priests is as unbreakable as the fixed order of day and night. The promise extends Jeremiah 23:5-6 to include the Levites, with Jerusalem herself receiving the name "the Lord our righteousness."
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry reads the promised sounds of joy, worship, and daily life returning to Judah as more than a simple restoration from exile. He sees these blessings as a type that ultimately reaches its full meaning in the Messiah, the righteous Branch from David's line who brings