Jérémie 17

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

¹The sin of Judah is written with an iron pen, with a diamond point; it is engraved upon the tablet of their heart, and upon the horns of your altars. ²While their children remember their altars and their Asherim by the green trees, upon the high hills. ³O my mountain in the field, your wealth and all your treasures I will give as plunder, and your high places because of sin, throughout all your borders. ⁴And you will let go, even of yourself, of your inheritance that I gave you, and I will make you serve your enemies in a land that you do not know; for you have kindled a fire in my anger that will burn forever. ⁵Thus says the LORD: Cursed is the man who trusts in man, and makes flesh his arm, and whose heart turns away from the LORD. ⁶And he will be like a desert shrub in the Arabah, and will not see when good comes; but he will inhabit the parched places in the wilderness, a salt land that is uninhabited. ⁷Blessed is the man who trusts in the LORD, and whose trust is the LORD. ⁸For he will be like a tree planted by the waters, that sends out its roots by the stream, and will not fear when heat comes; but its leaf will be green, and it will not be anxious in the year of drought, nor will it cease from yielding fruit. ⁹The heart is deceitful above all things, and it is desperately sick; who can know it? ¹⁰I, the LORD, search the heart, I test the kidneys, even to give to each man according to his ways, according to the fruit of his deeds. ¹¹Like a partridge that hatches eggs it did not lay is one who makes wealth, and not by justice; in the middle of his days it will leave him, and at his end he will be a fool. ¹²A glorious throne, on high from the beginning, is the place of our sanctuary. ¹³O LORD, the hope of Israel, all who forsake you will be put to shame; those who turn away from me will be written in the earth, because they have forsaken the LORD, the fountain of living waters. ¹⁴Heal me, O LORD, and I will be healed; save me, and I will be saved, for you are my praise. ¹⁵Look, they are saying to me, "Where is the word of the LORD? Let it come now!" ¹⁶As for me, I have not run away from being a shepherd following you, nor have I desired the day of despair; you know. The utterance of my lips was right before your face. ¹⁷Do not become a terror to me; you are my refuge in the day of disaster. ¹⁸Let my persecutors be put to shame, but let me not be put to shame; let them be dismayed, but let me not be dismayed. Bring upon them the day of disaster, and shatter them with a double shattering. ¹⁹Thus says the LORD to me: Go and stand in the gate of the children of the people, by which the kings of Judah enter and by which they go out, and in all the gates of Jerusalem; ²⁰and say to them: Hear the word of the LORD, you kings of Judah, and all Judah, and all the inhabitants of Jerusalem, who enter in by these gates. ²¹Thus says the LORD: Watch yourselves, and carry no burden on the Sabbath day, nor bring it in by the gates of Jerusalem. ²²And do not carry a burden out of your houses on the Sabbath day, and you shall do no work, but consecrate the Sabbath day, just as I commanded your fathers. ²³Yet they did not listen nor incline their ear, but stiffened their neck, so as not to listen and not to receive discipline. ²⁴And it will happen, if you diligently listen to me, declares the LORD, to bring in no burden through the gates of this city on the Sabbath day, but to consecrate the Sabbath day, to do no work on it; ²⁵then kings and princes sitting upon the throne of David will enter through the gates of this city, riding in chariots and on horses—they and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city will be inhabited forever. ²⁶And they will come from the cities of Judah and from the places around Jerusalem, and from the land of Benjamin, from the lowland, from the hill country, and from the Negev, bringing burnt offerings and sacrifices, grain offerings and frankincense, and bringing thank offerings to the house of the LORD. ²⁷But if you will not listen to me to consecrate the Sabbath day, and not to carry a burden and enter in at the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it will devour the palaces of Jerusalem, and it will not be quenched.

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Ce sur quoi les traditions s’accordent

A vast majority of traditions affirms that the eternal preservation of Jerusalem and the fulfillment of national promises to Israel were strictly conditional upon faithful Sabbath observance, while some traditions note that the metaphor of God as the fountain of living waters typologically points to life-giving grace and the Holy Spirit. The description of the deceitful heart is disputed; traditions divide over whether this indicates an inherited, total depravity rather than merely acquired… Connectez-vous pour lire le consensus complet →

