Isaiæ 33:16

Nova Vulgata

In diebus illis salvabitur Iuda, et Ierusalem habitabit confidenter; et hoc est nomen, quod vocabit eam: Dominus iustitia nostra.

Parallel Translations

Clementine Latin Vulgate (1592)
Iste in excelsis habitabit ; munimenta saxorum sublimitas ejus : panis ei datus est, aqu� ejus fideles sunt.

Jerome's Latin Vulgate (405)
in diebus illis salvabitur Juda,
et Jerusalem habitabit confidenter:
et hoc est nomen quod vocabunt eum:
Dominus justus noster.

Bible Verse Review
  from Treasury of Scripure Knowledge

shall Judah: Jeremiah 23:6, Isaiah 45:17, Isaiah 45:22, Romans 11:26

shall dwell: Jeremiah 32:37, Deuteronomy 33:12, Deuteronomy 33:28, Ezekiel 28:26, Ezekiel 34:25-28, Ezekiel 38:8

The Lord our righteousness: JEHOVAH-tsidkenu, Jeremiah 23:6, Isaiah 45:24, Isaiah 45:25, 1 Corinthians 1:30, 2 Corinthians 5:21, Philippians 3:9, 2 Peter 1:1

Reciprocal: Genesis 4:26 - Enos Leviticus 25:18 - and ye Judges 6:24 - Jehovahshalom 1 Kings 4:25 - safely 1 Kings 11:13 - for Jerusalem's 1 Kings 12:16 - now see 2 Chronicles 9:8 - to do judgment Psalms 45:6 - the sceptre Isaiah 32:18 - General Isaiah 37:35 - and for Isaiah 42:6 - called Isaiah 43:7 - called Isaiah 62:2 - thou shalt Jeremiah 30:10 - and shall Jeremiah 46:27 - and be Ezekiel 17:22 - highest Ezekiel 21:27 - until Ezekiel 48:35 - and the name Hosea 2:18 - and will Zechariah 8:3 - a city Zechariah 12:8 - the house Zechariah 14:11 - shall be safely inhabited Matthew 1:21 - for Luke 20:41 - Christ Romans 3:21 - righteousness Romans 4:6 - imputeth Ephesians 3:15 - is Hebrews 7:2 - King of righteousness

Gill's Notes on the Bible

In those days shall Judah be saved,.... The elect of God among the Jews; and all such who are Jews inwardly, who truly believe in Christ, and confess his name, and praise him, and give him the glory or salvation. Judah signifies one that confesses or praises the Lord; such shall be saved from sin, Satan, the law, wrath, hell, and damnation, by the Branch of righteousness, the Messiah; who was raised up and sent to be a Saviour; came into the world for this purpose; has obtained salvation for his people; is the Captain and author of it; nor is it in any other; hence his name is called Jesus; and this salvation is to be had from him at all times; as in those days in which it was first wrought out, so throughout the whole Gospel dispensation: for "now is the day of salvation", 2 Corinthians 6:2; and indeed this is to be understood, not as exclusive of the Old Testament dispensation, when believers were saved by the same Lord Jesus as we are; only this is expressive of the impetration of this salvation by the incarnate Saviour; and of the more clear discovery and revelation of it; and of the application of it to a greater number of persons; and which is sure to all the spiritual seed of Christ, whether Jews or Gentiles, who "shall be saved" with an everlasting salvation: it is not said they "may" be saved, but they "shall" be saved; not may be saved if they will; or, however, this is not left on such a precarious footing; but they are made willing to be saved by Christ in the day of his power, yea, they are already saved:

and Jerusalem shall dwell safely; the inhabitants of it; such who are come to Mount Zion, the city of the living God, the heavenly Jerusalem; these being saved by Christ, are in the utmost safety; they have nothing to fear from the justice of God, that is satisfied; nor from the law, that is fulfilled; nor from their enemies, they are conquered and destroyed; God is pacified towards them; is the God of peace with them; and they have peace with him, and enjoy great serenity and tranquillity of mind; and must needs dwell safely, since Jehovah is around them as the mountains around Jerusalem; Christ is their strong hold, into which they run and are safe; the Holy Spirit within them is greater and mightier than their enemies in the world; angels encamp about them, and salvation is walls and bulwarks to them:

and this [is the name] wherewith she shall be called, the Lord our righteousness; the same with the Messiah's name, Jeremiah 23:6; he is Jehovah; and he is our righteousness; the author of it, by his obedience, sufferings, and death; and which becomes ours by being wrought out for us, bestowed on us, imputed and applied to us. The Targum renders it here, as in the other place,

