TRV
Translation
King James Version
Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.
Complete Jewish Bible
don't carry anything out of your houses on Shabbat; and don't do any work. Instead, make Shabbat a holy day. I ordered your ancestors to do this,
Berean Standard Bible
You must not carry a load out of your houses or do any work on the Sabbath day, but you must keep the Sabbath day holy, just as I commanded your forefathers.
American Standard Version
neither carry forth a burden out of your houses on the sabbath day, neither do ye any work: but hallow ye the sabbath day, as I commanded your fathers.
World English Bible Messianic
neither carry a burden out of your houses on the Sabbath day, neither do any work: but make the Sabbath day holy, as I commanded your fathers.
Geneva Bible (1599)
Neither cary foorth burdens out of your houses in the Sabbath day: neither doe yee any worke, but sanctifie the Sabbath, as I commanded your fathers.
Young's Literal Translation
Nor do ye take out a burden from your houses on the day of rest, Yea, any work ye do not do, And ye have sanctified the day of rest, As I have commanded your fathers.
In the KJVVerse 19,380 of 31,102
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Commentary on Jeremiah 17 verses 19–27
19 ¶ Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;
20 And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
21 Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem;
22 Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.
23 But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.
24 And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;
25 Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.
26 And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.
27 But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
These verses are a sermon concerning sabbath-sanctification. It is a word which the prophet received from the Lord, and was ordered to deliver in the most solemn and public manner to the people; for they were sent not only to reprove sin, and to press obedience, in general, but they must descend to particulars. This message concerning the sabbath was probably sent in the days of Josiah, for the furtherance of that work of reformation which he set on foot; for the promises here (Jer 17:25, Jer 17:26) are such as I think we scarcely find when things come nearer to the extremity. This message must be proclaimed in all the places of concourse, and therefore inthe gates, not only because through them people were continually passing and repassing, but because in them they kept their courts and laid up their stores. It must be proclaimed (as the king or queen is usually proclaimed) at the court-gate first, the gate by which the kings of Judah come in and go out, Jer 17:19. Let them be told their duty first, particularly this duty; for, if sabbaths be not sanctified as they should be, the rulers of Judah are to be contended with (so they were, Neh 13:17), for they are certainly wanting in their duty. He must also preach it in all the gates of Jerusalem. It is a matter of great and general concern; therefore let all take notice of it. Let the kings of Judah hear the word of the Lord (for, high as they are, he is above them), and all the inhabitants of Jerusalem, for, mean as they are, he takes notice of them, and of what they say and do on sabbath days. Observe,
I. How the sabbath is to be sanctified, and what is the law concerning it, Jer 17:21, Jer 17:11. 1. They must rest from their worldly employment on the sabbath day, must do no servile work. They must bear no burden into the city nor out of it, into their houses nor out of them; husbandmen's burdens of corn must not be carried in, nor manure carried out; nor must tradesmen's burdens of wares or merchandises be imported or exported. There must not a loaded horse, or cart, or wagon, be seen on the sabbath day either in the streets or in the roads; the porters must not ply on that day, nor must the servants be suffered to fetch in provisions or fuel. It is a day of rest, and must not be made a day of labour, unless in case of necessity. 2. They must apply themselves to that which is the proper work and business of the day: "Hallow you the sabbath, that is, consecrate it to the honour of God and spend it in his service and worship." It is in order to this that worldly business must be laid aside, that we may be entire for, and intent upon, that work, which requires and deserves the whole man. 3. They must herein be very circumspect: "Take heed to yourselves, watch against every thing that borders upon the profanation of the sabbath." Where God is jealous we must be cautious. "Take heed to yourselves, for it is at your peril if you rob God of that part of your time which he has reserved to himself." Take heed to your souls (so the word is); in order to the right sanctifying of sabbaths, we must look well to the frame of our spirits and have a watchful eye upon all the motions of the inward man. Let not the soul be burdened with the cares of this world on sabbath days, but let that be employed, even all that is within us, in the work of the day. And, 4. He refers them to the law, the statute in this case made and provided: "This is no new imposition upon you, but is what I commanded your fathers; it is an ancient law; it was an article of the original contract; nay, it was a command to the patriarchs."
II. How the sabbath had been profaned (Jer 17:23): "Your fathers were required to keep holy the sabbath day, but they obeyed not; they hardened their necks against this as well as other commands that were given them." This is mentioned to show that there needed a reformation in this matter, and that God had a just controversy with them for the long transgression of this law which they had been guilty of. They hardened their necks against this command, that they might not hear and receive instruction concerning other commands. Where sabbaths are neglected all religion sensibly goes to decay.
