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Jeremias 31

7 traduções · lido através de 12 tradições.

NCB · Nova Bíblia do Consenso

1At that time, declares the LORD, I will be God to all the families of Israel, and they will be to me a people. 2Thus says the LORD: The people surviving the sword found favor in the wilderness; I went to give him rest, even Israel. 3From afar the LORD appeared to me: 'With an everlasting love I have loved you; therefore I have drawn you with lovingkindness.' 4Again I will build you, and you will be built, virgin of Israel! Again you will take up your tambourines, and go out in the dances of the playful. 5Again you will plant vineyards on the mountains of Samaria; planters will plant, and will enjoy them. 6For there is a day when watchmen call out on the hill country of Ephraim: 'Arise, and let us go up to Zion, to the LORD our God.' 7For thus says the LORD: Sing for Jacob with gladness, and shout at the head of the nations! Make it heard, praise, and say, 'Save, O LORD, your people, the remnant of Israel!' 8Look, I am bringing them from the north country, and I will gather them from the remote parts of the earth, among them the blind and the lame, the pregnant and the travailing together; a great assembly, they will return here. 9With weeping they will come, and with supplications I will lead them; I will guide them to streams of water, in a straight way where they will not stumble, for I have been a father to Israel, and Ephraim is my firstborn. 10Hear the word of the LORD, you nations, and declare it in the distant coastlands; say, 'He who scatters Israel will gather him, and keep him as a shepherd keeps his flock.' 11For the LORD has ransomed Jacob, and redeemed him from a hand stronger than he. 12They will come and sing on the height of Zion, and they will flow to the goodness of the LORD—to the grain, and to the new wine, and to the oil, and to the young of the flock and of the herd. Their soul will be like a watered garden, and they will not languish anymore. 13Then the virgin will rejoice in the dance, young men and old men together. I will turn their mourning into joy; I will comfort them and make them rejoice from their sorrow. 14I will satisfy the soul of the priests with abundance, and my people will be satisfied with my goodness, declares the LORD. 15Thus says the LORD: A voice is heard in Ramah, lamentation and weeping of bitter grief; Rachel is weeping for her children. She refuses to be comforted for her children, because they are no more. 16Thus says the LORD: Keep your voice from weeping, and your eyes from tears, for there is a reward for your work, declares the LORD, and they will return from the land of the enemy. 17And there is hope for your future, declares the LORD, and your children will return to their own border. 18Hearing I have heard Ephraim grieving: 'You disciplined me, and I was disciplined, like an untrained calf. Turn me, and I will turn, for you are the LORD my God. 19For after my turning, I repented; and after my being made to know, I struck my thigh. I was ashamed and also confounded, because I bore the disgrace of my youth.' 20Is Ephraim my dear son? Is he a child of delight? For as often as I speak against him, remembering I will remember him still. Therefore my inward parts yearn for him; pitying I will pity him, declares the LORD. 21Set up road markers for yourself, make yourself guideposts; set your heart toward the highway, the way you went. Turn back, virgin of Israel, turn back to these cities of yours. 22How long will you wander, backsliding daughter? For the LORD has created a new thing on the earth: a female will encompass a male. 23Thus says the LORD of Hosts, the God of Israel: Once again they will speak this word in the land of Judah and in its cities, when I restore their fortunes: 'The LORD bless you, habitation of righteousness, holy mountain!' 24And Judah and all its cities will dwell in it together, farmers and those traveling with the flock. 25For I satisfy the weary soul, and every sorrowing soul I replenish. 26At this I awoke and looked, and my sleep was sweet to me. 27Look, days are coming, declares the LORD, when I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. 28And it will be that just as I watched over them to uproot, and to tear down, and to overthrow, and to destroy, and to bring harm, so I will watch over them to build and to plant, declares the LORD. 29In those days they will no longer say: 'The fathers have eaten sour grapes, and the children's teeth are blunted.' 30But each will die for his own iniquity; every man who eats the sour grapes, his teeth will be blunted. 31Look, days are coming, declares the LORD, when I will cut a new covenant with the house of Israel and with the house of Judah. 32It will not be like the covenant that I cut with their fathers on the day I took them by the hand to bring them out of the land of Egypt, my covenant which they broke, though I was a husband to them, declares the LORD. 33But this is the covenant that I will cut with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their heart. I will be God to them, and they will be a people to me. 34And no longer will each teach his neighbor, and each his brother, saying, 'Know the LORD,' for they will all know me, from the least of them to the greatest of them, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more. 35Thus says the LORD, who gives the sun for light by day, the fixed laws of the moon and stars for light by night, who stirs the sea and its waves roar—the LORD of Hosts is his name: 36If these fixed laws depart from before me, declares the LORD, then the offspring of Israel will also cease from being a nation before me for all days. 37Thus says the LORD: If the heavens above can be measured, and the foundations of the earth below searched out, then I will also reject all the offspring of Israel for all they have done, declares the LORD. 38Look, days are coming, declares the LORD, when the city will be built for the LORD from the Tower of Hananel to the Corner Gate. 39And the measuring line will go out further, straight ahead over the hill of Gareb, and will turn toward Goah. 40And the whole valley of the corpses and of the ashes, and all the fields to the Kidron Valley, to the corner of the Horse Gate toward the east, will be holy to the LORD. It will not be uprooted and will not be torn down anymore, forever.

