Jeremiah 33:16 · Bible study
Jeremiah 33:16 Commentary: The City Called Yahweh Our Righteousness
Hebrew · 10 what the commentators say
Meaning in one sentence
Why Jerusalem bears the divine name 'Yahweh our Righteousness' and how this connects to the Messiah and the church's union with Christ.
Research Summary
- Meaning: In the days of restoration, Judah and Jerusalem will be saved and secure, and the city will be known by the name “Yahweh our Righteousness.”
- Key words: “saved” (H3467, Niphal, passive, “be delivered”), “dwell securely” (H7931 + H0983, settled in safety), “righteousness” (H6664, justice, rightness).
- Main debate: Whether the name is applied to Jerusalem (the church) or remains a messianic title transferred to the city; related to the pronoun “her” in the Hebrew.
- Theological theme: Imputed righteousness through union with Christ; the church shares in the Messiah’s title and identity.
- Best use: Preaching assurance and identity to a beleaguered congregation; connecting the Old Testament promise to the New Covenant reality in Christ.
Translation Comparison
BSB Berean Standard Bible 2020
In those days Judah will be saved, and Jerusalem will dwell securely, and this is the name by which it will be called: The LORD Our Righteousness.
WEB World English Bible 2000
In those days Judah will be saved, and Jerusalem will dwell safely. This is the name by which she will be called: Yahweh our righteousness.”
KJV King James Version 1769
In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness.
ASV American Standard Version 1901
In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name whereby she shall be called: Jehovah our righteousness.
YLT Young's Literal Translation 1898
In those days is Judah saved, And Jerusalem doth dwell confidently, And this is he whom Jehovah proclaimeth to her: `Our Righteousness.'
Darby Darby Bible 1890
In those days shall Judah be saved, and Jerusalem shall dwell in safety. And this is the name wherewith she shall be called: Jehovah our Righteousness.
Douay-Rheims Douay-Rheims Bible 1899
In those days shall Juda be saved, and Jerusalem shall dwell securely: and this is the name that they shall call him, The Lord our just one.
Translations in other languages (10 available)
En aquellos días Judá será salvo, y Jerusalem habitará seguramente, y esto es lo que la llamarán: Jehová, justicia|strong="H6664, H3072" nuestra.
Naqueles dias Judá será salvo, e Jerusalém habitará em segurança, e isto é o que a chamarão: O SENHOR é nossa justiça.
En ces jours-là, Juda sera sauvé,
Zu derselben Zeit soll Juda geholfen werden und Jerusalem sicher wohnen, und man wird sie nennen: Der HERR unsre Gerechtigkeit.
In die dagen zal Juda verlost worden, en Jeruzalem zeker wonen; en deze is, die haar roepen zal: De HEERE, onze GERECHTIGHEID.
In que’ giorni, Giuda sarà salvato, e Gerusalemme abiterà al sicuro, e questo è il nome onde sarà chiamata: “l’Eterno, nostra giustizia”.
Onych dni będzie zbawiony Juda, a Jeruzalem bezpiecznie mieszkać będzie. A toć jest imię, którem ją nazowią: Pan sprawiedliwość nasza.
В те дни Иуда будет спасен и Иерусалим будет жить безопасно, и нарекут имя Ему: "Господь оправдание наше!"
在那 日子 猶大 必得救，耶路撒冷 必安然 居住，他的名 必稱為『耶和華─我們的義』。
In those days, Judah will have salvation and Jerusalem will be safe: and this is the name which will be given to her: The Lord is our righteousness.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 33:16
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that in Jeremiah 33:16 the name “Yahweh our Righteousness” is given to Jerusalem, and by extension to the church, because of her mystical union with the promised Davidic King. This verse echoes Jeremiah 23:6, where the same name is assigned to the righteous Branch (the Messiah). Calvin explains that the salvation promised here is not merely temporal but eternal, reaching to the heavens. Gill emphasizes that Jerusalem’s safety comes from being saved by the Branch, and that she receives this name because believers are justified in Christ. Jamieson-Fausset-Brown note the “mystical oneness” between the Head (Christ) and the members (the church), making the church share in her Lord’s title. Many see this as the fulfillment of what was promised to David: a people who dwell securely because God himself is their righteousness.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Jerusalem as the Church: The name is given to the city (feminine) as representing the people of God in union with the Messiah (Calvin, Gill, Jamieson-Fausset-Brown).
