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Yeremia 29

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NCB · Alkitab Konsensus Baru

1And these are the words of the letter that Jeremiah the prophet sent from Jerusalem to the rest of the elders of the exiles, and to the priests, and to the prophets, and to all the people, whom Nebuchadnezzar had exiled from Jerusalem to Babylon, 2after the departure of Jeconiah the king, and the queen mother, and the eunuchs, the officials of Judah and Jerusalem, and the craftsman, and the smith from Jerusalem, 3by the hand of Elasah the son of Shaphan and Gemariah the son of Hilkiah, whom Zedekiah king of Judah sent to Nebuchadnezzar king of Babylon, to Babylon, saying: 4Thus says the LORD of Hosts, the God of Israel, to all the exiles whom I have exiled from Jerusalem to Babylon: 5Build houses and dwell in them, and plant gardens and eat their fruit. 6Take wives and father sons and daughters, and take wives for your sons, and give your daughters to husbands, so that they may bear sons and daughters; multiply there, and do not decrease. 7And seek the peace of the city where I have exiled you, and pray for it to the LORD, for in its peace there will be peace for you. 8For thus says the LORD of Hosts, the God of Israel: Do not let your prophets who are in your midst and your diviners deceive you, and do not listen to your dreams which you are dreaming. 9For they are prophesying falsely to you in my name; I have not sent them, declares the LORD. 10For thus says the LORD: When seventy years are fulfilled for Babylon, I will visit you, and I will fulfill my good word to you, to bring you back to this place. 11For I myself know the thoughts that I myself am thinking toward you, declares the LORD, thoughts of peace and not for evil, to give you a future and a hope. 12And you will call upon me, and you will go and you will pray to me, and I will hear you. 13And you will seek me and you will find me, for you will search for me with all your heart. 14And I will be found by you, declares the LORD, and I will return your captivity, and I will gather you from all the nations and from all the places where I have driven you, declares the LORD, and I will bring you back to the place from where I exiled you. 15Because you have said, 'The LORD has raised up prophets for us in Babylon'— 16for thus says the LORD concerning the king who sits on the throne of David, and concerning all the people who dwell in this city, your brothers who did not go out with you into exile: 17Thus says the LORD of Hosts: Look, I am sending upon them the sword, the famine, and the pestilence, and I will make them like bad figs that cannot be eaten for badness. 18And I will pursue after them with the sword, with the famine, and with the pestilence, and I will give them over to all the kingdoms of the earth for a curse, and for an astonishment, and for a hissing, and for a reproach, among all the nations where I have driven them, 19because they did not listen to my words, declares the LORD, which I sent to them by my servants the prophets, rising early and sending them; and you did not listen, declares the LORD. 20And you, hear the word of the LORD, all the exiles whom I sent from Jerusalem to Babylon: 21Thus says the LORD of Hosts, the God of Israel, concerning Ahab the son of Kolaiah, and concerning Zedekiah the son of Maaseiah, who are prophesying a lie to you in my name: Look, I am handing them over into the hand of Nebuchadrezzar king of Babylon, and he will strike them down before your eyes. 22And from them a curse will be taken up by all the exiles of Judah who are in Babylon, saying, 'May the LORD make you like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;' 23because they have done folly in Israel, and have committed adultery with the wives of their neighbors, and have spoken a lying word in my name which I did not command them; and I myself am witness, declares the LORD. 24And to Shemaiah the Nehelamite you shall speak, saying: 25Thus says the LORD of Hosts, the God of Israel, saying: Because you have sent letters in your own name to all the people who are in Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying: 26The LORD has made you priest instead of Jehoiada the priest, that there should be officers in the house of the LORD for every man who is mad and makes himself a prophet, and you shall put him in the stocks and in the shackles. 27And now, why have you not rebuked Jeremiah of Anathoth, who makes himself a prophet to you? 28For he has sent to us in Babylon, saying, 'It is long; build houses and dwell in them, and plant gardens and eat their fruit.' 29And Zephaniah the priest read this letter in the ears of Jeremiah the prophet. 30And the word of the LORD came to Jeremiah, saying: 31Send to all the exiles, saying, 'Thus says the LORD concerning Shemaiah the Nehelamite: Because Shemaiah has prophesied to you, and I myself did not send him, and he has caused you to trust in a lie, 32therefore thus says the LORD: Look, I am punishing Shemaiah the Nehelamite and his seed; he will not have a man dwelling in the midst of this people, and he will not look on the good that I am doing for my people, declares the LORD, because he has spoken rebellion against the LORD.'

