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À propos de la notation chiffrée

Les chiffres sont les notes d'une gamme

La notation chiffrée (jianpu, 简谱) note une mélodie avec des chiffres plutôt qu'avec des notes sur une portée. Pas besoin de savoir lire la musique : avancez une petite étape à la fois et appuyez sur Écouter sous un exemple pour l'entendre pendant que chaque chiffre s'allume. Le son ne démarre que lorsque vous appuyez sur Écouter.

Au lieu de notes sur une portée, chaque note est un chiffre de 1 à 7. Ce sont les sept degrés de la gamme que vous connaissez déjà : do ré mi fa sol la si. Après le 7, la gamme recommence au 1.

Les sept chiffres avec leur nom. Appuyez sur Écouter et dites chaque nom quand son chiffre s'allume.
Chantez avec : do ré mi fa sol, puis redescendez jusqu'au do.

Si vous savez chanter do ré mi, vous savez déjà chanter chaque chiffre de 1 à 7. Touchez ou cliquez sur un chiffre pour entendre cette seule note.

« 1=C » indique où commencer

En haut à gauche de la partition, vous verrez par exemple 1=C. Cela signifie que le chiffre 1 (do) est la note C, et que tous les autres chiffres montent à partir de là. 1=G signifie que do est G : toute la mélodie est un peu plus haute. Rien d'autre ne change : les mêmes chiffres dessinent la même forme, simplement plus haut ou plus bas.

1=C : do est C.
1=G : les mêmes chiffres, en partant plus haut.

Vous ne savez pas où est le C ? Au piano, c'est la touche blanche juste à gauche des deux touches noires. Ou ignorez la lettre et commencez sur une note confortable pour votre voix : la mélodie doit seulement garder sa forme. Les boutons − et + de la tonalité, sur la page d'un cantique, la déplacent pour vous.

Les points montent ou descendent une note

Un point au-dessus d'un chiffre signifie une octave plus haut. Un point en dessous signifie une octave plus bas. Deux points : deux octaves. Sans point, c'est le registre médian, où se trouve l'essentiel d'une mélodie. Le nom reste le même ; seule la hauteur change.

Le même chiffre à trois hauteurs : point en dessous, sans point, point au-dessus.
Une mélodie qui monte : elle commence sur un sol grave et finit sur un do aigu.

Combien de temps dure chaque note

Battez la mesure du pied à allure régulière : chaque battement est un temps. Un chiffre simple dure un temps : vous chantez donc un nouveau chiffre à chaque battement. Les tirets, les traits et les points modifient cela.

Un chiffre simple dure un temps

Quatre chiffres, quatre temps : un chiffre par battement.

Un tiret prolonge la note

Chaque tiret ajoute un temps. Le 5 dure deux temps et le 3 en dure quatre.

Un trait en dessous la raccourcit

Un trait vaut un demi-temps : deux chiffres soulignés se partagent donc un temps. (Deux traits valent un quart de temps.)

Un point après l'allonge de moitié

Un point après un chiffre ajoute la moitié de sa durée. Le premier 5 dure un temps et demi, et le 3 court complète le second temps.

0 signifie silence

Un 0 est un temps de silence. Continuez à compter et à battre la mesure, mais ne chantez pas. Les tirets après un 0 allongent le silence, comme ils allongent une note.

Chantez 1 3 5, faites silence un temps, puis redescendez. Les silences s'allument aussi, pour que vous sentiez la pause.

Barres de mesure et indication de mesure

Les traits verticaux découpent la musique en mesures qui contiennent toutes le même nombre de temps. Les deux petits chiffres du début, comme 4/4 ou 3/4, indiquent combien : 4/4, c'est quatre temps par mesure, 3/4 trois. Le premier temps de chaque mesure est le plus fort : appuyez-vous un peu dessus. Une double barre à bord épais marque la fin.

4/4 : comptez 1 2 3 4, 1 2 3 4. Le premier temps de chaque mesure sonne un peu plus fort.
3/4 : comptez 1 2 3, 1 2 3, comme une valse.

Courbes : liaisons de prolongation et de phrasé

Une courbe au-dessus des chiffres les relie. Si elle relie deux fois le même chiffre, c'est une liaison de prolongation : chantez la note une seule fois et tenez-la pour les deux. Si elle relie des chiffres différents, c'est une liaison de phrasé : chantez-les tous sur une seule syllabe, en glissant de l'un à l'autre.

Une liaison de prolongation : le 5 est chanté une fois et tenu au-delà de la barre de mesure, six temps en tout.
Une liaison de phrasé : « Lui » est chanté sur deux notes, 3 puis 2.

Les paroles sont sous les chiffres

Chaque chiffre reçoit une syllabe, écrite juste en dessous. Un petit tiret après un morceau de mot signifie que le mot continue sous le chiffre suivant. Si un chiffre n'a rien en dessous, il appartient à une courbe ou à un tiret : continuez la syllabe en cours.