Là où les traditions diffèrent

The declaration that the heart is deceitful and desperately wicked describes an inherited, total depravity of human nature rather than merely acquired, habitual self-deception.
anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY
The text describes the heart not as inherently deceitful, but as unfathomably deep, serving as an infinite inner vessel for spiritual encounter.
catholic: DENY; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: DENY; anabaptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: DENY
The incurably deceitful heart renders subjective emotional intuition untrustworthy, necessitating submission to objective scriptural, ecclesial, or communal discernment.
catholic: AFFIRM; baptist: AFFIRM; anabaptist: AFFIRM; pentecostal: QUALIFY; adventist: AFFIRM; restorationist: QUALIFY
The deep inward corruption of the heart necessitates a radical inner cleansing through sanctifying grace, beyond mere forensic justification.
orthodox: QUALIFY; methodist: AFFIRM; pentecostal: AFFIRM
The curse upon trusting in the arm of flesh prohibits relying on human free will, natural powers, or works-righteousness for salvation.
anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; restorationist: DENY
The plea for healing and salvation reflects the necessity of passively receiving grace as God's entirely monergistic work.
lutheran: AFFIRM; reformed: AFFIRM; restorationist: DENY
The specific prohibitions against carrying burdens through the gates are mutable positive laws exclusively for the national polity of Israel, rather than perpetually binding moral commands.
oriental-orthodox: DENY; anglican: AFFIRM; reformed: DENY; baptist: QUALIFY; anabaptist: AFFIRM; adventist: DENY; restorationist: AFFIRM
The Sabbath commands serve as a synecdoche for God's covenant and establish a perpetual moral obligation that applies directly to Christian observance of the Lord's Day.
oriental-orthodox: QUALIFY; anglican: QUALIFY; reformed: AFFIRM; baptist: QUALIFY; methodist: QUALIFY; anabaptist: DENY; restorationist: DENY
The literal Sabbath commands mandate the rigorous, ongoing observance of the seventh-day Saturday Sabbath for Christians.
catholic: DENY; oriental-orthodox: AFFIRM; anglican: DENY; reformed: QUALIFY; baptist: DENY; methodist: DENY; anabaptist: DENY; adventist: AFFIRM; restorationist: DENY
The strict consequences for violating the Sabbath demonstrate a timeless principle that God requires precise, unaltered obedience to His positive commands in any dispensation.
anglican: DENY; baptist: QUALIFY; methodist: DENY; anabaptist: DENY; restorationist: AFFIRM

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

Jeremiah prophesies against Judah's deeply ingrained idolatry, which is engraved on their hearts and altars (vv. 1-4). He contrasts the curse of trusting in mere flesh, which results in spiritual barrenness, with the blessing of trusting in God, which yields a fruitful, well-watered tree (vv. 5-8). The prophet declares that the human heart is deceitful and unsearchable, known only to God who judges righteously (vv. 9-11). After affirming God as the true sanctuary and living water (vv. 12-13), Jeremiah offers a personal lament and plea for divine healing and vindication (vv. 14-18). The chapter concludes with a conditional prophetic ultimatum regarding the Sabbath: if the people cease carrying burdens through Jerusalem's gates on the Sabbath, the Davidic kingdom will endure forever; if they profane it, the city will be consumed by unquenchable fire (vv. 19-27). Reception: The Catholic canonical reception of this chapter is heavily shaped by its deployment in the major patristic controversies of the Latin West, alongside ascetical readings from the Greek East. A characteristic emphasis in Latin ecclesiology stems from Augustine's use of verse 5 ('Cursed is the man who trusts in man') against the Donatists. By applying this verse to the sacraments, Augustine argued that trusting in the moral purity of the minister for sacramental validity is placing trust in flesh; rather, the Church relies on Christ's objective power (ex opere operato). Similarly, against Pelagian claims of human moral self-sufficiency, Augustine cited verse 14 ('Heal me, O Lord, and I shall be healed') to insist upon the absolute necessity of God's prevenient and healing grace (gratia sanans). Furthermore, Thomas Aquinas invoked verse 10 ('I the Lord search the heart') to affirm the divine prerogative of omniscience, teaching that God alone, and not angels or demons, can know the secret movements of the human will. In the Eastern Catholic and Greek patristic tradition, Origen established an influential spiritualized reading of the Sabbath laws (vv. 21-27); he allegorized the prohibition against carrying burdens through the gates as an ascetical command to rest from the heavy burdens of sin and worldly vice. Throughout both East and West, the 'fountain of living waters' (v. 13) is read typologically as Christ granting the Holy Spirit in Baptism.

Eastern Orthodox

In this chapter, Jeremiah delivers a series of declarations emphasizing the ingrained nature of Judah's idolatry, literally engraved upon their hearts and altars. The prophet contrasts two paths, reminiscent of wisdom literature: the cursed state of relying on human strength, which leads to barrenness, and the blessed state of trusting in Yahweh, likened to a flourishing tree planted by water. Jeremiah reflects on the unsearchable and deceitful nature of the human heart, asserting that only God can truly discern and judge it. The chapter then shifts to Jeremiah's personal lament and prayer for divine healing and vindication against his persecutors. Finally, a prophetic ultimatum is issued regarding the Sabbath, promising the eternal establishment of Jerusalem if the Sabbath is kept holy, but unquenchable fire if it is profaned. Reception: Eastern Orthodox reception of Jeremiah 17 is heavily governed by the Septuagint (LXX) translation, which radically alters the patristic reading of verse 9. Where the Masoretic text reads 'the heart is deceitful above all things, and desperately wicked,' the LXX translates it as 'the heart is deep beyond all things, and it is man, and who can know him?' This translation serves as a foundational text for Orthodox ascetic anthropology and hesychasm. Pseudo-Macarius reads the 'deep heart' as the boundless, inner spiritual center of the human person (the nous), capable of infinite expansion to contain the uncreated grace of God, while also being a battleground of deep, hidden passions. Furthermore, early Fathers read the LXX's 'it is man, and who can know him?' as a profound prophecy of the Incarnation. Irenaeus of Lyons points to this verse to describe the apophatic mystery of Christ: He appears visibly as a man, yet His divine nature remains incomprehensible. Verse 5 ('Cursed is the man who trusts in man') also assumed major importance during the Christological controversies. Cyril of Alexandria deployed this verse against Nestorianism, arguing that if Christ were merely a 'God-bearing man' rather than the incarnate Word, placing faith in Him would invoke Jeremiah's curse.