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Hal yang disepakati oleh tradisi

Across all families, it is affirmed that Jeremiah instructs the exiles to settle in Babylon, build homes, marry, and seek the peace of the pagan city, abandoning hopes of an immediate return. Nearly all traditions maintain that this command to seek the peace of the earthly city requires the pilgrim Church to participate actively in secular society and the common good, broadly undergirding the liturgical tradition of interceding for the state and civil authorities. Several traditions assert that… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • The biblical mandate to pray for the city's peace undergirds the liturgical tradition of interceding for the state and civil authorities. (5 affirm)

Letak perbedaan tradisi

  • God's promise of a future and a hope was given strictly to the historical Jewish remnant to ensure the Messianic lineage, and cannot be applied directly to modern Christians.

    catholic: DENY; anglican: DENY; lutheran: DENY; reformed: QUALIFY; baptist: DENY; methodist: DENY; anabaptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

  • God's promises of peace and a future are properly used to comfort individuals navigating personal seasons of suffering, transition, or spiritual exile.

    catholic: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: QUALIFY; baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: DENY

  • The canonical text of this chapter properly omits the extended judgment on the remaining inhabitants of Jerusalem, following the Septuagint tradition.

    orthodox: AFFIRM; reformed: DENY

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

Jeremiah writes a letter to the Judean exiles in Babylon, delivering a highly counter-intuitive divine mandate. He commands them to settle down, build houses, plant gardens, marry, and multiply (Jeremiah 29:1-6). Crucially, they are to seek the peace (shalom) of the pagan city and pray to the Lord on its behalf, because their own peace is bound up with it (29:7). He warns them not to be deceived by false prophets and diviners who promise an immediate end to the exile (29:8-9). Instead, God declares a specific duration of seventy years for the captivity, after which He will fulfill His promise to restore them, revealing His long-term plans for their welfare and hope (29:10-14). The chapter concludes with severe prophetic judgments against specific false prophets—Ahab, Zedekiah, and Shemaiah—who prophesy lies in God's name, commit moral outrages, and falsely encourage rebellion against the Babylonian reality (29:15-32). Reception: The Catholic tradition heavily centers its reception of this chapter on Jeremiah 29:7, making it a foundational text for the theology of the Church in the world. In Latin theology, Augustine's 'City of God' uses this command to define the relationship between the pilgrim Church and secular society. The Church, navigating the 'Babylon' of this passing age, makes use of the earthly peace of the secular city and is commanded to pray for it, since temporal peace provides the necessary conditions for the flourishing of all people until the eschaton. In the East, Theodoret of Cyrus's 'Commentary on Jeremiah' emphasizes that the command to pray for Babylon reveals God's universal providence and care, definitively disproving the local, pagan notion that God’s presence was confined to the geography of Judea. Furthermore, the Magisterium has used Jeremiah 29:5-7 to articulate a theology of the laity's engagement with the world. The Second Vatican Council's 'Gaudium et Spes' draws on this imperative to reject spiritual escapism, insisting that Christians must actively cultivate human society, culture, and the common good. Theologically, Thomas Aquinas ('Summa Theologica') draws on Jeremiah 29:13 ('search for me with all your heart') to outline the conditions of efficacious prayer, arguing that truly finding God requires the complete integration and devotion of the human will.

Eastern Orthodox

In its immediate historical and literary context, this chapter is a letter sent by the prophet Jeremiah from Jerusalem to the exiles already taken to Babylon. It counters the deceptive promises of false prophets who predicted a swift end to the captivity. Instead, Jeremiah instructs the people to settle down, build houses, plant gardens, and seek the peace of the foreign city, for their exile will last seventy years. At the same time, the letter offers profound reassurance that God's overarching intentions are for peace and a hopeful future, promising restoration when the people seek God with their whole heart. Reception: The Eastern Orthodox reception of this chapter is primarily shaped by the text of the Septuagint (LXX), the authoritative Old Testament of the Church. In the LXX tradition, this material is located in Jeremiah 36 due to a different canonical arrangement of the prophetic scrolls. Most notably, the LXX version of this chapter entirely lacks verses 16-20 of the Masoretic text (the extended judgment upon the king and the people remaining in Jerusalem), presenting a more streamlined focus on the exiles. Theologically, the patristic consensus reads the seventy-year timeline and God's 'thoughts of peace' (verses 10-11) through the lens of divine philanthropia (love for mankind) and paideia (pedagogy). Commentators like Theodoret of Cyrus emphasize that the Babylonian exile was not an act of vindictive wrath, but a therapeutic, providential measure designed to cure Israel of idolatry, contrasting God's medicinal truth with the false prophets' comforting but destructive lies.

Oriental Orthodox

In this narrative and prophetic letter, Jeremiah writes to the Jewish exiles already taken to Babylon. He instructs them to settle down, build houses, marry, and multiply (Jeremiah 29:5-6). Counterintuitively, he commands them to seek the peace and prosperity of their captors' city and to pray for it, because their own peace depends upon it (Jeremiah 29:7). He warns against false prophets and diviners who promise a swift end to the captivity (Jeremiah 29:8-9, 21-32). Instead, God decrees a seventy-year exile, after which He will fulfill His promise of restoration (Jeremiah 29:10-11), assuring them of His good intentions and their eventual return when they seek Him wholeheartedly (Jeremiah 29:12-14). Reception: The Oriental Orthodox tradition reads this chapter both typologically and historically. The seventy-year prophecy of return (Jeremiah 29:10) was notably utilized by early Syriac authorities, such as Aphrahat the Persian Sage, to engage in theological dialogue with contemporary Jewish communities. Aphrahat maintained that God's promises to restore Israel were completely and literally fulfilled at the end of the Babylonian captivity, arguing that these verses cannot be applied to any future earthly restoration of a Jewish kingdom. The warnings against false prophets (Jeremiah 29:8-9) are received by the miaphysite Fathers as perpetual warnings against heresiarchs who invent doctrines and offer false spiritual comfort not sent by God. Furthermore, 'Babylon' is read typologically as the present world, in which the Church is an exiled sojourner that must wait patiently for God's appointed time of eschatological return.

