1tn The term shepherd is applied to kings in the ancient Near East. In the OT the Lord is often addressed as shepherd of Israel (Gen 49:24; Ps 8:1). The imagery of shepherds as Israel’s leaders is also employed (Jer 23:1-2). 2tn The term translated “harshness” is used to describe the oppression the Israelites suffered as slaves in Egypt (Exod 1:13). 3tn As a case of dittography, the MT repeats “and they were scattered” at the end of the verse. 4tn Heb “I will cause them to cease from feeding sheep.” 5sn The imagery may reflect the overthrow of the Israelites by the Babylonians in 587/6 b.c. 6tn Heb “good.” 7tn Heb “outside.” 8sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89). 9sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25). 10tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6). 11sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6). 12tn Heb “showers of blessing.” Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4). 13tc The MT reads לְשֵׁם (l˙shem, “for a name”), meaning perhaps a renowned planting (place). The translation takes this to be a metathesis of שָׁלֹם (shalom) as was read by the LXX. 14tn Heb “those gathered” for famine. 15sn A promise given to Abraham (Gen 15:7) and his descendants (Gen 15:8; Exod 6:7). 16sn The blessings described in vv. 25-30 are those promised for obedience in Lev 26:4-13. 17tn Heb, “the sheep of my pasture, you are human.” See 36:37-38 for a similar expression. The possessive pronoun “my” is supplied in the translation to balance “I am your God” in the next clause.
1tn The term shepherd is applied to kings in the ancient Near East. In the OT the Lord is often addressed as shepherd of Israel (Gen 49:24; Ps 8:1). The imagery of shepherds as Israel’s leaders is also employed (Jer 23:1-2).
2tn The term translated “harshness” is used to describe the oppression the Israelites suffered as slaves in Egypt (Exod 1:13).
3tn As a case of dittography, the MT repeats “and they were scattered” at the end of the verse.
4tn Heb “I will cause them to cease from feeding sheep.”
5sn The imagery may reflect the overthrow of the Israelites by the Babylonians in 587/6 b.c.
6tn Heb “good.”
7tn Heb “outside.”
8sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89).
9sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25).
10tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6).
11sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6).
12tn Heb “showers of blessing.” Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4).
13tc The MT reads לְשֵׁם (l˙shem, “for a name”), meaning perhaps a renowned planting (place). The translation takes this to be a metathesis of שָׁלֹם (shalom) as was read by the LXX.
14tn Heb “those gathered” for famine.
15sn A promise given to Abraham (Gen 15:7) and his descendants (Gen 15:8; Exod 6:7).
16sn The blessings described in vv. 25-30 are those promised for obedience in Lev 26:4-13.
17tn Heb, “the sheep of my pasture, you are human.” See 36:37-38 for a similar expression. The possessive pronoun “my” is supplied in the translation to balance “I am your God” in the next clause.