Oriental Orthodox

In its immediate context, Jeremiah addresses the deep-seated idolatry of Judah, describing it as inscribed upon their very hearts with an iron pen (vv. 1-4). The prophet delivers a wisdom-like contrast between the curse of relying on human strength and the blessing of trusting Yahweh (vv. 5-8). He then exposes the deceitful and inscrutable nature of the human heart, declaring that only God can search and judge it properly (vv. 9-11). Following a personal lament pleading for divine healing and vindication (vv. 12-18), the chapter concludes with a prophetic ultimatum concerning covenant loyalty, specifically demanding strict Sabbath observance and the cessation of carrying burdens through the gates of Jerusalem (vv. 19-27). Reception: Within the Oriental Orthodox communion, this chapter is pivotal for both Christology and ascetic theology. Cyril of Alexandria famously employs verse 5 ('Cursed is the man who trusts in man') as a key defense of the miaphysite understanding of the Incarnation. Cyril argues against any division of Christ into two independent natures or persons; if Emmanuel were merely a human person inhabited by the Word, trusting in Him for salvation would incur Jeremiah's prophetic curse. Therefore, the flesh must belong to the Word in a true, hypostatic union. In the realm of ascetic theology, verses 9-10 form a cornerstone of desert psychology. The Egyptian ascetic tradition, exemplified by Pseudo-Macarius, reads the 'deceitful' and unsearchable heart as an infinitely expansive inner landscape where grace and sin battle. Because the heart is 'deep,' it requires the uncreated light of God to search the 'reins' and cleanse its hidden recesses. Additionally, the 'fountain of living waters' (v. 13) is read typologically as the life-giving grace of the Holy Spirit flowing from Christ.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

¹“The sin of Judah is written with a pen of iron, and with the point of a diamond. It is engraved on the tablet of their heart, and on the horns of your altars. ²Even their children remember their altars and their Asherah poles by the green trees on the high hills. ³My mountain in the field, I will give your substance and all your treasures for a plunder, and your high places, because of sin, throughout all your borders. ⁴You, even of yourself, will discontinue from your heritage that I gave you. I will cause you to serve your enemies in the land which you don’t know, for you have kindled a fire in my anger which will burn forever.” ⁵Yahweh says: “Cursed is the man who trusts in man, relies on strength of flesh, and whose heart departs from Yahweh. ⁶For he will be like a bush in the desert, and will not see when good comes, but will inhabit the parched places in the wilderness, an uninhabited salt land. ⁷“Blessed is the man who trusts in Yahweh, and whose confidence is in Yahweh. ⁸For he will be as a tree planted by the waters, who spreads out its roots by the river, and will not fear when heat comes, but its leaf will be green, and will not be concerned in the year of drought. It won’t cease from yielding fruit. ⁹The heart is deceitful above all things and it is exceedingly corrupt. Who can know it? ¹⁰“I, Yahweh, search the mind. I try the heart, even to give every man according to his ways, according to the fruit of his doings.” ¹¹As the partridge that sits on eggs which she has not laid, so is he who gets riches, and not by right. In the middle of his days, they will leave him. At his end, he will be a fool. ¹²A glorious throne, set on high from the beginning, is the place of our sanctuary. ¹³Yahweh, the hope of Israel, all who forsake you will be disappointed. Those who depart from me will be written in the earth, because they have forsaken Yahweh, the spring of living waters. ¹⁴Heal me, O Yahweh, and I will be healed. Save me, and I will be saved; for you are my praise. ¹⁵Behold, they ask me, “Where is Yahweh’s word? Let it be fulfilled now.” ¹⁶As for me, I have not hurried from being a shepherd after you. I haven’t desired the woeful day. You know. That which came out of my lips was before your face. ¹⁷Don’t be a terror to me. You are my refuge in the day of evil. ¹⁸Let them be disappointed who persecute me, but don’t let me be disappointed. Let them be dismayed, but don’t let me be dismayed. Bring on them the day of evil, and destroy them with double destruction. ¹⁹Yahweh said this to me: “Go and stand in the gate of the children of the people, through which the kings of Judah come in and by which they go out, and in all the gates of Jerusalem. ²⁰Tell them, ‘Hear Yahweh’s word, you kings of Judah, all Judah, and all the inhabitants of Jerusalem, that enter in by these gates: ²¹Yahweh says, “Be careful, and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem. ²²Don’t carry a burden out of your houses on the Sabbath day. Don’t do any work, but make the Sabbath day holy, as I commanded your fathers. ²³But they didn’t listen. They didn’t turn their ear, but made their neck stiff, that they might not hear, and might not receive instruction. ²⁴It will happen, if you diligently listen to me,” says Yahweh, “to bring in no burden through the gates of this city on the Sabbath day, but to make the Sabbath day holy, to do no work therein; ²⁵then there will enter in by the gates of this city kings and princes sitting on David’s throne, riding in chariots and on horses, they and their princes, the men of Judah and the inhabitants of Jerusalem; and this city will remain forever. ²⁶They will come from the cities of Judah, and from the places around Jerusalem, from the land of Benjamin, from the lowland, from the hill country, and from the South, bringing burnt offerings, sacrifices, meal offerings, and frankincense, and bringing sacrifices of thanksgiving to Yahweh’s house. ²⁷But if you will not listen to me to make the Sabbath day holy, and not to bear a burden and enter in at the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it will devour the palaces of Jerusalem. It will not be quenched.”’”