Versão gerada por IA, não uma tradução humana. Leia Jeremias 31 na Nova Bíblia do Consenso →

No que as tradições concordam

There is pan-Christian agreement that the promise of the law written on the heart signifies the indwelling presence and transformative grace of the Holy Spirit. However, the exact nature of this new covenant is heavily disputed; traditions divide over whether it represents a new administration of a singular Covenant of Grace showing continuity between the testaments, or a structurally distinct covenant establishing a sharp discontinuity. Further disputes center on the text's specific… Faça login para ler o consenso completo →

Onde as tradições diferem

  • The 'new covenant' prophesied in Jeremiah is fulfilled in the institution of the Eucharist.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; restorationist: QUALIFY

  • The 'new covenant' is a new administration of the singular Covenant of Grace, demonstrating continuity between the testaments.

    anglican: AFFIRM; reformed: AFFIRM; baptist: DENY; anabaptist: DENY; adventist: AFFIRM; restorationist: DENY

  • The 'new covenant' is structurally distinct from previous covenants, establishing a sharp discontinuity between the Old and New Testaments.

    oriental-orthodox: QUALIFY; anglican: DENY; reformed: DENY; baptist: AFFIRM; anabaptist: AFFIRM; adventist: DENY; restorationist: AFFIRM

  • The broken covenant of the exodus represents the condemning function of the Law, while the new covenant represents the unconditional Gospel of forgiveness.

    lutheran: AFFIRM; adventist: DENY

  • The 'law' written on the heart in the new covenant is identical to the Decalogue given at Sinai.

    catholic: DENY; oriental-orthodox: DENY; anglican: AFFIRM; anabaptist: DENY; adventist: AFFIRM

  • The promise of the law written on the heart is invoked liturgically as a petition for God to interiorize the Decalogue.

    catholic: QUALIFY; anglican: AFFIRM

  • The requirement that all covenant members will 'know the Lord' restricts covenant membership to those with conscious faith, invalidating infant baptism.

    reformed: QUALIFY; baptist: AFFIRM; anabaptist: AFFIRM; restorationist: AFFIRM

  • The promise that 'all shall know me' signifies a greater measure of the Spirit's illumination under the gospel while maintaining a mixed visible covenant community that includes infants.

    reformed: QUALIFY; baptist: DENY; anabaptist: DENY; restorationist: DENY

  • Ephraim's plea to be turned demonstrates that true repentance is entirely the monergistic work of God's sovereign grace.

    reformed: AFFIRM; methodist: DENY

  • Ephraim's plea to be turned demonstrates that prevenient grace must initiate repentance to enable the human will to freely respond.

    reformed: DENY; methodist: AFFIRM

Como cada tradição interpreta

Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.

Catholic

In its immediate prophetic context, Jeremiah 31 serves as the climax of the Book of Consolation. It promises the physical and spiritual restoration of both the Northern Kingdom of Israel and the Southern Kingdom of Judah. God declares His everlasting love for His people, promising to gather them from exile and restore their joy. The chapter addresses the mourning of Rachel in Ramah, assuring her that her children will return from the land of the enemy. It culminates in the monumental declaration of a new covenant that will not be like the broken Sinai covenant; instead, God will write His law directly on the inward parts and hearts of the people, granting them direct knowledge of Him and total forgiveness of their iniquities. Reception: The Catholic communion receives Jeremiah 31 as a paramount Christological, pneumatological, and Sacramental text. The promise of the 'new covenant' (verses 31-34) is understood to be instituted by Christ in His blood and perpetuated in the Eucharist, a teaching affirmed universally in Magisterial documents including the Catechism of the Catholic Church. Thomas Aquinas, in his Summa Theologiae, builds his theology of the 'New Law' upon verse 33, arguing that the New Law of the Gospel is not primarily a written code but the very grace of the Holy Spirit infused into the hearts of believers. In Eastern Catholic reception, John Chrysostom's Homilies on Hebrews emphasizes that this interior covenant provides the true remission of sins lacking in the Old Covenant, realized now through the Holy Mysteries. Verse 22 ('a woman shall encompass a man') has a rich Mariological tradition in Latin exegesis; Jerome's Commentary on Jeremiah identifies this 'new thing' upon the earth as the miraculous conception of the incarnate Word within the womb of the Virgin Mary without human seed. Similarly, verse 15 (Rachel weeping) is received typologically, following the Gospel of Matthew, as prefiguring the grief over the Holy Innocents, expanding allegorically to represent the Church weeping for her martyrs.

Eastern Orthodox

In its immediate literary and historical context, Jeremiah 31 is the climax of the prophet's 'Book of Comfort.' It is a prophetic oracle promising the physical and spiritual restoration of both the Northern Kingdom (Israel/Ephraim) and the Southern Kingdom (Judah) following the devastation of exile. The chapter envisions a joyful return to the land, led by a compassionate God who relates to Israel as a father. Amidst this restoration, the prophet declares an end to the generational transmission of guilt (the 'sour grapes' proverb) and announces the coming of a 'new covenant.' Unlike the Mosaic covenant broken by the ancestors, this new arrangement will feature a law internalized in the minds and hearts of the people, resulting in direct, universal knowledge of God and definitive forgiveness of sins. Reception: The Eastern Orthodox tradition receives Jeremiah 31 as a profound christological and ecclesiological text, foundational for its understanding of the Church as the new Israel. The 'new covenant' (verses 31-34) is universally identified by the patristic consensus as the dispensation of grace inaugurated by Jesus Christ. Justin Martyr reads the promise of the new covenant as pointing directly to Christ Himself, who embodies the covenant for all nations. John Chrysostom emphasizes that the law written 'in their hearts' (verse 33) signifies the active, internal presence of the Holy Spirit, which transforms the human person rather than merely regulating behavior from without. This internalization is essential to the Orthodox doctrine of theosis, where believers come to 'know the Lord' (verse 34) not merely through intellectual instruction but through direct, experiential, and noetic communion. The phrase 'a woman shall compass a man' (verse 22) is frequently read through a Mariological lens as an apophatic mystery: the Theotokos containing the uncontainable God in her womb at the Incarnation. Additionally, 'Rachel weeping for her children' (verse 15) is received typologically as a prophecy of the slaughter of the Holy Innocents by Herod.