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Setiap terjemahan

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WEB · World English Bible

1Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem to the residue of the elders of the captivity, and to the priests, to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon, 2(after Jeconiah the king, the queen mother, the eunuchs, the princes of Judah and Jerusalem, the craftsmen, and the smiths had departed from Jerusalem), 3by the hand of Elasah the son of Shaphan and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent to Babylon to Nebuchadnezzar king of Babylon). It said: 4Yahweh of Armies, the God of Israel, says to all the captives whom I have caused to be carried away captive from Jerusalem to Babylon: 5“Build houses and dwell in them. Plant gardens and eat their fruit. 6Take wives and father sons and daughters. Take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters. Multiply there, and don’t be diminished. 7Seek the peace of the city where I have caused you to be carried away captive, and pray to Yahweh for it; for in its peace you will have peace.” 8For Yahweh of Armies, the God of Israel says: “Don’t let your prophets who are among you and your diviners deceive you. Don’t listen to your dreams which you cause to be dreamed. 9For they prophesy falsely to you in my name. I have not sent them,” says Yahweh. 10For Yahweh says, “After seventy years are accomplished for Babylon, I will visit you and perform my good word toward you, in causing you to return to this place. 11For I know the thoughts that I think toward you,” says Yahweh, “thoughts of peace, and not of evil, to give you hope and a future. 12You shall call on me, and you shall go and pray to me, and I will listen to you. 13You shall seek me and find me, when you search for me with all your heart. 14I will be found by you,” says Yahweh, “and I will turn again your captivity, and I will gather you from all the nations, and from all the places where I have driven you,” says Yahweh. “I will bring you again to the place from where I caused you to be carried away captive.” 15Because you have said, “Yahweh has raised us up prophets in Babylon,” 16Yahweh says concerning the king who sits on David’s throne, and concerning all the people who dwell in this city, your brothers who haven’t gone with you into captivity, 17Yahweh of Armies says: “Behold, I will send on them the sword, the famine, and the pestilence, and will make them like rotten figs that can’t be eaten, they are so bad. 18I will pursue after them with the sword, with the famine, and with the pestilence, and will deliver them to be tossed back and forth among all the kingdoms of the earth, to be an object of horror, an astonishment, a hissing, and a reproach among all the nations where I have driven them, 19because they have not listened to my words,” says Yahweh, “with which I sent to them my servants the prophets, rising up early and sending them; but you would not hear,” says Yahweh. 20Hear therefore Yahweh’s word, all you captives whom I have sent away from Jerusalem to Babylon. 21Yahweh of Armies, the God of Israel, says concerning Ahab the son of Kolaiah, and concerning Zedekiah the son of Maaseiah, who prophesy a lie to you in my name: “Behold, I will deliver them into the hand of Nebuchadnezzar king of Babylon; and he will kill them before your eyes. 22A curse will be taken up about them by all the captives of Judah who are in Babylon, saying, ‘Yahweh make you like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;’ 23because they have done foolish things in Israel, and have committed adultery with their neighbors’ wives, and have spoken words in my name falsely, which I didn’t command them. I am he who knows, and am witness,” says Yahweh. 24Concerning Shemaiah the Nehelamite you shall speak, saying, 25“Yahweh of Armies, the God of Israel, says, ‘Because you have sent letters in your own name to all the people who are at Jerusalem, and to Zephaniah the son of Maaseiah, the priest, and to all the priests, saying, 26“Yahweh has made you priest in the place of Jehoiada the priest, that there may be officers in Yahweh’s house, for every man who is crazy and makes himself a prophet, that you should put him in the stocks and in shackles. 27Now therefore, why have you not rebuked Jeremiah of Anathoth, who makes himself a prophet to you, 28because he has sent to us in Babylon, saying, The captivity is long. Build houses, and dwell in them. Plant gardens, and eat their fruit?”’” 29Zephaniah the priest read this letter in the hearing of Jeremiah the prophet. 30Then Yahweh’s word came to Jeremiah, saying, 31“Send to all of the captives, saying, ‘Yahweh says concerning Shemaiah the Nehelamite: “Because Shemaiah has prophesied to you, and I didn’t send him, and he has caused you to trust in a lie,” 32therefore Yahweh says, “Behold, I will punish Shemaiah the Nehelamite and his offspring. He will not have a man to dwell among this people. He won’t see the good that I will do to my people,” says Yahweh, “because he has spoken rebellion against Yahweh.”’”