KJV · King James Version

¹The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars; ²Whilst their children remember their altars and their groves by the green trees upon the high hills. ³O my mountain in the field, I will give thy substance and all thy treasures to the spoil, and thy high places for sin, throughout all thy borders. ⁴And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, which shall burn for ever. ⁵Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. ⁶For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. ⁷Blessed is the man that trusteth in the Lord, and whose hope the Lord is. ⁸For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit. ⁹The heart is deceitful above all things, and desperately wicked: who can know it? ¹⁰I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. ¹¹As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. ¹²A glorious high throne from the beginning is the place of our sanctuary. ¹³O Lord, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the Lord, the fountain of living waters. ¹⁴Heal me, O Lord, and I shall be healed; save me, and I shall be saved: for thou art my praise. ¹⁵Behold, they say unto me, Where is the word of the Lord? let it come now. ¹⁶As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was right before thee. ¹⁷Be not a terror unto me: thou art my hope in the day of evil. ¹⁸Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction. ¹⁹Thus said the Lord unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem; ²⁰And say unto them, Hear ye the word of the Lord, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates: ²¹Thus saith the Lord; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; ²²Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers. ²³But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction. ²⁴And it shall come to pass, if ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein; ²⁵Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever. ²⁶And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the Lord. ²⁷But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.

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Différences qui changent le sens (70)