Oriental Orthodox

Jeremiah 31 is a sweeping prophetic vision of restoration for both Israel and Judah. Following the devastation of exile, God declares an everlasting love and promises a physical and spiritual homecoming. The chapter shifts from the sorrow of Rachel weeping for her children to profound divine comfort and the rebuilding of the nation. Its theological climax is the announcement of a 'new covenant,' distinct from the broken Sinai covenant. This new relationship is characterized by internal transformation, with the law written directly on the heart, yielding a universal, direct knowledge of God and the total forgiveness of sins. Reception: The Oriental Orthodox tradition interprets this chapter primarily through its Christological and pneumatological fulfillment, focusing heavily on the covenantal shift. The Alexandrian Fathers, particularly Cyril of Alexandria, utilized the promise of the 'new covenant' in their apologetic and exegetical works. In defending the Christian faith against critics who argued that God's law should be immutable, Cyril cited verses 31-32 to demonstrate that the Mosaic covenant was inherently provisional. The arrival of the New Covenant was not a contradiction of the Creator's original intent, but its fulfillment in the Incarnate Word. Furthermore, the miaphysite tradition reads the promise to put the law in the 'inward parts' and 'hearts' (v. 33) as a direct prophecy of the indwelling of the Holy Spirit. Rather than an external code of letters, the New Covenant is understood as the transformative presence of the Spirit within the believer. The mourning of Rachel (v. 15) is received typologically as a prophecy of the slaughter of the infants in Bethlehem following the Nativity.

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WEB · World English Bible

1“At that time,” says Yahweh, “I will be the God of all the families of Israel, and they will be my people.” 2Yahweh says, “The people who survive the sword found favor in the wilderness; even Israel, when I went to cause him to rest.” 3Yahweh appeared of old to me, saying, “Yes, I have loved you with an everlasting love. Therefore I have drawn you with loving kindness. 4I will build you again, and you will be built, O virgin of Israel. You will again be adorned with your tambourines, and will go out in the dances of those who make merry. 5Again you will plant vineyards on the mountains of Samaria. The planters will plant, and will enjoy its fruit. 6For there will be a day that the watchmen on the hills of Ephraim cry, ‘Arise! Let’s go up to Zion to Yahweh our God.’” 7For Yahweh says, “Sing with gladness for Jacob, and shout for the chief of the nations. Publish, praise, and say, ‘Yahweh, save your people, the remnant of Israel!’ 8Behold, I will bring them from the north country, and gather them from the uttermost parts of the earth, along with the blind and the lame, the woman with child and her who travails with child together. They will return as a great company. 9They will come with weeping. I will lead them with petitions. I will cause them to walk by rivers of waters, in a straight way in which they won’t stumble; for I am a father to Israel. Ephraim is my firstborn. 10“Hear Yahweh’s word, you nations, and declare it in the distant islands. Say, ‘He who scattered Israel will gather him, and keep him, as a shepherd does his flock.’ 11For Yahweh has ransomed Jacob, and redeemed him from the hand of him who was stronger than he. 12They will come and sing in the height of Zion, and will flow to the goodness of Yahweh, to the grain, to the new wine, to the oil, and to the young of the flock and of the herd. Their soul will be as a watered garden. They will not sorrow any more at all. 13Then the virgin will rejoice in the dance, the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. 14I will satiate the soul of the priests with fatness, and my people will be satisfied with my goodness,” says Yahweh. 15Yahweh says: “A voice is heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children. She refuses to be comforted for her children, because they are no more.” 16Yahweh says: “Refrain your voice from weeping, and your eyes from tears, for your work will be rewarded,” says Yahweh. “They will come again from the land of the enemy. 17There is hope for your latter end,” says Yahweh. “Your children will come again to their own territory. 18“I have surely heard Ephraim grieving thus, ‘You have chastised me, and I was chastised, as an untrained calf. Turn me, and I will be turned, for you are Yahweh my God. 19Surely after that I was turned. I repented. After that I was instructed. I struck my thigh. I was ashamed, yes, even confounded, because I bore the reproach of my youth.’ 20Is Ephraim my dear son? Is he a darling child? For as often as I speak against him, I still earnestly remember him. Therefore my heart yearns for him. I will surely have mercy on him,” says Yahweh. 21“Set up road signs. Make guideposts. Set your heart toward the highway, even the way by which you went. Turn again, virgin of Israel. Turn again to these your cities. 22How long will you go here and there, you backsliding daughter? For Yahweh has created a new thing in the earth: a woman will encompass a man.” 23Yahweh of Armies, the God of Israel, says: “Yet again they will use this speech in the land of Judah and in its cities, when I reverse their captivity: ‘Yahweh bless you, habitation of righteousness, mountain of holiness.’ 24Judah and all its cities will dwell therein together, the farmers, and those who go about with flocks. 25For I have satiated the weary soul, and I have replenished every sorrowful soul.” 26On this I awakened, and saw; and my sleep was sweet to me. 27“Behold, the days come,” says Yahweh, “that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of animal. 28It will happen that, like as I have watched over them to pluck up and to break down and to overthrow and to destroy and to afflict, so I will watch over them to build and to plant,” says Yahweh. 29“In those days they will say no more, “‘The fathers have eaten sour grapes, and the children’s teeth are set on edge.’ 30But everyone will die for his own iniquity. Every man who eats the sour grapes, his teeth will be set on edge. 31“Behold, the days come,” says Yahweh, “that I will make a new covenant with the house of Israel, and with the house of Judah, 32not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, which covenant of mine they broke, although I was a husband to them,” says Yahweh. 33“But this is the covenant that I will make with the house of Israel after those days,” says Yahweh: “I will put my law in their inward parts, and I will write it in their heart. I will be their God, and they shall be my people. 34They will no longer each teach his neighbor, and every man teach his brother, saying, ‘Know Yahweh;’ for they will all know me, from their least to their greatest,” says Yahweh, “for I will forgive their iniquity, and I will remember their sin no more.” 35Yahweh, who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirs up the sea, so that its waves roar— Yahweh of Armies is his name, says: 36“If these ordinances depart from before me,” says Yahweh, “then the offspring of Israel also will cease from being a nation before me forever.” 37Yahweh says: “If heaven above can be measured, and the foundations of the earth searched out beneath, then I will also cast off all the offspring of Israel for all that they have done,” says Yahweh. 38“Behold, the days come,” says Yahweh, “that the city will be built to Yahweh from the tower of Hananel to the gate of the corner. 39The measuring line will go out further straight onward to the hill Gareb, and will turn toward Goah. 40The whole valley of the dead bodies and of the ashes, and all the fields to the brook Kidron, to the corner of the horse gate toward the east, will be holy to Yahweh. It will not be plucked up or thrown down any more forever.”