III. What blessings God had in store for them if they would make conscience of sabbath-sanctification. Though their fathers had been guilty of the profanation of the sabbath they should not only not smart for it, but their city and nation should recover its ancient glory, if they would keep sabbaths better, Jer 17:24-26. Let them take care to hallow the sabbath and do no work therein; and then, 1. The court shall flourish. Kings in succession, or the many branches of the royal family at the same time, all as great as kings, with the other princes that sit upon the thrones of judgment, the thrones of the house of David (Psa 122:5), shall ride in great pomp through the gates of Jerusalem, some in chariots and some on horses, attended with a numerous retinue of the men of Judah. Note, The honour of the government is the joy of the kingdom; and the support of religion would contribute greatly to both. 2. The city shall flourish. Let there be a face of religion kept up in Jerusalem, by sabbath-sanctification, that it may answer to its title, the holy city, and then it shall remain for ever, shall for ever be inhabited (so the word may be rendered); it shall not be destroyed and dispeopled, as it is threatened to be. Whatever supports religion tends to establish the civil interests of a land. 3. The country shall flourish: The cities of Judah and the land of Benjamin shall be replenished with vast numbers of inhabitants, and those abounding in plenty and living in peace, which will appear by the multitude and value of their offerings, which they shall present to God. By this the flourishing of a country may be judged of, What does it do for the honour of God? Those that starve their religion either are poor or are in a fair way to be so. 4. The church shall flourish: Meat-offerings, and incense, and sacrifices of praise, shall be brought to the house of the Lord, for the maintenance of the service of that house and the servants that attend it. God's institutions shall be conscientiously observed; no sacrifice nor incense shall be offered to idols, nor alienated from God, but every thing shall go in the right channel. They shall have both occasion and hearts to bring sacrifices of praise to God. This is made an instance of their prosperity. Then a people truly flourish when religion flourishes among them. And this is the effect of sabbath-sanctification; when that branch of religion is kept up other instances of it are kept up likewise; but, when that is lost, devotion is lost either in superstition or in profaneness. It is a true observation, which some have made, that the streams of all religion run either deep or shallow according as the banks of the sabbath are kept up or neglected.
IV. What judgments they must expect would come upon them if they persisted in the profanation of the sabbath (Jer 17:27): "If you will not hearken to me in this matter, to keep the gates shut on sabbath days, so that there may be no unnecessary entering in, or going out, on that day - if you will break through the enclosure of the divine law, and lay that day in common with other days - know that God will kindle a fire in the gates of your city," intimating that it shall be kindled by an enemy besieging the city and assaulting the gates, who shall take this course to force an entrance. Justly shall those gates be fired that are not used as they ought to be to shut out sin and to keep people in to an attendance on their duty. This fire shall devour even the palaces of Jerusalem, where the princes and nobles dwelt, who did not use their power and interest as they ought to have done to keep up the honour of God's sabbaths; but it shall not be quenched until it has laid the whole city in ruins. This was fulfilled by the army of the Chaldeans, Jer 52:13. The profanation of the sabbath is a sin for which God has often contended with a people by fire.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–27. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 20 and following) Thus says the Lord: Guard your souls, and do not carry burdens on the Sabbath day, or bring them through the gates of Jerusalem. And do not cast burdens out of your houses on the Sabbath day, and you shall not do any work, and sanctify the Sabbath day, as I commanded your fathers. But they did not listen, nor inclined their ear, and they stiffened their necks (and what is not found in Hebrew, against their fathers), so that they would not listen to me, and would not receive discipline. And it will be, says the Lord, if you listen to me, that you shall not carry burdens through the gates of this city on the Sabbath day, and if you sanctify the Sabbath day and do not do any work on it, then the kings and princes occupying the throne of David shall enter through the gates of this city. They shall arrive in chariots and on horses, along with their princes, the men of Judah, the inhabitants of Jerusalem. And this city shall be inhabited forever. And they shall come from the cities of Judah, and from the surrounding of Jerusalem, and from the land of Benjamin, and from the plains, and from the mountains, and from the south, bearing burnt offerings and sacrifices (or incense) and grain offerings (or manna) and frankincense, and they shall bring an offering (or praise) into