KJV · King James Version

1Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon; 2(After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;) 3By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying, 4Thus saith the Lord of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon; 5Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; 6Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished. 7And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace. 8For thus saith the Lord of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed. 9For they prophesy falsely unto you in my name: I have not sent them, saith the Lord. 10For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. 11For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. 12Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 13And ye shall seek me, and find me, when ye shall search for me with all your heart. 14And I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive. 15Because ye have said, The Lord hath raised us up prophets in Babylon; 16Know that thus saith the Lord of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity; 17Thus saith the Lord of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil. 18And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them: 19Because they have not hearkened to my words, saith the Lord, which I sent unto them by my servants the prophets, rising up early and sending them; but ye would not hear, saith the Lord. 20Hear ye therefore the word of the Lord, all ye of the captivity, whom I have sent from Jerusalem to Babylon: 21Thus saith the Lord of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes; 22And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The Lord make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire; 23Because they have committed villany in Israel, and have committed adultery with their neighbours’ wives, and have spoken lying words in my name, which I have not commanded them; even I know, and am a witness, saith the Lord. 24Thus shalt thou also speak to Shemaiah the Nehelamite, saying, 25Thus speaketh the Lord of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying, 26The Lord hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the Lord, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks. 27Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you? 28For therefore he sent unto us in Babylon, saying, This captivity is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them. 29And Zephaniah the priest read this letter in the ears of Jeremiah the prophet. 30Then came the word of the Lord unto Jeremiah, saying, 31Send to all them of the captivity, saying, Thus saith the Lord concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie: 32Therefore thus saith the Lord; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the Lord; because he hath taught rebellion against the Lord.