KJV · King James Version

1At the same time, saith the Lord, will I be the God of all the families of Israel, and they shall be my people. 2Thus saith the Lord, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest. 3The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. 4Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. 5Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things. 6For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the Lord our God. 7For thus saith the Lord; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O Lord, save thy people, the remnant of Israel. 8Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. 9They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn. 10Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. 11For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. 12Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. 13Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. 14And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord. 15Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. 16Thus saith the Lord; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the Lord; and they shall come again from the land of the enemy. 17And there is hope in thine end, saith the Lord, that thy children shall come again to their own border. 18I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God. 19Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. 20Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord. 21Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel, turn again to these thy cities. 22How long wilt thou go about, O thou backsliding daughter? for the Lord hath created a new thing in the earth, A woman shall compass a man. 23Thus saith the Lord of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The Lord bless thee, O habitation of justice, and mountain of holiness. 24And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks. 25For I have satiated the weary soul, and I have replenished every sorrowful soul. 26Upon this I awaked, and beheld; and my sleep was sweet unto me. 27Behold, the days come, saith the Lord, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. 28And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the Lord. 29In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge. 30But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge. 31Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: 32Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: 33But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. 35Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The Lord of hosts is his name: 36If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever. 37Thus saith the Lord; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord. 38Behold, the days come, saith the Lord, that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner. 39And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. 40And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the Lord; it shall not be plucked up, nor thrown down any more for ever.