the house of the Lord. But if you will not listen to me to hallow the Sabbath day, and not to carry burdens, and not to bring them in through the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it shall devour the palaces of Jerusalem, and it shall not be quenched. I decided to disregard the commandment of the Sabbath restored through Jeremiah in vain, so that we may understand all at the same time. He who does not carry the burdens of sins on the day of rest and Sabbath guards his soul: nor does he bring them through the gates of Jerusalem, which virtues we should receive. And do not, he says, cast off burdens from your houses. For they are not to be carried, but to be completely cast away. And do not do any work, either servile or that which is written: 'Food for the stomach and the stomach for food,' but God will destroy both this and that (I Cor. VI, 13); but that work must be done, of which the Savior speaks; 'Work for the work that does not perish' (John VI, 27). Sanctify, he says, the Sabbath day, so that we may spend all the time of our life in sanctification, just as our fathers Abraham, Isaac, and Jacob did. And when God commanded these things, they did not incline their ear, certainly not their mind, nor their flesh; but they hardened their neck, rejecting the yoke of the Law, and having a likeness to untamed animals by metaphor. Let us see what is the reward of those who do not bear the burdens of the Sabbath day and sanctify it. Kings will enter through the gates of this city, whose heart is in the hand of God, and who reign over their bodies (Prov. 21); and princes sitting on the throne of David, in order to imitate the example of Christ, and those who ride in chariots and on horses, of whom it is written: The chariots of God are ten thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place (Psalm 68:17). And elsewhere: Your horses are a salvation (Habakkuk 3:8). Every man who confesses God and dwells in Jerusalem, of which it is said: His place is in Salem (or Jerusalem), that is, in peace, and his dwelling is in Zion (Psalm 75:2), and the Church of God will dwell there forever. They will come from the cities of Judah and from around Jerusalem, of which we have already spoken, and from the land of Benjamin, who is the son of strength and the right hand, and from the plains, which in Hebrew is called Sephela, and it signifies a plain understanding of history, and from the mountains, namely the lofty doctrines, and from the South, of which it is written: God will come from the South (Habbakuk 3:3). Where there is heat and full light, and where all cold is expelled: Carrying, he says, holocausts, consecrating themselves to God, and a victim, or incense, so that they may say: 'A sacrifice of a broken spirit, O Lord' (Psalm 50:19). And, we are a sweet odor of Christ in every place (1 Corinthians 2:15). And elsewhere: 'Let my prayer be directed as incense in your sight' (Psalm 140:2). And the sacrifice, for which the 70 translators themselves put down the Hebrew word Manaa, which, by a most wicked custom, indeed the negligence of the scribes, is read as manna in our language. And thus, concerning which it is written: 'Why do you bring me frankincense from Sheba?' (Jeremiah 6:20) And they bring an offering, which in Hebrew is called Thoda, and can be translated into a thanksgiving. And which praise the Septuagint translated. Into the house of David, no doubt into the Church. These are the rewards of those who sanctify the Sabbath and are not burdened with any weight. But if, he says, you do not listen to my commandments, and do what I have not commanded to be done: I will kindle a fire in its gates, that is, in Jerusalem, about which it is said: 'All of them, like a baker's oven, their hearts' (Hosea 7:4): who devour houses or streets of Jerusalem, which the LXX translated as alleys, Aquila and Symmachus as turrets, and are called Armanoth in Hebrew. And this fire will never be extinguished, as the Apostle says: Each one's work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person's work (1 Cor. 3:13). And again: If anyone's work is burned up, they will suffer loss but yet will be saved - even though only as one escaping through the flames (ibid., 15). But if our Judaizing opponents reject this figurative interpretation, they will either be compelled to be Jews and observe the Sabbath and circumcise foreskins, or certainly censure the Savior who commanded the paralyzed man on the Sabbath to take up his bed, as the Evangelist says: Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God (John 5:18).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 17:22 delivers a profound divine injunction to the people of Judah, emphatically reiterating the timeless command to observe the Sabbath day as a sacred time of rest and consecration. This prophetic warning strictly forbids engaging in any form of labor or transporting commercial goods from their homes on the Sabbath, underscoring that this was not a novel decree but a foundational covenant requirement established with their ancestors. The verse highlights God's unwavering expectation for His people to honor the Sabbath, directly linking their obedience to the nation's spiritual vitality and continued well-being in the promised land.