À lire de gauche à droite, une syllabe par chiffre : Ah ! vous di-rai-je, Ma-man.

Signes de reprise et fins 1. 2.

Une barre de mesure avec deux points, :|, signifie : revenez en arrière et chantez cette partie une seconde fois, depuis le signe |: correspondant (ou depuis le début s'il n'y en a pas). Parfois la reprise a deux fins. Chantez la fin 1. la première fois ; à la reprise, sautez-la et chantez la fin 2. à la place.

Écoutez-le : vous entendez la fin 1., la reprise, puis la fin 2. Regardez la surbrillance revenir en arrière.

Tonalités mineures : « 6=A »

Un chant en mode mineur, qui sonne en général plus grave ou plus tendre, porte une indication comme 6=A au lieu de 1=C. Elle signifie que le chiffre 6 (la) est la note d'attache, ici A. Les chiffres gardent leur nom habituel ; la mélodie se sent chez elle sur le 6 et y finit souvent. 6=A utilise les mêmes notes que 1=C.

Elle commence et finit sur le 6 (la), la note d'attache. Écoutez la couleur plus sombre.

Tout ensemble : une ligne de cantique

Voici la première ligne du cantique 8, « Praise God, from whom all blessings flow », en notation chiffrée. Essayez d'abord le tempo lent, et chantez les paroles au moment où chaque chiffre s'allume.

1=G à 4/4. Trois temps de silence, puis « Praise » sur le temps 4. Les points sous 7, 6 et 5 signifient que ces notes descendent d'une octave.

Testez-vous

Quatre questions rapides, sans score et sans pression. Touchez une réponse pour voir tout de suite pourquoi elle est juste ou fausse. Vous pouvez toujours essayer une autre réponse.

Touchez le chiffre qui est tenu le plus longtemps.

Touchez le 5 qui est une octave plus haut que le premier 5.

Que signifie un 0 ?

Avec 1=G, quelle note est le chiffre 1 ?

À essayer sur un cantique

Vous avez ouvert ceci depuis un cantique qui a une vue Numérotée : vous pouvez donc essayer tout de suite.

  1. Regardez en haut à gauche de la partition : la tonalité, comme 1=D, et l'indication de mesure, comme 3/4.
  2. Trouvez le premier chiffre et chantez-le. Puis suivez les chiffres de gauche à droite avec les paroles en dessous, une syllabe par chiffre. Appuyez sur Lecture dans le lecteur pour entendre l'enregistrement pendant que vous suivez.
  3. Les lettres au-dessus des chiffres (C, G7) sont des accords pour guitare ou piano. Ignorez-les pendant que vous apprenez la mélodie.
  4. Pour être guidé, ouvrez l'onglet Apprendre et appuyez sur Lecture. Sous Affichage, réglez la notation du mode Apprendre sur Numérotée (ou choisissez d'abord Numérotée dans l'onglet Partition). Pour les cantiques qui ont des lignes chiffrées, chaque ligne de chiffres défile à l'écran en rythme avec l'enregistrement pendant qu'une balle rebondissante suit les paroles ; les autres cantiques y montrent la notation piano. Le menu Vitesse permet de ralentir.

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Let us contemplate the grape vine