v1 [lexical]: "pen" vs "style" — “pen” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “style” (DARBY)
v1 [stylistic]: phrasing of "graven upon" vs "engraved on" — “it is graven upon” (KJV, ASV, WEBSTER, DRC) vs “engraved on” (WEB) vs “on” (YLT) vs “engraven” (DARBY)
v1 [lexical]: "tablet" vs "table" — “tablet” (WEB, ASV, YLT, DARBY) vs “table” (KJV, WEBSTER, DRC)
v1 [textual]: pronoun difference reflecting MT vs ancient versions ("your" vs "their" altars) — “your” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “their” (DRC)
v2 [lexical]: conjunction choice ("Whilst" vs "Even" vs "When") — “Whilst” (KJV, ASV, DARBY, WEBSTER) vs “Even” (WEB) vs “As” (YLT) vs “When” (DRC)
v2 [lexical]: "children" vs "sons" — “children” (WEB, KJV, ASV, DARBY, WEBSTER) vs “sons” (YLT) vs “shall” (DRC)
v2 [interpretive]: translation of Asherim ("groves" vs "Asherah poles" vs "shrines") — “groves by the” (KJV, WEBSTER) vs “Asherah poles” (WEB) vs “Asherim” (ASV) vs “shrines” (YLT) vs “Asherahs” (DARBY) vs “and their” (DRC)
v2 [lexical]: "hills" vs "mountains" — “hills” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “mountains” (DRC)
v3 [grammatical]: archaic vs modern pronoun ("thy" vs "your") — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
v3 [lexical]: "for" vs "because of" — “for” (KJV, YLT, WEBSTER, DRC) vs “because of” (WEB, ASV, DARBY)
v4 [stylistic]: phrasing of the object ("thee and" vs "you" vs "to") — “thee and” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “to” (YLT)
v4 [grammatical]: verb tense and causative formulation — “will cause thee to” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “have caused” (YLT) vs “make” (DRC)
v4 [grammatical]: pronoun forms ("thine" vs "your") — “thine” (KJV, ASV, YLT, DARBY) vs “thy” (WEBSTER, DRC) vs “your” (WEB)
v5 [lexical]: expression of the divine declaration — “Thus saith the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh says” (WEB) vs “said Jehovah” (YLT)
v5 [grammatical]: verb form and relative pronoun ("that trusteth" vs "who trusts") — “that trusteth” (KJV, ASV, WEBSTER, DRC) vs “who trusts” (WEB) vs “who doth trust” (YLT) vs “confideth” (DARBY)
v5 [interpretive]: literal idiom vs dynamic equivalent ("maketh flesh his arm" vs "relies on strength of flesh") — “and maketh” (KJV, ASV, DARBY, WEBSTER, DRC) vs “relies on strength of” (WEB) vs “hath made” (YLT)
v5 [lexical]: translation of the divine name and verb choice — “departeth from the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “departs Yahweh” (WEB) vs “turneth” (YLT)
v6 [lexical]: conjunction "For" vs "And" — “For” (WEB, KJV, ASV, WEBSTER, DRC) vs “And” (YLT, DARBY)
v6 [grammatical]: future auxiliary verb vs present/pronoun — “shall” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “doth” (YLT) vs “he” (DRC)
v7 [grammatical]: relative pronoun and verb form — “that trusteth” (KJV, ASV, WEBSTER, DRC) vs “who trusts” (WEB) vs “who” (YLT) vs “confideth” (DARBY)
v7 [lexical]: (vv 7, 10, 14) translation of the divine name — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
v8 [grammatical]: auxiliary verb choice and pronoun ("shall" vs "will" vs "he doth") — “shall” (KJV, ASV, WEBSTER) vs “will” (WEB) vs “he doth” (YLT) vs “he” (DARBY) vs “it” (DRC)
v8 [textual]: reflects Kethiv/Qere or manuscript differences ("see" vs "fear") — “see” (KJV, YLT, DARBY, WEBSTER) vs “fear” (WEB, ASV, DRC)
v8 [grammatical]: pronoun and syntax differences — “cometh but her” (KJV, WEBSTER) vs “comes its” (WEB) vs “its” (ASV) vs “And his” (YLT) vs “his” (DARBY) vs “And the” (DRC)
v8 [grammatical]: auxiliary verb tense — “shall be” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “hath been” (YLT) vs “thereof” (DRC)
v8 [lexical]: translation of "the year" vs "time" — “the year” (WEB, KJV, ASV, DARBY, WEBSTER) vs “a” (YLT) vs “time” (DRC)
v9 [interpretive]: translation of anash ("exceedingly corrupt" vs "desperately wicked" vs "incurable") — “it is exceedingly corrupt” (WEB, ASV) vs “desperately wicked” (KJV, WEBSTER) vs “it is incurable” (YLT) vs “incurable” (DARBY) vs “unsearchable” (DRC)
v10 [interpretive]: literal organ vs figurative equivalent ("reins" vs "heart"/"mind") — “reins even to” (KJV, YLT, DARBY, WEBSTER) vs “heart” (WEB, ASV) vs “who” (DRC)
v10 [grammatical]: distributive expression ("every man" vs "each one") — “every man” (WEB, KJV, ASV, WEBSTER) vs “to each” (YLT) vs “each one” (DARBY) vs “to one” (DRC)
v10 [lexical]: "doings" vs "devices" — “doings” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “devices” (DRC)
v11 [lexical]: "midst" vs "middle" — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle” (WEB)
v11 [grammatical]: verb tense and auxiliary choice — “shall be” (KJV, DARBY, WEBSTER) vs “he” (ASV, DRC) vs “he will” (WEB) vs “he is” (YLT)
v12 [lexical]: "sanctuary" vs "sanctification" — “sanctuary” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “sanctification” (DRC)
v13 [lexical]: translation of the water source ("fountain" vs "spring" vs "vein") — “the Lord the fountain” (KJV, WEBSTER) vs “Jehovah” (ASV, DARBY) vs “Yahweh spring” (WEB) vs “Jehovah A” (YLT) vs “vein” (DRC)
v14 [grammatical]: verb auxiliary ("shall" vs "will" vs "am") — “shall be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “am” (YLT)
v15 [lexical]: introductory verb phrase ("say" vs "ask" vs "are saying") — “Behold they say unto” (KJV, ASV) vs “to” (WEBSTER, DRC) vs “ask” (WEB) vs “Lo are saying” (YLT) vs “these” (DARBY)