CONTEXT
Literary Context: Jeremiah 17:22 is situated within a powerful prophetic indictment where Jeremiah confronts Judah with their deep-seated idolatry, spiritual rebellion, and pervasive unfaithfulness to God's covenant. Chapters 16-17 specifically detail the inevitable judgment of Babylonian exile as a consequence of their sin, contrasting the futility of human trust with the blessedness of absolute reliance on the Lord. This particular command regarding Sabbath observance follows a direct call to repentance and a stark warning concerning the deceitfulness of the human heart (as seen in Jeremiah 17:9-10). The immediate preceding verses (Jeremiah 17:19-21) depict Jeremiah standing at the gates of Jerusalem, publicly delivering this very message to the kings, princes, and all the inhabitants, thereby emphasizing the public, urgent, and all-encompassing nature of the divine instruction. The subsequent verses (Jeremiah 17:23-27) explicitly delineate the blessings contingent upon obedience and the severe judgment of fire and destruction that awaits Jerusalem if the Sabbath continues to be profaned.
Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during the volatile late 7th and early 6th centuries BCE, a period marked by the decline of the Neo-Assyrian Empire, the ascendance of Babylon as the dominant regional power, and the final, tumultuous decades of the Kingdom of Judah before its collapse and the Babylonian exile. Despite their unique covenant relationship with Yahweh, the people of Judah had largely adopted the pagan practices of surrounding nations and had significantly neglected core tenets of the Mosaic Law, including the crucial observance of the Sabbath. The carrying of "burdens" (מַשָּׂא, massâʼ) and engaging in "work" (מְלָאכָה, mᵉlâʼkâh) on the Sabbath were widespread violations, indicative of a pervasive commercialism and a profound disregard for the sacred rhythm God had established. The Sabbath was far more than simply a day off; it was a fundamental sign of the covenant between God and Israel (as clearly stated in Exodus 31:13) and a perpetual remembrance of God's creation and His mighty act of deliverance from slavery in Egypt (Deuteronomy 5:15). Their consistent failure to observe it thus demonstrated a profound spiritual apathy, a lack of trust in God's provision, and a rejection of their unique identity as God's chosen people.
Key Themes: Jeremiah 17:22 powerfully contributes to several overarching themes within the book of Jeremiah and the broader Old Testament narrative. Firstly, it underscores the Sanctity of the Sabbath, emphasizing its divine origin and its foundational purpose as a day set apart exclusively for God. This theme is central to the covenant relationship, as articulated in the Decalogue (Exodus 20:8-11) and reiterated in the Levitical laws (Leviticus 23:3). Secondly, the verse highlights the critical theme of Obedience and Consequences, demonstrating unequivocally that national well-being, prosperity, and continued habitation in the promised land were directly contingent upon the nation's fidelity to God's commands. Jeremiah consistently warns that persistent disobedience will inevitably lead to severe divine judgment, a message echoed throughout the prophetic books and foundational to the Deuteronomic covenant (Deuteronomy 28). Finally, this command powerfully reinforces the theme of Covenant Fidelity. The Sabbath served as a tangible, weekly expression of Israel's commitment to their covenant with Yahweh, and its widespread neglect signified a deeper spiritual adultery and a rejection of God's sovereign authority over their lives, their time, and their very existence.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 17:22 masterfully employs several potent literary devices to convey its urgent and authoritative message. Anaphora is prominently featured in the repeated "Neither... neither..." structure, creating a strong, emphatic prohibition that leaves no room for ambiguity regarding the types of activities forbidden. This insistent repetition underscores the comprehensive nature of the Sabbath command and the seriousness of its violation. The verse also utilizes effective Contrast, setting the negative commands ("Neither carry forth... neither do ye any work") against the singular, crucial positive injunction ("but hallow ye the sabbath day"). This highlights that true Sabbath observance is not merely about abstaining from certain actions, but actively dedicating the day to holiness and God's purposes. Furthermore, the phrase "as I commanded your fathers" serves as a powerful Appeal to Authority and Tradition, grounding the current command in the immutable, historical covenant established by God Himself. This rhetorical strategy reminds the audience that the Sabbath law is not a new burden but an ancient, foundational requirement, thereby intensifying the gravity of their current disobedience. The entire verse functions as a profound Covenant Reminder, recalling Israel's foundational relationship with God and the sacred terms of that divine agreement.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 17:22 powerfully reasserts the enduring theological significance of the Sabbath, portraying it not merely as a legalistic observance, but as a profound expression of trust in God's sovereignty and His unfailing provision. The command to "hallow" the day emphasizes that true rest is not simply inactivity but a sacred pause, a deliberate act of consecration that acknowledges God as the ultimate source of all life, sustenance, and blessing. Israel's pervasive failure to observe the Sabbath was symptomatic of a deeper spiritual malaise—a fundamental lack of faith that God would provide, leading them to rely instead on their own ceaseless labor and commercial pursuits, even on His holy day. This verse directly connects the nation's spiritual health and their very presence in the land to their obedience to this foundational commandment, illustrating that covenant faithfulness is holistic, encompassing both profound spiritual devotion and meticulous practical living.