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Diferenças que mudam o sentido (99)
  • v1 [stylistic]: "that" vs "the same" — “that” (WEB, ASV, YLT, DARBY, DRC) vs “the same” (KJV, WEBSTER)
  • v1 [grammatical]: verb phrasing for "will be" vs "am for" — “will” (WEB, WEBSTER, DRC) vs “be the” (KJV, ASV, DARBY) vs “am for” (YLT)
  • v2 [lexical]: "grace" vs "favor" — “grace” (KJV, YLT, DARBY, WEBSTER, DRC) vs “favor” (WEB, ASV)
  • v3 [lexical]: "of old" vs "from afar" — “to” (WEB, YLT, WEBSTER) vs “of old unto” (KJV, ASV) vs “from afar” (DARBY) vs “from afar to” (DRC)
  • v3 [interpretive]: translating the expression of love/kindness/pity — “thee” (KJV, ASV, DARBY, WEBSTER) vs “you with loving kindness” (WEB) vs “with kindness” (YLT) vs “taking pity on thee” (DRC)
  • v4 [grammatical]: phrasing of building again vs you again — “thee” (KJV, ASV, YLT, WEBSTER) vs “again” (DARBY, DRC) vs “you again” (WEB)
  • v4 [grammatical]: tense/mood of "shalt be built" — “thou shalt be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you will” (WEB) vs “hast been” (YLT)
  • v4 [grammatical]: verb choice for "go forth" or "go out" — “shalt go forth” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will out” (WEB) vs “hast gone out” (YLT)
  • v4 [lexical]: "them that make merry" vs "the playful" — “them that make merry” (KJV, ASV, DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “the playful” (YLT)
  • v5 [stylistic]: phrasing of "Again thou shalt" vs "Again you will" — “Thou shalt yet” (KJV, WEBSTER, DRC) vs “Again you will” (WEB) vs “Again thou” (ASV) vs “Again dost” (YLT) vs “again” (DARBY)
  • v5 [lexical]: "vines" vs "vineyards" — “vines upon the” (KJV, WEBSTER) vs “vineyards” (ASV, DARBY) vs “vineyards In” (YLT, DRC) vs “vineyards on” (WEB)
  • v5 [grammatical]: tense of plant — “shall plant” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “have planted” (YLT)
  • v6 [grammatical]: tense of "shall be" vs "is" — “shall be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “is” (YLT)
  • v6 [grammatical]: subordinating conjunction or phrasing "when" vs "in which" — “that the” (WEB, KJV, ASV, WEBSTER) vs “Cried have” (YLT) vs “when” (DARBY) vs “in which” (DRC)
  • v6 [stylistic]: divine title representation and preposition — “Jehovah” (ASV, YLT, DARBY) vs “to Yahweh” (WEB) vs “Zion unto the Lord” (KJV) vs “to” (WEBSTER) vs “Sion to” (DRC)
  • v7 [lexical]: "shout among" vs "cry aloud" vs "neigh before" — “for” (WEB, ASV) vs “shout among” (KJV, WEBSTER) vs “cry aloud at” (YLT) vs “at” (DARBY) vs “neigh before” (DRC)
  • v7 [lexical]: "chief" vs "head" — “chief” (WEB, KJV, ASV, WEBSTER) vs “head” (YLT, DARBY, DRC)
  • v7 [stylistic]: divine title and phrasing for save — “O Lord save thy” (KJV, WEBSTER) vs “Jehovah” (ASV, DARBY) vs “Yahweh your” (WEB) vs “O Jehovah” (YLT) vs “Save” (DRC)
  • v8 [grammatical]: tense of gather — “gather” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have gathered” (YLT) vs “will” (DRC)
  • v8 [lexical]: "uttermost parts" vs "coasts" vs "sides" — “uttermost parts” (WEB, ASV, DARBY) vs “coasts” (KJV) vs “sides” (YLT) vs “borders” (WEBSTER) vs “ends” (DRC)
  • v8 [grammatical]: prepositions indicating inclusion — “and with them the” (KJV, ASV, WEBSTER) vs “along” (WEB) vs “Among are” (YLT) vs “among” (DARBY) vs “among shall be” (DRC)
  • v9 [lexical]: "lead" vs "bring" — “lead” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “bring” (YLT) vs “will bring” (DRC)
  • v9 [lexical]: "straight" vs "right" — “straight” (WEB, KJV, ASV, DARBY, WEBSTER) vs “right” (YLT, DRC)
  • v9 [grammatical]: tense of being a father — “am a father” (WEB, KJV, ASV, WEBSTER, DRC) vs “have been” (YLT) vs “will be” (DARBY)
  • v10 [grammatical]: article vs possessive for word/nations — “the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Yahweh’s” (WEB) vs “a” (YLT)
  • v10 [grammatical]: phrasing of "that scattered" vs "who is scattering" — “that scattered” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB) vs “who is scattering” (YLT)
  • v10 [grammatical]: tense of keep — “keep” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hath kept” (YLT) vs “he will” (DRC)
  • v11 [stylistic]: divine title and verb combination — “the Lord hath redeemed” (KJV, WEBSTER, DRC) vs “Jehovah ransomed” (ASV, YLT, DARBY) vs “Yahweh has ransomed” (WEB)
  • v11 [lexical]: "redeemed" vs "ransomed" vs "delivered" — “redeemed” (WEB, ASV, YLT, DARBY) vs “ransomed” (KJV, WEBSTER) vs “delivered” (DRC)
  • v11 [grammatical]: preposition "from" vs "out of" — “from the” (WEB, KJV, ASV, DARBY, WEBSTER) vs “a” (YLT) vs “out of” (DRC)
  • v12 [grammatical]: (vv 12, 38, 40) tense auxiliary — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “have” (YLT)
  • v12 [grammatical]: phrasing of flowing together — “shall flow together to” (KJV, DARBY, WEBSTER) vs “will” (WEB) vs “unto” (ASV) vs “flowed unto” (YLT) vs “they” (DRC)
  • v12 [lexical]: "goodness" vs "good things" — “goodness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “good things” (DRC)
  • v12 [lexical]: "young" vs "increase" — “young” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “increase” (DRC)
  • v12 [lexical]: "the flock" vs "cattle" — “the flock” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “cattle” (DRC)
  • v12 [grammatical]: tense of "shall be" — “shall be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “hath been” (YLT)
  • v12 [lexical]: "sorrow" vs "languish" vs "be hungry" — “shall not sorrow any” (KJV, ASV, WEBSTER) vs “will” (WEB) vs “add to grieve” (YLT) vs “languish” (DARBY) vs “be hungry no” (DRC)
  • v13 [grammatical]: phrasing of "the dance" vs "a chorus" — “the” (WEB, DRC) vs “the dance both” (KJV, WEBSTER) vs “and the” (ASV, DARBY) vs “a chorus” (YLT)
  • v13 [lexical]: conjunction "for" vs "and" — “for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC)
  • v13 [lexical]: "into joy" vs "gladness" — “into joy” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT) vs “gladness” (DARBY)
  • v13 [lexical]: prepositions for rejoicing from/after sorrow — “rejoice from” (WEB, KJV, ASV, WEBSTER) vs “above” (YLT) vs “after” (DARBY) vs “joyful after” (DRC)
  • v15 [stylistic]: (vv 15, 20, 23, 28, 32, 33, 37) prophetic formula — “Thus saith the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh says” (WEB) vs “said Jehovah” (YLT)
  • v15 [grammatical]: spelling and syntax of Rachel weeping — “Rachel” (WEB, ASV, DARBY, WEBSTER) vs “Rahel” (KJV) vs “most bitter Rachel is” (YLT) vs “of Rachel” (DRC)
  • v15 [grammatical]: syntax of refusing comfort — “children refused” (KJV, WEBSTER) vs “She refuses” (WEB) vs “she refuseth” (ASV) vs “sons She hath” (YLT) vs “refusing” (DARBY) vs “and refusing” (DRC)
  • v15 [lexical]: "children" vs "sons" — “her children” (WEB, KJV, ASV, DARBY, WEBSTER) vs “sons” (YLT) vs “them” (DRC)
  • v15 [interpretive]: "are not" vs "are no more" — “are” (ASV, YLT, DARBY, DRC) vs “were not” (KJV, WEBSTER) vs “are no more” (WEB)
  • v16 [stylistic]: "thine" vs "thy" vs "your" — “thine” (KJV, ASV, YLT, DARBY) vs “thy” (WEBSTER, DRC) vs “your” (WEB)
  • v16 [grammatical]: tense and preposition for returning — “shall come again from” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “have turned back” (YLT) vs “return out of” (DRC)
