Speaking of Kings (21:1-23:8) 173and translate "Branch." Comparable terms in Isa 11: 1 are different: ~oter
("rod") and ne$er ("sprout, offshoot"); in Ps 132:17 it is a qeren ("horn") that
will sprout for David (cf. Luke 1 :69). More discussion, actually, has centered
around the term $addfq, whether it should be translated "righteous" or "right-
ful," the latter meaning supported now by readings from Phoenician and Uga-
ritic (Swetnam 196 5). The most important of these is the Lamax Lap ethos 2
(or Namaka 2) Inscription, which is a third-century B.C. dedication to the god
Melqart that turned up on the north coast of Cyprus in 1893 (Cooke 1903: 82-
83, 86-87; Honeyman 1940; Widengren 1951: 51-53; Donner and Rollig 1962-
64 I: 10, #43; II: 60; van den Branden 1964: 257-58; Beyerlin 1978: 232-34). In
line 11 the same expression occurs as here, wl$m~ $dq, which is translated "and
to the legitimate offspring" or the like (Widengren renders it "righteous off-
shoot"). The other inscription is from Sidon, dated to the fifth century B.C.
or later, which describes an heir apparent to the king of Sidon (Donner and
Rollig 1962-64 I: 3, #16; II: 25). Here the expression wbn $dq occurs, which is
translated "and the legitimate son/heir." These readings (and others) raise the
question whether the present expression ought not be translated "rightful
shoot," particularly in light of the uncertainty in Judah over who was the right-
ful king, the exiled Jehoiachin, or the enthroned Zedekiah (Swetnam 1965:
39-40). If $ema~ $addfq is translated "rightful shoot," then Jeremiah is imply-
ing-if not saying outright-that neither Jehoiachin nor Zedekiah is legiti-
mate; for a legitimate king, the people will have to wait until Yahweh raises up
one in the future. This makes good sense, particularly in light of what has just
been said about Jehoiachin being left without a son to occupy David's throne
(22: 30), and an unmistakable silence regarding Zedekiah in the present verses
ending the King Collection (23: 1-8), precisely where one would expect some
word about him (see below, v 6). At the same time, "righteous Shoot" also fits
the context well, for the following verse states that this future king will "do jus-
tice and righteousness in the land." See also Isa 32: 1: "Look, a king shall reign
in righteousness (le$edek)." If "righteous Shoot" is read in the present verse,
then Jeremiah is indirectly condemning Jehoiakim, who was the most unrigh-
teous of kings (cf. 22: 13-17), and v 6b is indirectly condemning Zedekiah,
who did not live up to his name, "My righteousness is Yahweh." Perhaps Jere-
miah is saying that the future king will be unlike either of them!
And he shall reign as king and shall succeed. This colon is absent in the par-
allel verse of 33:15. On the cognate accusative malak melek, compare 37:1,
where an imperfect form of mlk appears in prose. Cognate accusatives occur
frequently in Jeremiah (see Note for 22:16).
and shall succeed. I.e., his reign shall prosper as the reigns of the last four
Judahite kings have not. The H-stem of ski can also mean "have insight, act
prudently," which would be suitable here. The LXX has kai sunesei ("and he
shall perceive"), and Calvin says "right judgment" rather than "success" is
meant, noting what follows about this king doing justice and righteousness.
But other occurrences of the verb in Jeremiah carry the idea of success ( 10:21;
20: 11; and 50:9 with repainting), and the T translates "and prosper." Compare