v15 [grammatical]: genitive construction vs possessive ("word of the Lord" vs "Yahweh's word") — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Yahweh’s” (WEB)
v16 [lexical]: introductory conjunction/phrase ("As for me" vs "But" vs "And") — “As for me” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT, DRC) vs “But” (DARBY)
v17 [lexical]: "refuge" vs "hope" — “refuge” (WEB, ASV, DARBY) vs “hope” (KJV, WEBSTER, DRC) vs “art Thou” (YLT)
v17 [lexical]: (vv 17, 18) "evil" vs "affliction" — “evil” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “affliction” (DRC)
v18 [lexical]: translation of the state of disgrace ("confounded" vs "disappointed" vs "put to shame") — “confounded” (KJV, WEBSTER, DRC) vs “disappointed” (WEB) vs “put to shame” (ASV) vs “ashamed me” (YLT) vs “ashamed” (DARBY)
v18 [grammatical]: negative sentence structure ("dismayed but let not" vs "don't let me be") — “dismayed but” (KJV, ASV, DARBY, WEBSTER) vs “don’t” (WEB) vs “affrighted and” (YLT) vs “afraid and” (DRC)
v18 [lexical]: translation of fear/confusion ("dismayed" vs "affrighted" vs "afraid") — “dismayed” (WEB, KJV, ASV, DARBY, WEBSTER) vs “affrighted me” (YLT) vs “afraid” (DRC)
v18 [stylistic]: preposition choice ("upon" vs "on" vs "in on") — “upon” (KJV, ASV, DARBY, WEBSTER, DRC) vs “on” (WEB) vs “in on” (YLT)
v18 [lexical]: translation of shibbaron ("double destruction" vs "breaking") — “double destruction” (WEB, KJV, ASV, WEBSTER) vs “destroy them” (YLT) vs “a breaking” (DARBY) vs “a destroy them” (DRC)
v19 [stylistic]: relative pronoun/preposition ("by which" vs "whereby" vs "through which") — “by which” (YLT, DARBY, WEBSTER, DRC) vs “whereby the” (KJV, ASV) vs “through which” (WEB)
v20 [grammatical]: imperative phrase ("And say unto" vs "Tell" vs "thou shalt say") — “And say unto” (KJV, ASV, DARBY) vs “Tell” (WEB) vs “thou hast said” (YLT) vs “to” (WEBSTER) vs “thou shalt to” (DRC)
v20 [lexical]: translation of the divine name and pronoun — “of the Lord ye” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “you” (WEB)
v21 [grammatical]: singular vs plural and verb structure ("bear no burden" vs "carry burdens") — “bear no burden” (WEB, KJV, ASV, DARBY, WEBSTER) vs “ye not a” (YLT) vs “carry burdens” (DRC)
v21 [lexical]: preposition choice ("by" vs "through") — “by” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “through” (DARBY)
v23 [lexical]: "made their neck stiff" vs "hardened their neck" — “but made” (WEB, KJV, ASV, WEBSTER) vs “hardened” (DARBY, DRC) vs “And they stiffen” (YLT)
v23 [grammatical]: conjunctions and negation syntax — “nor” (KJV, DARBY, WEBSTER) vs “and might not” (WEB, ASV) vs “And not to” (YLT) vs “me and might not” (DRC)
v24 [grammatical]: introductory verb phrase ("shall come to pass" vs "will happen") — “shall come to pass” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will happen” (WEB) vs “hath been” (YLT)
v24 [lexical]: adverb and verb translation ("diligently hearken" vs "listen" vs "certainly") — “ye diligently hearken unto” (KJV, ASV, DARBY) vs “you listen to” (WEB) vs “certainly” (YLT) vs “to” (WEBSTER) vs “you will to” (DRC)
v24 [grammatical]: singular vs plural objects and preposition — “no burden through” (WEB, KJV, ASV, DARBY, WEBSTER) vs “a By” (YLT) vs “burdens by” (DRC)
v25 [grammatical]: verb phrasing and word order — “shall there enter into” (KJV, WEBSTER) vs “in by” (ASV, DRC) vs “will in by” (WEB) vs “entered by” (YLT) vs “in through” (DARBY)
v25 [stylistic]: preposition and genitive expression ("upon the throne of David" vs "on David's throne") — “upon the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “on David’s” (WEB) vs “on” (YLT)
v26 [grammatical]: auxiliary verb choice — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “have” (YLT)
v26 [lexical]: "around" vs "about" vs "suburbs of" — “around” (WEB, DARBY) vs “the places about” (KJV, WEBSTER) vs “round” (ASV, DRC) vs “suburbs of” (YLT)
v26 [lexical]: "lowland" vs "plain" vs "low country" — “lowland” (WEB, ASV, DARBY) vs “plain and” (KJV, WEBSTER) vs “low country” (YLT) vs “plains” (DRC)
v26 [lexical]: "mountains" vs "hill-country" — “mountains” (KJV, WEBSTER, DRC) vs “hill-country” (ASV, YLT, DARBY) vs “hill country” (WEB)
v26 [lexical]: "frankincense" vs "incense" — “frankincense” (WEB, ASV, YLT, DRC) vs “incense” (KJV, DARBY, WEBSTER)
v27 [grammatical]: pronoun and auxiliary verb ("ye will" vs "you" vs "do") — “ye will” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “do” (YLT)
v27 [lexical]: "hearken" vs "listen" — “hearken unto” (KJV, ASV, YLT, DARBY) vs “to” (WEBSTER, DRC) vs “listen to” (WEB)
v27 [lexical]: "hallow" vs "sanctify" vs "make holy" — “hallow” (KJV, ASV, DARBY, WEBSTER) vs “sanctify” (YLT, DRC) vs “make” (WEB)
v27 [grammatical]: verb tense and auxiliary — “kindle” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB, DRC) vs “have kindled” (YLT)
v27 [grammatical]: definite article vs possessive pronoun ("the" vs "its") — “the” (KJV, ASV, DARBY, DRC) vs “its” (WEB, YLT, WEBSTER)
v27 [grammatical]: verb auxiliary tense — “shall devour” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “hath consumed” (YLT)
v27 [lexical]: "palaces" vs "high places" vs "houses" — “palaces” (WEB, KJV, ASV, DARBY, WEBSTER) vs “high places” (YLT) vs “houses” (DRC)
v27 [grammatical]: verb auxiliary choice — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “is” (YLT)