  • v17 [lexical]: "latter end" vs "last end" — “for thy latter” (ASV, YLT, DARBY) vs “for your latter” (WEB) vs “in thine” (KJV) vs “thy” (WEBSTER) vs “for thy last” (DRC)
  • v18 [grammatical]: tense and verb choice for chastisement/instruction — “was chastised” (WEB, KJV, ASV, DARBY, WEBSTER) vs “am” (YLT) vs “instructed” (DRC)
  • v18 [lexical]: "turned" vs "converted" — “shall be turned” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “turn back” (YLT) vs “converted” (DRC)
  • v18 [stylistic]: (vv 18, 23, 34, 35, 38) divine title — “thou art the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “you are Yahweh” (WEB)
  • v19 [lexical]: "Surely" vs "For" — “Surely” (WEB, KJV, ASV, DARBY, WEBSTER) vs “For” (YLT, DRC)
  • v19 [lexical]: "smote" vs "struck" — “smote upon my” (KJV, ASV, DARBY, WEBSTER) vs “struck” (WEB, DRC) vs “struck on the” (YLT)
  • v20 [grammatical]: phrasing of speaking against — “as often as speak” (WEB, ASV) vs “since I spake against” (KJV) vs “My speaking” (YLT) vs “whilst have been speaking” (DARBY) vs “spoke” (WEBSTER) vs “spoke of” (DRC)
  • v20 [lexical]: "earnestly" vs "still" vs "thoroughly" vs "constantly" — “do earnestly” (KJV, ASV, WEBSTER) vs “still” (WEB) vs “thoroughly” (YLT) vs “constantly” (DARBY) vs “will still” (DRC)
  • v21 [lexical]: "waymarks" vs "road signs" vs "watchtower" — “waymarks” (KJV, ASV, DARBY, WEBSTER) vs “road signs” (WEB) vs “for thee signs” (YLT) vs “a watchtower” (DRC)
  • v21 [lexical]: "turn again" vs "return" — “turn again to” (WEB, KJV, ASV, DARBY, WEBSTER) vs “back unto” (YLT) vs “return” (DRC)
  • v21 [stylistic]: "thy" vs "your" — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v22 [stylistic]: divine title and phrasing for created — “the Lord hath created” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh has” (WEB) vs “Jehovah prepared” (YLT)
  • v22 [grammatical]: prepositions "in" vs "on" vs "upon" — “in” (WEB, KJV, ASV, YLT, WEBSTER) vs “on” (DARBY) vs “upon” (DRC)
  • v22 [grammatical]: "shall compass" vs "encompass" vs "doth" — “shall compass a” (KJV, WEBSTER, DRC) vs “encompass” (ASV, DARBY) vs “will encompass” (WEB) vs “doth” (YLT)
  • v23 [lexical]: "speech" vs "word" — “speech” (WEB, KJV, ASV, DARBY, WEBSTER) vs “word” (YLT, DRC)
  • v23 [grammatical]: (vv 23, 24) pronoun choice for cities — “the” (KJV, ASV, DARBY, DRC) vs “its” (WEB, YLT) vs “her” (WEBSTER)
  • v25 [lexical]: "satiated" vs "inebriated" — “satiated” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “inebriated” (DRC)
  • v25 [lexical]: "sorrowful" vs "grieved" vs "hungry" — “sorrowful” (WEB, KJV, ASV, WEBSTER) vs “grieved” (YLT) vs “languishing” (DARBY) vs “hungry” (DRC)
  • v26 [lexical]: "Upon" vs "On" — “Upon” (KJV, ASV, DARBY, WEBSTER, DRC) vs “On” (WEB, YLT)
  • v26 [lexical]: "beheld" vs "saw" — “beheld” (KJV, ASV, DARBY, WEBSTER) vs “saw” (WEB) vs “I behold” (YLT) vs “I saw” (DRC)
  • v27 [grammatical]: singular vs plural for man/men — “man” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “men” (DRC)
  • v27 [lexical]: "beast" vs "animal" — “beast” (KJV, ASV, YLT, DARBY, WEBSTER) vs “animal” (WEB) vs “beasts” (DRC)
  • v29 [grammatical]: tense/auxiliary for saying — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “do not” (YLT)
  • v29 [lexical]: (vv 29, 30) phrasing of "sour grapes" vs "unripe fruit" — “grapes” (WEB, ASV, DARBY) vs “a sour grape” (KJV, WEBSTER, DRC) vs “unripe fruit” (YLT)
  • v30 [grammatical]: relative clause phrasing for eating — “that eateth” (KJV, ASV, DARBY, WEBSTER) vs “who eats” (WEB) vs “who is eating” (YLT) vs “shall eat” (DRC)
  • v31 [interpretive]: word order for "a new covenant" — “Judah” (WEB, KJV, ASV, DARBY, WEBSTER) vs “a new covenant” (YLT) vs “Juda” (DRC)
  • v32 [grammatical]: relative pronoun "that" vs "which" — “that” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “which” (DRC)
  • v32 [lexical]: "bring" vs "lead" — “bring” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “lead” (DARBY)
  • v32 [interpretive]: syntax of breaking the covenant — “they brake although” (KJV, ASV) vs “broke” (DARBY, WEBSTER) vs “of mine broke” (WEB) vs “And” (YLT) vs “which made void and” (DRC)
  • v32 [interpretive]: "husband" vs "ruled over" vs "dominion" — “a to” (WEB, WEBSTER) vs “a” (ASV, DARBY) vs “was an husband unto” (KJV) vs “ruled over” (YLT) vs “had dominion over” (DRC)
  • v33 [lexical]: "But" vs "For" — “But” (WEB, KJV, ASV, WEBSTER, DRC) vs “For” (YLT, DARBY)
  • v33 [grammatical]: tense auxiliary "is" vs "shall be" — “is” (WEB, ASV, YLT, DARBY) vs “shall be” (KJV, WEBSTER, DRC)
  • v33 [grammatical]: tense and choice of "put" vs "give" — “will put” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have given” (YLT) vs “give” (DRC)
  • v33 [lexical]: "inward parts" vs "bowels" — “inward parts” (WEB, KJV, ASV, DARBY, WEBSTER) vs “part” (YLT) vs “bowels” (DRC)
  • v34 [grammatical]: "every man" vs "each" vs "teach" — “every man” (KJV, ASV, DARBY, WEBSTER, DRC) vs “teach” (WEB) vs “each” (YLT)
  • v34 [grammatical]: article vs possessive pronoun — “the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “their” (WEB, YLT)
  • v34 [grammatical]: prepositions mapping least to greatest — “of them unto the” (KJV, ASV, DARBY) vs “to their” (WEB) vs “their” (YLT) vs “to” (WEBSTER) vs “even to” (DRC)
  • v34 [lexical]: "forgive" vs "pardon" — “will forgive” (WEB, KJV, ASV, WEBSTER, DRC) vs “pardon” (YLT, DARBY)
  • v35 [grammatical]: prepositions "by" vs "of the" — “by” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “of the” (DRC)
  • v35 [lexical]: "ordinances" vs "statutes" vs "order" — “ordinances” (WEB, KJV, ASV, DARBY, WEBSTER) vs “statutes” (YLT) vs “order” (DRC)
  • v35 [interpretive]: "stirs up" vs "divideth" vs "quieting" — “who stirreth up” (ASV, DARBY, DRC) vs “who stirs up” (WEB) vs “which divideth” (KJV) vs “Quieting” (YLT) vs “who” (WEBSTER)
  • v35 [grammatical]: syntax mapping the roaring waves — “so that” (ASV, DARBY) vs “so that its” (WEB) vs “when the waves thereof” (KJV) vs “its billows” (YLT) vs “its” (WEBSTER) vs “and” (DRC)
  • v35 [lexical]: "hosts" vs "Armies" — “hosts” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Armies” (WEB)
  • v36 [interpretive]: phrasing of departing ordinances — “those ordinances depart from” (KJV, DARBY, WEBSTER) vs “these” (WEB, ASV) vs “these statutes” (YLT) vs “these shall fail” (DRC)
  • v36 [lexical]: (vv 36, 37) "seed" vs "offspring" — “seed” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “offspring” (WEB)
  • v36 [lexical]: "for ever" vs "all the days" — “for ever” (KJV, ASV, DARBY, WEBSTER, DRC) vs “forever” (WEB) vs “all the days” (YLT)
  • v37 [grammatical]: singular vs plural for heaven — “heaven” (WEB, KJV, ASV, WEBSTER) vs “the heavens” (YLT, DARBY, DRC)
  • v38 [stylistic]: spelling of Hananel and prepositions — “Hananeel unto” (KJV, DARBY) vs “to” (YLT, WEBSTER) vs “Hananel to” (WEB) vs “Hananel” (ASV) vs “Hanameel even to” (DRC)
  • v38 [interpretive]: compound noun vs genitive phrase for corner gate — “gate of the corner” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “corner-gate” (DARBY)
  • v40 [stylistic]: divine title and prepositions — “Jehovah” (ASV, DARBY) vs “to Yahweh” (WEB) vs “unto the Lord” (KJV) vs “to Jehovah” (YLT) vs “to” (WEBSTER) vs “of” (DRC)
  • v40 [lexical]: "for ever" vs "to the age" — “for ever” (KJV, ASV, DARBY, WEBSTER, DRC) vs “forever” (WEB) vs “to the age” (YLT)