REFLECTION AND APPLICATION
While the specific legalistic requirements of the Old Testament Sabbath are understood with new covenant freedom and perspective for believers today, the underlying principles of Jeremiah 17:22 remain profoundly relevant and spiritually nourishing. The divine call to "hallow" a day of rest serves as a powerful counter-cultural challenge to our modern tendency towards relentless productivity, incessant activity, and pervasive consumerism. It invites us to intentionally and deliberately set aside time not for personal gain, endless tasks, or self-serving entertainment, but for genuine spiritual renewal, corporate worship, and intimate communion with God. This sacred practice fosters a deeper trust in God's sovereign provision, reminding us that our ultimate security, well-being, and identity do not depend solely on our ceaseless labor or accomplishments. It encourages a healthy, God-ordained rhythm of work and rest, preventing burnout, cultivating spiritual resilience, and nurturing a more profound relationship with our Creator. Ultimately, honoring a designated day of rest is an act of humble submission to God's divine design, a tangible way to prioritize His presence, His purposes, and His peace above all else in our busy lives.
Questions for Reflection
FAQ
What was the significance of carrying "burdens" on the Sabbath?
Answer: Carrying "burdens" (Hebrew: massâʼ) on the Sabbath was a specific and significant violation of the Sabbath commandment because it typically involved commercial activity, trade, or the transport of goods for labor. It represented engaging in the very kind of ordinary, gainful work and economic pursuit that God had explicitly forbidden on His holy day. The prohibition aimed to ensure a complete cessation of all economic and physical labor, allowing the day to be set apart exclusively for rest, worship, and focused attention on God, rather than on worldly gain. The seriousness of this violation is underscored in passages like Nehemiah 13:15-22, where Nehemiah took drastic measures to stop such practices in post-exilic Jerusalem.
How does "hallowing" the Sabbath differ from merely not working?
Answer: "Hallowing" (Hebrew: qâdash) the Sabbath goes far beyond a mere cessation of labor; it signifies actively treating the day as holy, consecrated, and set apart for God's divine purposes. While refraining from work is a necessary component of Sabbath observance, hallowing implies a positive and intentional dedication of the day to spiritual activities, corporate worship, personal reflection, and communion with God. It involves a deliberate shift in focus from worldly concerns and personal gain to divine matters, recognizing God's sovereignty over time and life itself. It's about consecrating the day, making it distinct and sacred, as opposed to simply taking a day off for leisure. This concept is deeply rooted in God's own act of resting and blessing the seventh day after creation in Genesis 2:3.
CHRIST-CENTERED FULFILLMENT
Jeremiah's impassioned command to "hallow the Sabbath" finds its ultimate fulfillment and profound spiritual depth in the person and work of Jesus Christ. While the Old Covenant Sabbath was a shadow, a prophetic pointer to a greater reality, Christ Himself is the very substance and embodiment of that reality (as profoundly articulated in Colossians 2:16-17). Jesus boldly declared Himself "Lord even of the Sabbath day" (Matthew 12:8), demonstrating His sovereign authority over its interpretation and revealing that true Sabbath rest is found not in legalistic adherence to external regulations, but in a living relationship with Him. He consistently performed acts of healing and mercy on the Sabbath, revealing that the day was made for humanity's good and flourishing, not humanity for the day's rigid observance (Mark 2:27). Through His finished work on the cross, Christ provides the ultimate, eternal rest from the crushing burden of sin, the futility of self-effort, and the relentless demands of the law (Matthew 11:28-30). The "Sabbath rest" that remains for the people of God (Hebrews 4:9-10) is a glorious spiritual reality, a continuous state of trusting in Christ's completed redemption and ceasing from our own works to earn salvation or righteousness. Thus, Jeremiah's ancient call to hallow a specific day points forward to the spiritual hallowing of our entire lives, consecrated to God through unwavering faith in the One who is our perfect and everlasting rest.