Derrière cette page

Texte source. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Westminster Leningrad Codex

Noms divins : YHWH (the LORD).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

In its current canonical form, Jeremiah 17 is a composite text featuring a striking juxtaposition of distinct literary genres. It opens with an oracle of judgment concerning Judah's deeply ingrained, idolatrous sin (vv. 1-4). This is followed by a collection of wisdom sayings, including a contrast between the cursed and blessed man (vv. 5-8) that closely parallels Psalm 1, and proverbs concerning the deceitful heart and the partridge (vv. 9-11). The chapter then shifts to a brief liturgical fragment or hymn (vv. 12-13), before transitioning into an individual lament, widely classified as one of Jeremiah's 'confessions' (vv. 14-18). It concludes with a lengthy prose sermon exhorting strict Sabbath observance (vv. 19-27). This structural heterogeneity indicates that the chapter is not a single, continuous discourse delivered on one occasion, but an edited collection of poetic oracles, sapiential material, personal lament, and legal-theological exhortation.

Jewish interpretation

Jewish interpretation understands this chapter as a prophetic anthology blending wisdom motifs, personal lament, and a conditional public oracle. The prophet begins by declaring that Judah's sin of idolatry is deeply engraved upon their hearts and altars (Jeremiah 17:1-4). The text then shifts to wisdom literature contrasts, comparing the cursed individual who relies on human flesh to a barren desert bush, and the blessed individual who trusts in God to a thriving tree planted by water (Jeremiah 17:5-8). Following observations on the deceitful human heart and ill-gotten wealth (Jeremiah 17:9-11), Jeremiah offers a plea for personal vindication and healing (Jeremiah 17:12-18). The chapter concludes with a specific civic warning delivered at the gates of Jerusalem: the city's survival and the continuation of the Davidic dynasty hinge entirely on keeping the Sabbath holy, specifically by not carrying burdens in or out of the city gates (Jeremiah 17:19-27).

Latter-day Saint

Jeremiah addresses the deeply ingrained sin and idolatry of Judah, describing it as engraved upon their hearts. He contrasts the curse of trusting in humanity—making 'flesh his arm'—with the blessing of trusting in Jehovah, comparing the former to a parched desert shrub and the latter to a flourishing tree planted by waters. After reflecting on the deceitfulness of the human heart and asking God for healing, Jeremiah delivers a public oracle at the gates of Jerusalem, warning that the city's survival depends conditionally on strictly observing the Sabbath day and carrying no burdens through its gates.

Jehovah's Witnesses

In its immediate historical setting, Jeremiah 17 addresses the deeply ingrained sin and idolatry of Judah, engraved on the 'tablet of their heart.' The prophet contrasts the cursed state of relying on human strength and alliances (the 'arm of flesh') with the blessed state of trusting exclusively in Jehovah. The chapter observes that the human heart is treacherous and requires divine searching to judge motives accurately. Finally, Jeremiah delivers a strict mandate regarding literal Sabbath observance, linking the survival of Jerusalem directly to whether the nation ceases its commercial labor on the seventh day.

Choix de traduction effectués par la NCB (78)