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Texto original. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Westminster Leningrad Codex

Nomes divinos: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

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Academic textual-historical analysis

In academic textual-historical analysis, Jeremiah 31 (which corresponds to chapter 38 in the Septuagint) is the climax of the 'Book of Consolation' (chs. 30–33). Textual critics observe that the Septuagint (LXX) version of Jeremiah is about one-eighth shorter than the Masoretic Text (MT) and reflects an earlier edition of the book, though chapter 31 contains the same core material in both text types. The composition of the chapter is highly debated. Following Sigmund Mowinckel's source theory, scholars generally divide the chapter into two main layers. The poetic sections (vv. 2–6, 15–22), which address the restoration of the Northern Kingdom ('Ephraim'), are widely dated to the historical Jeremiah's early ministry during the reign of King Josiah, who sought to reunite the remnant of the north with Judah. The prose sections—most notably the 'new covenant' oracle (vv. 31–34)—are frequently attributed to Mowinckel's 'Source C', a Deuteronomistic redactional layer from the exilic or post-exilic period. Philologically, verse 22 ('a woman will encompass a man', Hebrew: neqevah tesovev gaver) is a famous crux; it has been interpreted as a proverb about the reversal of traditional gender roles in an era of absolute security, a sexual metaphor for procreation, or a symbol of Israel (the woman) actively seeking Yahweh (the man). Verse 15 uses a striking personification, depicting the matriarch Rachel weeping at Ramah—a known staging area for deportations (Jeremiah 40:1)—for the exile of the northern tribes. The 'new covenant' (v. 31, berit hadashah) is unique in the Hebrew Bible; scholars emphasize that in its original context, it does not abrogate the Mosaic Torah but rather internalizes it ('write it in their heart', v. 33) to prevent the recurrent covenant failures that led to the exile.

Jewish interpretation

Jeremiah 31 is a grand prophecy of consolation and restoration for both the Northern Kingdom (Ephraim/Israel) and the Southern Kingdom (Judah). The text outlines a joyful return from exile, agricultural prosperity, and the healing of mourning. It portrays God's enduring, paternal love for Israel, responding to the nation's repentance with deep compassion. The chapter culminates in the promise of a renewed, unbreakable covenant in which God's law is internalized, followed by an absolute guarantee of Israel's eternal existence as a nation, anchored to the fixed laws of the cosmos.

Latter-day Saint

Jeremiah prophesies the future restoration of both the Northern Kingdom (Israel/Ephraim) and the Southern Kingdom (Judah) following their destruction and exile. The text envisions God gathering the survivors from the north country and the ends of the earth, leading them with mercy, and comforting a weeping Rachel with the promise of her children's return. Crucially, God promises to establish a 'new covenant' with both houses—distinct from the broken Sinai covenant—which will be written directly upon their hearts, resulting in universal knowledge of God and the forgiveness of sins.

Jehovah's Witnesses

Jeremiah 31 prophesies the ultimate restoration and regathering of Israel and Judah after their Babylonian exile. God declares His everlasting love for His people (v. 3), promising to turn their mourning into joy and to bring them back to their own borders. A profound shift is announced in verses 31-34, where Jehovah declares He will make a 'new covenant' with the house of Israel and Judah, distinct from the Mosaic Law covenant. Under this new covenant, the law will be written on their hearts, all will know Jehovah from the least to the greatest, and their sins will be remembered no more.