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Perbedaan yang mengubah makna (81)
  • v1 [lexical]: Translation of the introductory conjunction — “Now” (WEB, KJV, ASV, WEBSTER, DRC) vs “And” (YLT, DARBY)
  • v2 [lexical]: Translation of the female royal title (queen mother vs queen vs mistress) — “queen and” (KJV, DARBY, WEBSTER, DRC) vs “mother” (WEB) vs “queen-mother” (ASV) vs “mistress” (YLT)
  • v2 [grammatical]: Conjunction phrasing and translation of court officials — “eunuchs the princes” (WEB, KJV, DARBY, WEBSTER) vs “and” (ASV, DRC) vs “officers heads” (YLT)
  • v2 [lexical]: Translation of the artisan term (craftsmen vs carpenters) and singular vs plural — “craftsmen” (WEB, ASV, DARBY) vs “carpenters” (KJV, WEBSTER) vs “artificer” (YLT) vs “craftsman” (DRC)
  • v2 [lexical]: Translation of the metalworkers and the verbal construction of departing — “had” (WEB, DARBY, WEBSTER) vs “smiths were departed from” (KJV, ASV) vs “smith” (YLT) vs “engravers out of” (DRC)
  • v3 [grammatical]: How the transition to the letter's contents is framed — “saying” (KJV, ASV, DARBY, WEBSTER, DRC) vs “It said” (WEB) vs “to Babylon” (YLT)
  • v4 [interpretive]: (vv 4, 8, 17, 21, 26, 32) Translation/transliteration of the divine name — “Thus saith the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “said Jehovah” (YLT)
  • v4 [stylistic]: Preposition choice and inclusion of the verb of speaking — “unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “says to” (WEB)
  • v5 [lexical]: Translation of the agricultural plots (gardens vs orchards) — “gardens” (WEB, KJV, ASV, DARBY, WEBSTER) vs “ye” (YLT) vs “orchards” (DRC)
  • v5 [grammatical]: Definite article vs possessive pronoun — “the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “their” (WEB, YLT)
  • v6 [lexical]: Translation of the verb for producing children — “beget” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “father” (WEB)
  • v6 [grammatical]: How the purpose/result clause is constructed — “that they may” (WEB, KJV, ASV, DARBY, WEBSTER) vs “and” (YLT) vs “and let them” (DRC)
  • v6 [lexical]: Translation of the command regarding decreasing in number — “not diminished” (KJV, WEBSTER) vs “be” (ASV, DARBY) vs “don’t be” (WEB) vs “ye are few” (YLT) vs “be few in number” (DRC)
  • v7 [stylistic]: (vv 7, 14, 18) Archaic vs modern locative adverb — “whither” (KJV, ASV, YLT, DARBY, WEBSTER) vs “where” (WEB) vs “to which” (DRC)
  • v7 [grammatical]: Definite article vs possessive pronoun regarding the city's peace — “the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “its” (WEB, YLT)
  • v9 [grammatical]: Phrasing and tense of the action of false prophecy — “to” (WEB, WEBSTER, DRC) vs “prophesy falsely unto” (KJV, ASV, DARBY) vs “are prophesying to” (YLT)
  • v9 [interpretive]: (vv 9, 11, 14, 23) Translation of the divine declaration formula — “saith the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “says Yahweh” (WEB) vs “an affirmation of Jehovah” (YLT)
  • v10 [lexical]: Translation of the verb for fulfilling the promise — “perform” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have established towards you” (YLT) vs “I will” (DRC)
  • v11 [grammatical]: Tense/aspect of the verb for thinking/planning — “think toward” (WEB, KJV, ASV, DARBY) vs “towards” (WEBSTER, DRC) vs “am thinking towards” (YLT)
  • v11 [lexical]: Translation of the word for evil/affliction — “evil” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “affliction” (DRC)
  • v12 [grammatical]: Tense and inclusion of the motion verb — “ye shall go” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “have gone” (YLT)
  • v12 [grammatical]: Verb tense and preposition for praying — “pray unto” (KJV, ASV, DARBY) vs “to” (WEB, WEBSTER) vs “have prayed” (YLT) vs “you shall to” (DRC)
  • v12 [lexical]: Translation and tense of the verb for hearing/listening — “will hearken unto” (KJV, ASV, DARBY) vs “listen to” (WEB) vs “have hearkened” (YLT) vs “to” (WEBSTER) vs “hear” (DRC)
  • v13 [grammatical]: Pronoun phrasing and tense of the verb to seek — “And ye shall seek” (KJV, ASV, DARBY, WEBSTER) vs “You” (WEB, DRC) vs “have sought” (YLT)
  • v14 [grammatical]: Preposition for agency (found by vs found of) — “of” (KJV, ASV, YLT, DARBY) vs “by” (WEB, WEBSTER, DRC)
  • v14 [stylistic]: Preposition indicating source (from vs out of) — “from” (WEB, KJV, ASV, DARBY, WEBSTER) vs “out of” (YLT, DRC)
  • v14 [stylistic]: Archaic vs modern relative adverb of place — “whither” (KJV, ASV, YLT, DARBY, WEBSTER) vs “where” (WEB) vs “to which” (DRC)
  • v14 [lexical]: Preposition and directional adverb for returning — “again into” (KJV, DARBY, WEBSTER) vs “to” (WEB) vs “unto” (ASV) vs “back unto” (YLT) vs “back from” (DRC)
  • v14 [lexical]: Translation of the verb for causing to go into exile — “caused” (WEB, KJV, ASV, WEBSTER, DRC) vs “removed” (YLT) vs “have” (DARBY)
  • v16 [grammatical]: Syntax of the relative clause describing the king on the throne — “that sitteth upon the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who sits on David’s” (WEB) vs “who is sitting on” (YLT)
  • v16 [grammatical]: Preposition indicating the subject matter or addressee — “concerning” (WEB, ASV, YLT, DARBY, WEBSTER) vs “of” (KJV) vs “to” (DRC)
  • v16 [grammatical]: Syntax of the relative clause for dwelling — “dwell” (ASV, DARBY, DRC) vs “that dwelleth” (KJV, WEBSTER) vs “who dwell” (WEB) vs “is dwelling” (YLT)
  • v17 [lexical]: Translation of 'hosts' and the interjection (behold/lo) — “hosts Behold” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Armies says” (WEB) vs “Lo” (YLT)
  • v17 [grammatical]: Preposition and verb tense for sending judgment — “will send upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB) vs “am sending among” (YLT) vs “against” (DARBY)
  • v17 [grammatical]: Tense and lexical choice for 'make/give' — “will make” (WEB, KJV, ASV, DARBY, WEBSTER) vs “I have given” (YLT) vs “I” (DRC)
  • v17 [lexical]: Description of the unedible figs (vile vs rotten vs bad) — “like vile” (KJV, ASV, WEBSTER) vs “rotten” (WEB) vs “up as” (YLT) vs “the” (DARBY) vs “bad” (DRC)
  • v18 [lexical]: Translation and tense of the verb to pursue/persecute — “will persecute” (KJV, WEBSTER, DRC) vs “pursue after” (WEB, ASV) vs “have pursued after” (YLT) vs “pursue” (DARBY)
  • v18 [lexical]: Translation and tense of the verb for handing over — “will deliver” (WEB, KJV, ASV, WEBSTER) vs “have given” (YLT) vs “give” (DARBY) vs “I give” (DRC)
  • v18 [stylistic]: Preposition choice (among vs to) — “among” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “to” (DRC)
  • v18 [grammatical]: Tense of the verb for driving out — “have driven” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “will drive” (DARBY)