The Way of the Cross The Way of Fruitfulness

English635
1
Let us contemplate the grape vine,
From its life now let us learn,
How its growth is fraught with suff’ring,
Midst environment so stern;
How unlike the untamed flowers
Growing in the wilderness
In a maze of wild confusion,
Making patterns numberless.
2
But the blossoms of the grape vine
Without glory are and small;
Though they do have some expression,
They are hardly seen withal.
But a day since they have flowered
Into fruit the blooms have grown;
Never may they wave corollas
With luxuriant beauty shown.
3
To a post the vine is fastened;
Thus it cannot freely grow;
When its branches are extended,
To the trellis tied they go.
To the stony soil committed,
Drawing thence its food supply;
It can never choose its own way,
Or from difficulty fly.
4
Oh, how beautiful its verdure,
Which in spring spreads o’er the field.
From life’s energy and fullness
Growth abundant doth it yield.
Till it’s full of tender branches
Twining freely everywhere,
Stretching ’gainst the sky’s deep azure
Tasting sweetly of the air.
5
But the master of the vineyard
Not in lenience doth abide,
But with knife and pruning scissors
Then would strip it of its pride.
Caring not the vine is tender,
But with deep, precision stroke
All the pretty, excess branches
From the vine are neatly broke.
6
In this time of loss and ruin,
Dare the vine self-pity show?
Nay, it gives itself more fully
To the one who wounds it so,
To the hand that strips its branches,
Till of beauty destitute,
That its life may not be wasted,
But preserved for bearing fruit.
7
Into hard wood slowly hardens
Every stump of bleeding shoot,
Each remaining branch becoming
Clusters of abundant fruit.
Then, beneath the scorching sunshine,
Leaves are dried and from it drop;
Thus the fruit more richly ripens
Till the harvest of the crop.
8
Bowed beneath its fruitful burden,
Loaded branches are brought low—
Labor of its growth thru suff’ring
Many a purposed, cutting blow.
Now its fruit is fully ripened,
Comforted the vine would be;
But the harvest soon is coming,
And its days of comfort flee.
9
Hands will pick and feet will trample
All the riches of the vine,
Till from out the reddened wine-press
Flows a river full of wine.
All the day its flow continues,
Bloody-red, without alloy,
Gushing freely, richly, sweetly,
Filling all the earth with joy.
10
In appearance now the grape vine
Barren is and pitiful;
Having given all, it enters
Into night inscrutable.
No one offers to repay it
For the cheering wine that’s drunk,
But ’tis stripped and cut e’en further
To a bare and branchless trunk.
11
Yet its wine throughout the winter
Warmth and sweetness ever bears
Unto those in coldness shiv’ring,
Pressed with sorrow, pain, and cares.
Yet without, alone, the grape vine
Midst the ice and snow doth stand,
Steadfastly its lot enduring,
Though ’tis hard to understand.
12
Winter o’er, the vine prepareth
Fruit again itself to bear;
Budding forth and growing branches,
Beauteous green again to wear;
Never murmuring or complaining
For the winter’s sore abuse,
Or for all its loss desiring
Its fresh off’ring to reduce.
13
Breathing air, untainted, heavenly,
As it lifts its arms on high,
Earth’s impure, defiled affections
Ne’er the vine may occupy.
Facing sacrifice, yet smiling,
And while love doth prune once more,
Strokes it bears as if it never
Suffered loss and pain before.
14
From the branches of the grape vine
Sap and blood and wine doth flow.
Does the vine, for all it suffered,
Lost, and yielded, poorer grow?
Drunkards of the earth and wanderers,
From it drink and merry make.
From their pleasure and enjoyment
Do they richer thereby wake?
15
Not by gain our life is measured,
But by what we’ve lost ’tis scored;
’Tis not how much wine is drunken,
But how much has been outpoured.
For the strength of love e’er standeth
In the sacrifice we bear;
He who has the greatest suff’ring
Ever has the most to share.
16
He who treats himself severely
Is the best for God to gain;
He who hurts himself most dearly
Most can comfort those in pain.
He who suffering never beareth
Is but empty “sounding brass”;
He who self-life never spareth
Has the joys which all surpass.

Copyright Living Stream Ministry. Used by permission.

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Sylvester D Chatman

Saint Louis, MO, United States

févr. 15, 2026

Because brother Watchman Nee was so precious and valuable for the fulfillment of God's economy, the time of his suffering and testing could not be shortened, as we see vividly portrayed here in Hymn 635. Our dear brother Nee's life was not only a reproduction of Christ but also a reproduction of Joseph in the book of Genesis. May the spirit of this hymn become our experience, expression, and even our enjoyment. Both brother Witness Lee and Andrew Murray say it best in this ministry excerpt:

"Andrew Murray once said a word like this: The good minister of the Word should always minister more than what he has experienced. This means that we should speak more according to the vision than according to the fulfillment of the vision. Even if our vision has not been fulfilled, we should still speak of it to others. The time will come when our vision will be fulfilled. Joseph's dreams were eventually fulfilled through his interpretation of the dream of the cupbearer. It was just a matter of days before the dreams of the cupbearer and baker were fulfilled. When the dreams of Joseph's companions were fulfilled, Joseph was confirmed and strengthened. If I had been Joseph, I would certainly have been encouraged, and I would have said, "Even though I have not yet seen the fulfillment of my dreams, I have the confirmation that the fulfillment will certainly come. I interpreted the dreams of these two men, and the interpretations have come to pass. This will also happen in the case of my dreams. My fulfillment will also come."

The fulfillment of the dreams of Joseph's companions came in a few days. But Joseph was tried further by the fact that his dreams were not fulfilled for another period of time (Gen. 40:14, 23). Genesis 41:1 indicates that another two full years went by. During these last two years, the test was most difficult. Before the cupbearer left the prison, Joseph pleaded with him to remember him, saying, "Remember my being with you when it is well with you, and please do me a kindness and make mention of me to Pharaoh and so have me brought out of this house" (40:14) Joseph seemed to be saying to the cupbearer, "When you are restored, remember my being with you. Don't just remember yourself. When you are doing well and everything is going well with you, please remember me." Nevertheless, the cupbearer forgot Joseph. Joseph's dreams were confirmed, but they were still not fulfilled.