v1: an iron pen — Preserves the rhythmic alliteration of the Hebrew b'et barzel.
v1: it is engraved upon — Updates archaic passive participles into contemporary standard English.
v1: tablet — Reflects the material writing surface indicated by the original lexicon more accurately than table.
v1: your — Preserves the abrupt grammatical shift from the third person plural to the second person plural found in the Masoretic Text.
v2: While — Uses a contemporary temporal or concessive conjunction to link the children's idolatry with the parents' sin.
v2: children — Translates b'nei as the collective offspring without restricting the gender context.
v2: Asherim — Preserves the Hebrew loanword without interpretively adding the specifying noun 'poles'.
v2: their... their... their — Preserves the repetitive 3mp suffix chain found in the source text.
v2: hills — Accurately represents the topographic terminology often paired distinctly with mountains.
v3: your — Preserves the abrupt grammatical shift from the 1cs 'my mountain' to the 2ms pronoun while avoiding archaic English.
v3: because of — Clarifies the causal preposition indicating the reason for the judgment upon the high places.
v4: you — Selects contemporary direct address while maintaining syntactical flow.
v4: make — Renders the Hiphil causative efficiently in modern English.
v4: shift to you [plural] — Preserves the sudden shift from 2ms suffixes to the 2mp verb indicating communal guilt.
v5: Thus says the LORD — Adheres to the global rule rendering YHWH consistently as the LORD, updating archaic syntax.
v5: who trusts — Employs standard modern relative pronoun syntax.
v5: makes flesh his arm — Preserves the literal idiom without settling whether this strictly prohibits relying on human free will for salvation, which is disputed among traditions.
v5: turns away from the LORD — Translates the motion verb idiomatically while consistently rendering the divine name.
v6: And — Accurately represents the waw consecutive opening the clause.
v6: will — Applies standard modern future auxiliary rather than archaic 'shall'.
v6: desert shrub — Provides a clear botanical equivalent mapping closely to the chiasm balancing the tree in verse 8.
v7: who trusts — Replaces archaic syntax with the modern relative pronoun.
v7: the LORD — Applies the consistent divine-name map globally.
v7: whose trust is — Preserves the cognate relationship between the verb (trusts) and noun (trust) of the source language.
v8: will — Updates standard future continuous action.
v8: fear — Follows the Masoretic Qere reading yira' over the Kethiv yir'eh.
v8: comes; but its — Uses gender-neutral pronoun for the tree following standard modern English.
v8: the year — Translates sh'nat exactly as standard temporal measurement.
v9: desperately sick — Translating the medical term anush as desperately sick preserves the pathological metaphor without settling the dispute among traditions over total depravity versus merely acquired self-deception.
v10: each man — Accurately represents the distributive l'ish.
v10: kidneys — Retains the literal internal organ to preserve the Hebrew idiom rather than substituting a dynamic equivalent.
v10: deeds — Utilizes a modern noun for behavioral actions.
v11: middle — Favors contemporary locative/temporal expression.
v11: makes wealth — Preserves the phonetic wordplay between the verb 'oseh and noun 'osher.
v12: sanctuary — Selects the spatial locative noun rather than an abstract concept.
v13: fountain — Renders maqor distinctly as a continuous source.
v13: turn away from me — Preserves the grammatical shift from the 2ms prefix to the 1cs suffix, reading with the Qere.
v14: will — Utilizes standard modern auxiliary indicating intent and assurance.
v14: Heal me... I will be healed — Translates the physical and spiritual dimensions of healing literally, preserving the cognates without determining whether this necessitates a strictly monergistic reading of grace, which is disputed among traditions.
v15: Look — Replaces the archaic 'Behold' with the contemporary equivalent by rule.
v15: are saying — Expresses the active continuous participle.
v15: word of the LORD — Preserves standard genitive construction for the divine utterance.
v16: As for me — Accurately represents the strong disjunctive/emphatic independent pronoun.
v16: day of despair — Translates the recurrence of the root anush consistently while fitting the existential context of the lament.
v16: they are saying... following you — Preserves the direct address shift from the community in verse 15 to addressing YHWH in the 2ms.
v17: refuge — Translates maḥasi properly as a place of shelter.
v17: disaster — Uses disaster to capture the calamitous nature of ra'ah in the judgment context rather than moral evil.
v17: terror... refuge — Preserves the alliterative wordplay between limḥittah and maḥasi.
v18: put to shame — Provides a clear modern idiom for the Hebrew root bosh.
v18: let me not be — Maintains formal poetic negation in contemporary English.
v18: dismayed — Captures the loss of courage or breaking represented by the root hatat.
v18: upon — Preserves the directional preposition 'al indicating judgment from above.
v18: shatter them with a double shattering — Preserves the cognate internal structure (shibbaron shavrem) by repeating the root concept of breaking.
v19: by which — Uses standard relative prepositional syntax suitable for entering and exiting.
v20: and say to — Follows modern imperative continuation without archaic prepositions.
v20: of the LORD, you — Removes archaic 'ye' while maintaining the consistent divine name.
v21: carry no burden — Maintains the literal command regarding Sabbath carriage without settling whether these prohibitions are mutable positive laws for Israel or perpetually binding commands, which is disputed among traditions.
v21: by — Translates the preposition directly in relation to the gates.
v23: stiffened their neck — Matches the literal bodily idiom found in the hiphil verb.
v23: so as not to — Reflects the purposive or resultative negator l'vilti with infinitive.
v24: will happen — Replaces the archaic verbal phrase 'shall come to pass' with modern conditional framing.
v24: diligently listen — Retains the emphatic force of the infinitive absolute and finite verb pair without archaic lexicon.
v24: no burden through — Preserves the singular object construction present in the Hebrew.
v25: will enter through — Applies standard contemporary prepositional mechanics for entering gates.
v25: upon the throne of David — Elevates the phrasing to dignified English construct form.
v26: will — Updates archaic auxiliary to modern predictive future.
v26: around — Standard modern translation of s'vivot.
v26: lowland — Accurately represents the specific geographic region of the Shephelah.
v26: hill country — Correctly designates the geographic territory of the central ridge.
v26: frankincense — Specifies the precise lexical item l'vonah.
v27: you will — Replaces archaic pronoun while retaining conditional future tense.
v27: listen — Uses standard modern vocabulary for auditory obedience.
v27: consecrate — Provides a dignified modern vocabulary choice for root qadash in the context of setting apart a day.
v27: will kindle — Employs correct modern future tense in apodosis of conditional statement.
v27: its — Preserves the pronominal suffix attached to gates.
v27: will devour — Replaces archaic shall.
v27: palaces — Translates ar'm'not correctly as monumental or fortified dwellings.
v27: will — Updates archaic modal verb.

Limites à connaître

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Voir la démarche complète étape par étape → · Généré par l’IA le Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)