  • v19 [lexical]: Translation of hearing/listening — “hearkened to” (KJV, ASV, DARBY, WEBSTER, DRC) vs “listened” (WEB) vs “unto” (YLT)
  • v19 [grammatical]: Syntax of the concluding clause of ignoring the prophets — “them but ye would” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “and hearkened” (YLT) vs “have” (DARBY) vs “and you have” (DRC)
  • v19 [interpretive]: Translation of the divine declaration formula and the preceding verb — “hear saith the Lord” (KJV, WEBSTER) vs “says Yahweh” (WEB) vs “Jehovah” (ASV) vs “an affirmation of Jehovah” (YLT) vs “hearkened Jehovah” (DARBY) vs “heard” (DRC)
  • v21 [grammatical]: Preposition indicating the addressee/subject of the prophecy — “concerning” (ASV, YLT, DARBY, WEBSTER) vs “says concerning” (WEB) vs “of Ahab the” (KJV) vs “to Achab” (DRC)
  • v21 [grammatical]: Preposition indicating the subject of the prophecy — “concerning” (WEB, ASV, YLT, DARBY, WEBSTER) vs “of Zedekiah the” (KJV) vs “to Sedecias” (DRC)
  • v21 [grammatical]: Placement of the adverb 'falsely' and the interjection — “Behold” (WEB, KJV, ASV, DARBY, WEBSTER) vs “falsehood Lo” (YLT) vs “falsely” (DRC)
  • v21 [grammatical]: Tense and lexical choice for handing over — “will deliver” (WEB, KJV, ASV, WEBSTER, DRC) vs “am giving” (YLT) vs “give” (DARBY)
  • v21 [grammatical]: Singular vs plural of 'hand' — “hand” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “hands” (DRC)
  • v21 [lexical]: Tense and word choice for killing/smiting — “shall slay” (KJV, ASV, WEBSTER) vs “will kill” (WEB) vs “hath smitten” (YLT) vs “smite” (DARBY) vs “kill” (DRC)
  • v22 [lexical]: Translation of the term for the exiled people — “captivity” (KJV, DARBY, WEBSTER, DRC) vs “captives” (WEB, ASV) vs “removed” (YLT)
  • v22 [grammatical]: (vv 22, 25) Relative pronoun — “that” (ASV, YLT, DARBY) vs “who” (WEB, WEBSTER) vs “Judah which” (KJV) vs “Juda that” (DRC)
  • v22 [stylistic]: Comparison particle (like vs as) — “like Ahab” (WEB, KJV, ASV, DARBY, WEBSTER) vs “as” (YLT) vs “Achab” (DRC)
  • v22 [lexical]: Translation of the execution method (roasted/fried) — “roasted in the” (WEB, KJV, ASV, DARBY, WEBSTER) vs “with” (YLT) vs “fried” (DRC)
  • v23 [lexical]: Translation of the term for disgraceful or foolish behavior — “done foolish things” (WEB) vs “committed villany” (KJV) vs “wrought folly” (ASV) vs “done folly” (YLT) vs “infamy” (DARBY) vs “villainy” (WEBSTER) vs “acted folly” (DRC)
  • v23 [lexical]: Translation of neighbors/friends and syntax of wives — “neighbors” (WEB, ASV) vs “their neighbours wives” (KJV, DARBY) vs “the wives of” (YLT) vs “neighbor's” (WEBSTER) vs “the of their friends” (DRC)
  • v23 [grammatical]: Syntax linking the lying words to the lack of command — “which” (KJV, DARBY, WEBSTER, DRC) vs “falsely” (WEB, ASV) vs “falsely that” (YLT)
  • v24 [grammatical]: Verb tense and mood for the instruction to speak — “saying” (KJV, DARBY, WEBSTER) vs “you shall speak” (WEB) vs “thou shalt speak” (ASV) vs “thou dost speak” (YLT) vs “thou shalt say” (DRC)
  • v25 [interpretive]: Translation of the divine name and speech verb — “Thus speaketh the Lord” (KJV, WEBSTER) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “said Jehovah” (YLT) vs “saith” (DRC)
  • v25 [grammatical]: Pronoun and tense/conjunction phrasing — “thou hast” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you have” (WEB) vs “that” (YLT)
  • v25 [stylistic]: Pronoun style (thy vs your own) — “thy” (KJV, YLT, DARBY, WEBSTER, DRC) vs “your own” (WEB) vs “thine own” (ASV)
  • v25 [grammatical]: Word order / syntax of 'letters' and preposition choice — “to” (WEB, WEBSTER, DRC) vs “unto” (KJV, ASV, DARBY) vs “letters” (YLT)
  • v25 [stylistic]: Preposition of location (at vs in) — “at” (WEB, KJV, ASV, DARBY, WEBSTER) vs “in” (YLT, DRC)
  • v25 [stylistic]: Preposition and inclusion of the definite article before the name — “to Zephaniah the” (WEB, KJV, ASV, DARBY, WEBSTER) vs “unto” (YLT) vs “Sophonias” (DRC)
  • v26 [stylistic]: Archaic vs modern pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v26 [stylistic]: Phrasing for substitution (in the stead vs instead vs place) — “in the stead” (KJV, ASV, DARBY, WEBSTER) vs “instead” (YLT, DRC) vs “place” (WEB)
  • v26 [lexical]: Translation of the term for one behaving like a madman/raving — “man that is mad” (KJV, ASV, WEBSTER) vs “who crazy” (WEB) vs “one” (YLT) vs “madman” (DARBY) vs “raveth” (DRC)
  • v26 [lexical]: Translation of the confinement devices — “stocks” (KJV, YLT, WEBSTER) vs “and in shackles” (WEB, ASV) vs “shackles” (DARBY) vs “and into prison” (DRC)
  • v27 [stylistic]: Archaic vs modern pronoun and verb phrasing — “hast thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “have you” (WEB)
  • v28 [grammatical]: Subject and copula describing the length of the exile — “The” (WEB, ASV) vs “This captivity is” (KJV, WEBSTER) vs “It” (YLT) vs “It will be” (DARBY) vs “It a” (DRC)
  • v28 [grammatical]: Possessive phrasing and pluralization of fruit — “the fruit of them” (KJV, ASV, DARBY, WEBSTER) vs “their” (WEB, YLT) vs “fruits” (DRC)
  • v29 [lexical]: Idiomatic translation of listening (in the ears vs hearing) — “ears” (KJV, ASV, YLT, DARBY, WEBSTER) vs “hearing” (WEB, DRC)
  • v30 [grammatical]: Phrasing of the prophetic word formula — “Then came the” (KJV, ASV, WEBSTER) vs “And” (DARBY, DRC) vs “Yahweh’s” (WEB) vs “And there is a” (YLT)
  • v31 [lexical]: Translation of the term for exiles — “captivity” (KJV, ASV, DARBY, WEBSTER, DRC) vs “captives” (WEB) vs “removal” (YLT)
  • v31 [grammatical]: Negative particle placement and verb tense — “sent” (KJV, ASV, DARBY, WEBSTER, DRC) vs “didn’t send” (WEB) vs “I have not” (YLT)
  • v31 [grammatical]: Tense of the verb to cause — “hath” (ASV, DARBY, DRC) vs “he caused” (KJV, WEBSTER) vs “has” (WEB) vs “doth cause” (YLT)
  • v31 [lexical]: Preposition and translation of lie/falsehood — “in a lie” (WEB, KJV, ASV, WEBSTER, DRC) vs “on falsehood” (YLT) vs “falsehood” (DARBY)
  • v32 [lexical]: Translation of the verb for punishing/visiting — “will punish Shemaiah” (WEB, KJV, ASV, DARBY, WEBSTER) vs “am seeing after” (YLT) vs “visit upon Semeias” (DRC)
  • v32 [lexical]: Translation of the term for descendants (seed vs offspring) — “seed” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “offspring” (WEB)
  • v32 [lexical]: Translation and negation of seeing — “behold” (KJV, ASV, WEBSTER) vs “won’t see” (WEB) vs “look on” (YLT) vs “see” (DARBY) vs “shall not see” (DRC)
  • v32 [grammatical]: Preposition and verb tense for doing good — “will do for” (KJV, DARBY, WEBSTER) vs “to” (WEB, DRC) vs “unto” (ASV) vs “am doing to” (YLT)
  • v32 [lexical]: Translation of the term for rebellion/treason — “hath taught rebellion” (KJV, WEBSTER) vs “spoken” (ASV, YLT) vs “has spoken” (WEB) vs “spoken revolt” (DARBY) vs “spoken treason” (DRC)