- Messianic name transferred to the city: Some interpreters, noting the variant, argue the name properly belongs to the Branch and is only secondarily applied (Lange, Clarke).
- The name describes God’s act of calling: Clarke’s interpretation reads the Hebrew as 'He who shall call her is the Lord our Righteousness,' focusing on God’s declaration rather than a name borne by the city.
What is clear: All interpreters agree that righteousness comes from God alone, through the promised Davidic King, and that his people are saved and secure because of that gift.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Who receives the name 'Yahweh our Righteousness'? | All traditions agree the name proclaims God’s provision of righteousness, centered in the Messiah. | Many Reformed and evangelical interpreters (Calvin, Gill, JFB) see the name applied to Jerusalem (the church) because of union with Christ. Some (Clarke, reading a textual variant) argue it is the Messiah who calls her this, not a name she bears directly. |
| Relationship to Jeremiah 23:6 | Both passages share the same phrase 'Yahweh our Righteousness' and speak of future salvation. | In 23:6 the name belongs to the Branch; in 33:16 it is given to Jerusalem. Some see this as a consistent application of the same reality; others (Clarke) think they refer to different things, the one to the Messiah, the other to the preaching of Christ to the Jews. |
| Nature of the promised salvation | God guarantees a salvation that brings security. | Calvin insists it is eternal and spiritual (beyond temporal deliverance). Wesley notes that most interpreters take it as a temporal salvation that typifies the eternal. The difference is whether to emphasize the literal restoration from Babylon or the ultimate fulfillment in Christ. |
| Textual authenticity of Jeremiah 33:14-18 | The passage is present in the Masoretic Text and most English translations. | The Cambridge Bible points to its absence from the LXX and repetitions, suggesting a later origin. Other commentators accept it as authentic to Jeremiah. This affects how heavily one depends on these verses for theology. |
Historical & Cultural Context
Jeremiah 33 falls within the “Book of Consolation” (chapters 30, 33), written while Jerusalem was under Babylonian siege (c. 588, 586 BC). The city faced destruction, exile, and utter desolation. Into this darkness, God speaks a word of restoration. Verse 14 recalls the “good word” promised earlier, and verses 15, 16 specify a coming Branch of righteousness from David’s line, a king who will execute justice and righteousness. The surrounding context (33:10, 13) paints a picture of revived pastoral life: shepherds counting flocks in fields that had become uninhabited. This physical restoration, however, points beyond itself to a spiritual reality. The passage’s authenticity has been questioned (Cambridge Bible notes its absence from the Septuagint and certain repetitions), but it stands in the Hebrew text as a climactic oracle of hope. For a people who had lost everything, king, temple, land, the promise that Jerusalem would one day be called “Yahweh our Righteousness” was staggering. It meant that God himself would become the city’s security and justice.
Textual Notes
The Hebrew of Jeremiah 33:16 has a grammatical ambiguity in the pronoun lah (her), which is feminine, agreeing with Jerusalem. Some manuscripts and versions (Vulgate, Syriac, Targum) read lo (him), making the Branch or the king the one who is called by the name. Adam Clarke notes this variant and prefers it to avoid speaking of Jerusalem as bearing the divine name. The passage as a whole (33:14, 18) is absent from the Septuagint, leading many scholars to question its originality, though it is firmly established in the Masoretic tradition. For the purposes of the church’s reading, the text has been received as canonical Scripture.
Reception History
Christian interpreters have long read this verse in light of Jeremiah 23:6 and the New Testament teaching on justification. Reformers like Calvin and Luther saw here the imputation of Christ’s righteousness to the believing community, the church becomes what she is not in herself but by union with her Lord. The name “the Lord our Righteousness” has been woven into hymns of refuge and sermons on assurance. In the Wesleyan tradition, John Wesley applied the verse to the spiritual salvation of all true Israelites, while also allowing a typological reading. Across traditions, the verse has comforted those who feel unworthy, reminding them that their identity is hidden in Christ’s perfect righteousness.
Preaching This Verse
Three-point outline
- Promised Days of Salvation: God works on his own timeline (“in those days”). The salvation is sure because God promised it.
- The Righteous Branch Brings Righteousness: The Messiah executes justice; he is the source of the righteousness that covers his people.
- The City Bears Her Husband’s Name: Jerusalem is called by the same name as the King (Jer 23:6), showing the intimate union between Christ and his church.
Five-point outline
- A Future Beyond Judgment: Jeremiah speaks to a people under judgment; the promise looks to a new covenant era.