Escolhas de tradução feitas pela NCB (47)
  • v1: will be God to them... be a people to me — Translating the lamed prepositions literally preserves the reciprocal covenant formula inclusio connecting to verse 33.
  • v2: I went to give him rest — Contextualizes the infinitive absolute halokh as past finite action to align syntactically with the preceding clause.
  • v3: From afar — Me-rahoq literally indicates spatial distance ('from afar'), though it may carry secondary temporal implications.
  • v3: With an everlasting love I have loved you — Maintaining the direct cognate accusative order highlights the eternal nature of the love structurally.
  • v4: I will build you, and you will be built — Preserves the exact niphal cognate verb pairing directly.
  • v4: playful — Mesaheqim stems from a root meaning to laugh, play, or jest; 'playful' captures the joyful dancing context economically.
  • v5: planters will plant — Maintains the figura etymologica directly using contemporary English auxiliary verbs.
  • v6: hill country — Har efrayim refers broadly to the mountainous central highlands of Ephraim.
  • v7: head — B'rosh literally means 'at the head', signifying the highest prominence.
  • v8: among them — The preposition b- implies inclusion within the returning group.
  • v8: the blind and the lame, the pregnant and the travailing — Preserves the singular participles that interrupt the plural group explicitly.
  • v9: with supplications I will lead them; I will guide them — Preserves the alliterative parallel Hiphil verbs directly.
  • v9: I have been a father — The perfect verb hayiti points to an established, ongoing reality.
  • v10: He who scatters Israel will gather him — Translating the participle mezareh as 'He who scatters' maintains the antithetical chiasm smoothly.
  • v11: ransomed... redeemed — Padah specifically means to ransom, while ga'al refers to the action of a kinsman-redeemer.
  • v12: to the grain, and to the new wine, and to the oil, and to the young — Retains the exact polysyndetic repetition of the preposition 'al and the conjunction ve.
  • v12: languish — Da'avah denotes fainting, wasting away, or languishing.
  • v13: young men and old men together — Translates the merism directly without inserting the extraneous word 'both'.
  • v14: abundance — Deshen refers to fatness or abundance; 'abundance' conveys the positive satisfaction in contemporary English.
  • v15: weeping of bitter grief — Tamrurim is an intensive plural defining the bitterness of the weeping.
  • v15: Rachel is weeping for her children. She refuses to be comforted for her children — Rendering the repeated phrase 'for her children' ('al baneha) strictly preserves the emotional refrain.
  • v15: are no more — Translating eynennu as 'are no more' reflects the cessation of presence, a point disputed among traditions that read this typologically of the slaughter of the Holy Innocents.
  • v16: Keep your voice from weeping, and your eyes from tears — Preserves the parallel privative prepositions (min) in contemporary phrasing.
  • v17: future — Aharit denotes the latter part, end, or future destiny; 'future' captures this elegantly.
  • v18: Hearing I have heard — Preserves the figura etymologica formed by the infinitive absolute and finite verb exactly.
  • v18: Turn me, and I will turn — The literal rendering 'Turn me, and I will turn' preserves the syntax of the Hiphil imperative and Qal imperfect without settling the dispute over monergistic versus prevenient grace.
  • v19: after my turning — Preserves the cognate connection to the root shuv used centrally in verse 18.
  • v19: after my being made to know — The niphal infinitive of yada' implies being brought to a state of knowledge or realization.
  • v20: remembering I will remember him still — Preserves the precise figura etymologica of zakhor ezkrennu.
  • v20: pitying I will pity him — Maintains the cognate pairing rahem arahamennu, emphasizing profound divine compassion.
  • v21: Set up road markers for yourself, make yourself guideposts — Uses contemporary terms while maintaining the parallel feminine singular imperatives.
  • v22: backsliding daughter — Ha-bat ha-shovevah derives from the root shovav (to turn back/away), echoing the pervasive theme of turning.
  • v22: a female will encompass a male — Translating nekevah and gaver literally as 'female' and 'male' reflects the biological emphasis in the Hebrew, touching traditions that read this as a prophecy of the Virgin Mary.
  • v23: restore their fortunes — Shuv shevut is a recognized Hebrew idiom for restoring fortunes or restoring a situation, extending beyond merely returning captives.
  • v25: For I satisfy the weary soul, and every sorrowing soul I replenish — The perfect verbs function contextually as prophetic perfects or performatives indicating a standing truth.
  • v27: seed of man and the seed of beast — Translates the singular collective zera' with the singular nouns adam and behemah exactly as patterned in the text.
  • v28: uproot, and to tear down, and to overthrow, and to destroy, and to bring harm — Translates the five destructive infinitives precisely and polysyndetically, matching the rhythm of the source.
  • v31: cut a new covenant — Translating karat as 'cut' grounds the text in its source idiom, avoiding vocabulary that would settle whether this covenant is structurally distinct or a new administration of the Covenant of Grace.
  • v32: my covenant which they broke — Translates the relative clause simply, leaving traditions to debate whether this broken covenant represents the condemning function of the Law.
  • v32: husband — Ba'alti bam can mean 'master' or 'husband'; 'husband' fits the marital covenant metaphor spanning Jeremiah.
  • v33: I will put my law within them — The rendering 'my law within them' preserves the internal focus without settling whether this law is identical to the Decalogue or represents the Gospel.
  • v34: they will all know me — A direct rendering of yede'u oti keeps the text neutral regarding disputes over infant baptism versus conscious faith.
  • v34: I will forgive their iniquity, and I will remember their sin no more — The straightforward rendering 'forgive... remember no more' aligns neutrally with the text, accommodating traditions grounding believers' assurance of salvation in this unilateral promise.
  • v35: fixed laws — Hukkot refers to prescribed boundaries or natural laws set by divine command.
  • v36: offspring — While zera' literally means seed, 'offspring' cleanly communicates its application to descendants in contemporary English.
  • v38: built for the LORD — Translates the preposition lamed as 'for' to indicate dedication rather than spatial direction.
  • v40: will not be uprooted and will not be torn down — Translates the passive verbs yinnatesh and yehares to mirror the exact active roots used in verse 28.
Limites que vale a pena conhecer
  • 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.

Ver todo o processo passo a passo → · Gerado por IA em Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)