"this is the name wherewith they shall call him;''

and so the Vulgate Latin version; but this is contrary to the Hebrew text, which has "her", and not "him". R. Joseph Kimchi reads it, "and this who calls her [is] the Lord our righteousness"; which is followed by some Christian writers y. Some interpret it, who calls her by his Gospel to the salvation promised and performed; others, who calls her to dwell safely; others render it, "this [is the name] with which he [the Lord] shall call him, for her", for the sake of the church, the Lord our righteousness z; but David Kimchi and Ben Melech take the sense to be this,

"the holy blessed God shall call Jerusalem the Lord our righteousness;''

and certain it is that this is the name imposed on the church here meant, as Hephzibah and Beulah, in Isaiah 62:4; and why may she not be as well called "Jehovah Tzidhenu", the Lord our righteousness, as "Jehovah Shammah", the Lord is there? Ezekiel 48:35. She is called "Jehovah", not as deified by him, but as united to him; and our "righteousness", as justified by him. Christ and his church are one, as head and members are; and therefore are called by the same name: hence the church is called Christ, 1 Corinthians 12:12; they are in a marriage relation; Christ is the husband, and the church is his spouse; and as husband and wife bear the same name, so do Christ and his church; moreover, not only Christ is made righteousness to his people, but they are made the righteousness of God in him; his righteousness is put upon them, and imputed to them, so that they are righteous as he is righteous, 1 Corinthians 1:30.

y וזה אשר יקרא לו יהוה צדקנו "et iste qui vocabit eam [est] Dominus nostra justitia", Pagninus, Montanus, Vatablus; "hic est ille qui vocabit eam, [ad se], Jehova justitia nostra", Gussetius. z "Et hoc est [nomen] quo vocabit [eum] ille, Jehovah nostra justitia". So some in Vatablus.

Barnes' Notes on the Bible

Compare the marginal reference. When the good word was spoken, the name Yahweh our Righteousness was given to the righteous Sprout: here it is given to Jerusalem, i. e., to the Church, because it is her business mediately to work on earth that righteousness which Christ works absolutely. Compare Ephesians 1:23.

Clarke's Notes on the Bible

Verse Jeremiah 33:16. And this is the name wherewith she shall be called, The Lord our Righteousness. — See what has been said on Jeremiah 23:6, (Jeremiah 23:6,) which is generally supposed to be a strictly parallel passage: but they are very different, and I doubt whether they mean exactly the same thing. As to our translation here, it is ignorant, and almost impious; it says that Jerusalem, for that is the antecedent, shall be called The Lord our Righteousness. The pronoun לה lah, which is translated her, is the masculine affix, in the Chaldaic form, which frequently occurs; and Dr. Blayney translates, "And this is He whom Jehovah shall call our righteousness," or Justification. Perhaps there is a sense which these words will bear far more congenial to the scope of the place. I will give the original, as before: וזה אשר יקרא לה יהוה צדקנו vezeh asher yikra lah, Yehovah tsidkenu, "And this one who shall call to her is the Lord our Justification;" that is, the salvation of the Jews shall take place when Jesus Christ is proclaimed to them as their Justifier, and they receive him as such.

Instead of לה lah, her or him, Chaldaice, the Vulgate, Chaldee, and Syriac have read לו lo, him, less ambiguously; and this reading is supported by one or two MSS. This emendation renders the passage here more conformable to that in Jeremiah 23:6; but if the translation above be admitted, all embarrassment is gone.

One of my own MSS. has לה loh, with the masculine points, and no mappik on the ה he; and for tsidkenu has צדקינו tsidkeynu, the contracted plural form, our righteousness: but this may be a mistake. The passages in this and the twenty-third chapter were not, I am satisfied, intended to express the same thing. I suppose that above refers to the preaching or proclaiming Christ crucified to the Jews, when the time shall arrive in which they shall be incorporated with the Gentile Church. Dahler translates this as he did that in Jeremiah 23:6, which is a perfect oversight: but paraphrastic renderings are too often introduced by this learned foreigner.