- Salvation as Security: “Judah will be saved” and “Jerusalem will dwell safely”, the two go together.
- The Name as Identity: To be called “Yahweh our Righteousness” is to have one’s identity defined by God’s righteous work.
- Union with Christ: The same name given to the Messiah is given to his people (cf. 1 Cor 1:30).
- Application for Today: Believers no longer need to manufacture their own righteousness; they are hidden in Christ.
Illustration hooks
- A bride takes her husband’s surname, signifying a new legal identity and shared status. Jerusalem takes the name of her divine Husband.
- A builder stamps his name on a finished structure as a guarantee of quality. God stamps “Righteousness” on his people as his signature work.
- A co-signer uses his good credit to secure a loan for a friend. Christ’s perfect record becomes the grounds for our acceptance.
Questions your congregation is asking
- How can a broken city or a sinful person be called “righteous”?
- Does this promise belong only to ancient Israel, or does it apply to the church today?
- If our righteousness is Christ’s, what about our own efforts to live rightly?
Leading a Discussion
This passage promises that God’s people will not only be saved but will also bear a name that declares his righteousness. As you discuss, consider how the city’s name points to the Messiah and to the church’s identity in him.
Discussion questions
- What does “in those days” (v. 16) tell us about when this promise will be fulfilled?
- How does verse 16 connect with verse 15, which speaks of the Branch of righteousness? What relationship do you see between the King and the city?
- Why is it significant that Jerusalem is given the same name the Messiah receives in Jeremiah 23:6?
- In what sense can a city or a people be called “Yahweh our Righteousness”? What does that mean practically?
- How does this verse shape your understanding of righteousness, as something we achieve or something we receive?
- What comfort does this promise offer to someone who feels spiritually insecure?
- How can your church community live out the reality that its identity is “the Lord our righteousness”?
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 33:12 | About Benjamin he said, “The beloved of Yahweh will dwell in safety by him. He covers him all day long. He dwells between his shoulders.” |
| 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. |
| Isaiah 45:17 | Israel will be saved by Yahweh with an everlasting salvation. You will not be disappointed nor confounded to ages everlasting. |
| Isaiah 45:22 | “Look to me, and be saved, all the ends of the earth; for I am God, and there is no other. |
| Isaiah 45:24 | They will say of me, ‘There is righteousness and strength only in Yahweh.’” Even to him will men come. All those who raged against him will be disappointed. |
| Isaiah 45:25 | All the offspring of Israel will be justified in Yahweh, and will rejoice! |
| Jeremiah 23:6 | 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. |
| Jeremiah 32:37 | “Behold, I will gather them out of all the countries where I have driven them in my anger, and in my wrath, and in great indignation; and I will bring them again to this place. I will cause them to dwell safely. |
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 argues that the common translation is both ignorant and almost impious, because it assigns the name "The Lord our Righteousness" to Jerusalem. He contends the pronoun is actually masculine, pointing to the Messiah who will be proclaimed to her as her Justifier. This verse, in his reading, describes Christ being announced to the Jews as their righteousness.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the same name, "Yahweh our Righteousness," previously given to the righteous Branch, is here applied to Jerusalem, meaning the church. The church's calling is to work on earth the righteousness Christ accomplishes absolutely, serving as his intermediary
Calvin's Commentaries Reformed 1564
Calvin insists the salvation promised here belongs entirely to Christ's spiritual and eternal kingdom, not to any earthly government. It offers perfect happiness and safety that reach far beyond this temporary world. Therefore believers must lift their thoughts above earthly blessings to grasp this heavenly salvation.
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
The Geneva note draws attention to who speaks the name: it is God who calls Jerusalem “the Lord our righteousness.” The point is that this glorious title is not something the people claim for themselves but a name God himself bestows on his restored city.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the name "the Lord our righteousness" is applied to the church, not only to Christ. He points out the Hebrew text says "her," meaning Jerusalem receives this name because believers are united to Christ as His body and share His righteousness by imputation.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that the name "The Lord Our Righteousness," elsewhere given to the Messiah, is here applied to Jerusalem. This happens because of the mystical union between Christ and His Church: the Head's name and righteousness belong to the members, so the Church shares the very title given to her Lord.
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
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that most interpreters read this as a promise of temporal salvation, but he sees that temporal deliverance as a type foreshadowing the eternal salvation for God's true people. He also stresses that the title "the Lord our righteousness," though given to the church, ultimately belongs to Christ alone.