Di balik halaman ini

Teks sumber. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex.

Nama-nama ilahi: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

Jeremiah 29 is analyzed by historical-critical scholars as a composite prophetic text framed as a letter sent to the elites exiled to Babylon in 597 BCE (vv. 1-3). The text commands the exiles to settle, build houses, and seek the 'peace' (shalom) of the foreign city (vv. 4-7), effectively untethering Yahwistic worship from the Jerusalem temple. Textually, the chapter presents a major divergence between the Masoretic Text (MT) and the Septuagint (LXX, where it appears as chapter 36). The Old Greek text is significantly shorter, most notably lacking verses 16-20. Scholars generally conclude that the LXX reflects an earlier Hebrew Vorlage, and that verses 16-20—which disrupt the letter's address to the exiles to pronounce judgment on the non-exiled Judeans—represent a later editorial expansion in the MT tradition. Additionally, the 'seventy years' of Babylonian dominance (v. 10) is widely interpreted not as a strict chronological calculation, but as an ancient Near Eastern literary motif representing a complete period of divine wrath. This is frequently compared to the Black Stone of the Neo-Assyrian king Esarhaddon, which records the god Marduk decreeing seventy years of desolation for Babylon before mercifully reversing it.

Jewish interpretation

Jeremiah 29 takes the form of a prophetic letter sent from Jerusalem to the community of Judean exiles taken to Babylon with King Jeconiah in 597 BCE. In stark contrast to the popular national expectation of a swift return, Jeremiah instructs the exiles to normalize their lives in Babylon: to build houses, plant gardens, marry, and reproduce (vv. 5-6). Radically, he commands them to seek and pray for the peace (shalom) of the city of their exile (v. 7). He explicitly condemns the prophets and diviners who predict an immediate end to the captivity (vv. 8-9) and establishes a divine timeline of seventy years before God will fulfill His 'thoughts of peace' and orchestrate their return (vv. 10-14). The chapter concludes with specific condemnations of false prophets in Babylon—Ahab, Zedekiah, and Shemaiah—who offer false hope and encourage rebellion, predicting their violent ends (vv. 21-32).

Latter-day Saint

Jeremiah sends a letter from Jerusalem to the Jewish exiles in Babylon, contradicting the local false prophets who predicted a swift return. He instructs the captives to settle down, marry, and seek the peace and prosperity of their new city (vv. 5-7). He declares that the Babylonian captivity will last seventy years (v. 10), after which God will fulfill His promises of restoration (vv. 11-14). The chapter concludes with severe judgments pronounced against false prophets, including Ahab, Zedekiah, and Shemaiah, who prophesied lies in the Lord's name and caused the people to trust in falsehoods (vv. 21-32).

