Yeremia 23:4-5
Konteks23:4 I will install rulers 1 over them who will care for them. Then they will no longer need to fear or be terrified. None of them will turn up missing. 2 I, the Lord, promise it! 3
23:5 “I, the Lord, promise 4 that a new time will certainly come 5
when I will raise up for them a righteous branch, 6 a descendant of David.
He will rule over them with wisdom and understanding 7
and will do what is just and right in the land. 8
Yeremia 30:9
Konteks30:9 But they will be subject 9 to the Lord their God
and to the Davidic ruler whom I will raise up as king over them. 10
Yeremia 33:14
Konteks33:14 “I, the Lord, affirm: 11 ‘The time will certainly come when I will fulfill my gracious promise concerning the nations of Israel and Judah. 12
Yohanes 10:16
Konteks10:16 I have 13 other sheep that do not come from 14 this sheepfold. 15 I must bring them too, and they will listen to my voice, 16 so that 17 there will be one flock and 18 one shepherd.
Yohanes 7:17
Konteks7:17 If anyone wants to do God’s will, 19 he will know about my teaching, whether it is from God or whether I speak from my own authority. 20
[23:4] 2 tn There are various nuances of the word פָּקַד (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for “care for/take care of” (cf. BDB 823 s.v. פָּקַד Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; 11:22 for “punish” (cf. BDB 823 s.v. פָּקַד Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for “be missing” (cf. BDB 823 s.v. פָּקַד Niph.1).
[23:4] sn There is an extended play on the Hebrew word פָּקַד which is a word with rather broad English equivalents. Here the word refers to the fault of the shepherds/rulers who have not “taken care” of the sheep/people (v. 2), the “punishment” for the evil they have done in not taking care of them (v. 2), and the fact that after the
[23:4] 3 tn Heb “Oracle of the
[23:5] 4 tn Heb “Oracle of the
[23:5] 5 tn Heb “Behold the days are coming.”
[23:5] 6 tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).
[23:5] sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim who did not (see Jer 22:13). Hence the
[23:5] 7 tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).
[23:5] 8 sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).
[30:9] 9 tn The word “subject” in this verse and “subjugate” are from the same root word in Hebrew. A deliberate contrast is drawn between the two powers that they will serve.
[30:9] 10 tn Heb “and to David their king whom I will raise up for them.”
[30:9] sn The Davidic ruler which I will raise up as king over them refers to a descendant of David who would be raised up over a regathered and reunited Israel and Judah. He is called “David” in Hos 3:5, Ezek 34:23-24; 37:24-25 and referred to as a shoot or sprig of Jesse in Isa 11:1, 10 and a “righteous branch” springing from David (the Davidic line). He is called “David” because he is from the Davidic line and because David is the type of the ideal king whom the prophets looked forward to. See further the study notes on 23:5 for this ideal king and for his relation to the NT fulfillment in the person of Jesus the Christ.
[33:14] 11 tn Heb “Oracle of the
[33:14] 12 sn This refers at the very least to the promises of Jer 23:5-6, 7-8; 30:3; 31:27, 31 where the same formula “The time will certainly come (Heb “Behold the days are coming”)” occurs. Reference may also be to the promises through the earlier prophets of what is alluded to here, i.e., the restoration of Israel and Judah under a Davidic ruler and the revival of the offerings (cf. Hos 1:10-11; 3:4-5; Amos 9:11-12; Isa 11:1-5, 10-16; Jer 30:9, 21 for the former and Jer 31:14; 33:11 for the latter).
[10:16] 13 tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:16] 14 tn Or “that do not belong to”; Grk “that are not of.”
[10:16] 15 sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.
[10:16] 16 tn Grk “they will hear my voice.”
[10:16] 17 tn Grk “voice, and.”
[10:16] 18 tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.