Jehovah's Witnesses

Jeremiah 29 contains a letter sent by the prophet Jeremiah from Jerusalem to the Jewish exiles already in Babylon. In it, Jehovah commands the exiles to settle down, build houses, plant gardens, marry, and seek the peace of the city where they are held captive (verses 4-7). He explicitly warns them not to be deceived by false prophets promising an early return (verses 8-9). Instead, God establishes a fixed timetable: after seventy years are completed, he will return them to their homeland (verse 10). He assures them of his good thoughts toward them, promising 'a future and a hope' (verse 11). The chapter concludes with severe judgments pronounced against specific false prophets—Ahab, Zedekiah, and Shemaiah—who had contradicted Jehovah's timeline and led the people into rebellion and immorality.

Pilihan terjemahan yang dibuat NCB (49)
  • v1: And these are — Preserves the standard narrative Hebrew conjunction.
  • v1: exiles — Replicates the cognate pattern with the verb for going into exile.
  • v2: queen mother — Accurately renders the specific title for the reigning king's mother (gebirah).
  • v2: eunuchs, the officials — Translates sarim as officials rather than royal princes to better describe the court strata.
  • v2: craftsman — Preserves the singular collective noun accurately.
  • v3: saying — Retains the standard infinitive construct intro to speech.
  • v4: the LORD — Consistently renders the Tetragrammaton with small caps.
  • v4: to — Uses the standard contemporary preposition.
  • v5: gardens — Retains the more encompassing term for cultivated plots.
  • v5: their fruit — Uses natural contemporary phrasing for the pronominal suffix.
  • v6: father — Uses contemporary phrasing for a male producing offspring.
  • v6: do not decrease — Uses a direct active verb reflecting the imperative command against dwindling.
  • v7: where — Replaces archaic location adverbs.
  • v7: its peace — Uses contemporary possessive pronouns over archaisms.
  • v8: deceive — Accurately reflects the causative hiphil verb context.
  • v8: are dreaming — Maintains the participial cognate construction naturally.
  • v9: are prophesying falsely to — Preserves the continuous action of the participle.
  • v9: declares the LORD — Translates the specific prophetic oracle marker neum distinct from standard speech verbs.
  • v10: fulfill — Translates the hiphil of qum in reference to a promise.
  • v11: am thinking toward — Captures the continuous participle matching the cognate thoughts.
  • v11: evil — Maintains the direct structural antonym to shalom.
  • v11: a future and a hope — Preserves the idiom while noting the dispute over whether these covenant assurances of peace and a future strictly comfort the historical Jewish remnant or extend to individuals facing personal exile.
  • v12: you will go — Preserves the consecutive perfect sequence denoting future contiguous action.
  • v13: you will seek — Translates the consecutive verb clearly in English future tense.
  • v14: found by — Modernizes the preposition for passive agency.
  • v14: back to — Aligns the preposition with the concept of returning the exiles.
  • v16: for thus says the LORD concerning the king — Translates the MT expansion while noting the academic consensus that the Septuagint's shorter version properly omits the extended judgment on Jerusalem as a later intrusion.
  • v17: Look — Replaces archaic interjection with a contemporary attention marker.
  • v17: bad — Renders the literal root corresponding to the unedible state directly.
  • v18: will pursue after — Preserves the spatial metaphor of chasing rather than generalized affliction.
  • v18: among — Properly reflects the preposition signifying placement within multiple locations.
  • v19: listened to — Uses contemporary vocabulary for attentive hearing.
  • v21: concerning Ahab — Clarifies that the prophecy is about him, not addressed strictly to him.
  • v21: strike down — Renders the hifil violence verb idiomatically.
  • v22: like — Uses modern English equivalence styling.
  • v22: roasted — Captures the verb indicating destruction by open fire and retains the wordplay with qelalah.
  • v23: done folly — Retains the serious covenant-breaking noun accurately.
  • v25: your own — Modernizes the pronoun in the prepositional phrase.
  • v26: you — Drops archaic second-person pronouns.
  • v26: instead — Removes archaic prepositional constructions.
  • v26: man who is mad — Accurately represents the pual participle describing deranged behavior associated with false prophecy.
  • v26: stocks and in the shackles — Reflects both specific confinement devices mentioned in the source.
  • v27: have you — Uses standard modern verb conjugation without archaisms.
  • v28: their fruit — Uses natural contemporary phrasing for the plural suffix.
  • v29: ears — Preserves the concrete Hebrew anatomical idiom.
  • v31: did not send — Properly negates the first person perfect verb.
  • v31: in a lie — Properly pairs with the hiphil verb for trusting.
  • v32: seed — Preserves the concrete Hebrew idiom for progeny.
  • v32: spoken rebellion — Maintains standard prophetic vocabulary for turning away from God.
Batasan yang perlu diketahui
  • 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.

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