Before the confirmation of Joseph's dreams, Joseph had faith; and after the confirmation was given, he had more faith. The more faith we have, the more testing we will suffer. Suppose you were Joseph there in confinement. What would you have said? Joseph might have said, "I had two dreams many years ago, and they have not been fulfilled. But these two men had a dream, and their dream was fulfilled after three days. How long will it be before my dreams are fulfilled?" Thus, the last two years were the most difficult period of Joseph's time of testing.

What we are describing in this message is not a mere doctrine. As we follow the heavenly vision, we will trace Joseph's footsteps. Never think that Joseph was enthroned immediately after he saw the vision. No, he had to pass through a long period of trial and testing. The visions Joseph saw not only controlled his life; they also sustained his faith. This does not mean, however, that if your faith is stronger, the length of time until the fulfillment of your dreams will be shortened. Rather, the stronger your faith is, the longer the period of testing will be. Joseph's time of testing was much longer than that of his companions because he was more valuable than they. Because they were not so valuable, the time of their fulfillment came very quickly. Actually, for those two latecomers, there was nearly no testing. They each had a dream, and a few days later, their dreams were fulfilled. Because Joseph was important and valuable, the time of his testing could not be shortened."

(Joseph - The Reigning Aspect of A Mature Believer by Witness Lee, Chapter 3, pg. 39-40)

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Ana Lara

Storrs, Connecticut, United States

oct. 10, 2023

This hymn can be considered the representative hymn of Watchman Nee’s life. The life of the vine. Today it is the life of Watchman Nee in a song. Where did this song come from?

In 1951 there was a a revival sweeping across China in the Lord’s Recovery. Nee went through six long years of winter meaning six long years when he was stopped from carrying out his ministry. He could not minister. Bro. Nee started to minister in the early 1920s, the beginning of the Lord’s Recovery. Then he was arrested and sentenced 30 years later in 1952, and spent the rest of his life for the next 20 years all the way to 1972, in labor camp-prisons. The time of his public ministry was 30 years or less and of those three short decades, he was stopped multiple times, in some cases put aside, in others, excommunicated. The last instance was during World War II from 1942 to 1948. How old was he at that time? He was just in his 40’s but he had reached the height, the maturity of his ministry. He had been given such a commission of the age, not able to speak… talk about suffering!

Nee said:

“I’d like to introduce a hymn that we have recently worked on; hymn 635. It describes the life of a vine as a depiction of the life of Christ, and of the believers in John 15. Really the ultimate vine tree or grapevine is Christ. It was first given in the form of a sermon back in the 19C, in Italy, by a certain Italian-priest who worked in a hospital. This song is not only a depiction of Christ, but also of His believers. ”(Many of the Lord‘s believers did not follow the Lord in this life. And there are some who did, and in this case, it’s Watchman Nee. ) It originated from Hugo Basey, this is the name of the Italian priest born in the beginning of the 19C. He gave a sermon to patients in the hospital during some kind of war at that time in Europe. It was just one sermon and that sermon was put into verse using John 15 as a backdrop to speak about the life of a vine. The vine tree grows out of dry ground. Every tree has 3 to 5 trunks. When it grows to be a foot or so, it is tied to poles. Any additional branches are pruned away. The life of a vine is one of suffering: Tied, put into hard soil, pruned until it’s bared, under the beating of the hot sun. The grapevine needs heat to grow; intense sunshine. As soon as its flowers blossom, they wither away quickly because the vine tree does not exist to give forth beauty. They wither away to give way to juicy grapes. As soon as the fruit ripen, they are plucked from the tree and thrown onto threshing-floors and there they crush them, step on them, trample them, press them until the juice comes out and that juice would become wine for man’s enjoyment.

In the winter, after all of this, the gardener proceeds to do another round of cutting and pruning. All the branches that have grown fruit and leaves are left to a bare trunk. Another round after one year, and another round.

Watchman Nee:

“I first heard this from a sermon in 1923. (That’s the time when he began to pursue the Lord and serve Him. ) Later I received a copy of the prose that was based upon that sermon by an Italian-Christian priest. It was written by an English poet named Harriett Eleanor Hamilton King whose work is ranked among the best of English prose. Today we have translated her prose into Chinese and edited it into a hymn. ” That sermon was turned into prose by King and then Bro. Nee translated it into Chinese in hymn-form. This happened in China. Nee treasured this hymn as a youth, even before he had gone through so many sufferings in his life, in the ensuing years. It was in these years after his ministry resumed, he often asked the saints to sing it in Chinese— Bro. Nee’s own translation. Today we have 2 volumes of Watchman Nee’s Resumption Ministry. This hymn may be found in there somewhere. During those years, he sang that hymn and he had the saints sing that hymn. Witness Lee received a lot of help from this hymn and realized the hymn was about Watchman Nee’s life; A life of suffering.

Fellowship of MC to sisters TX

Paraphrased by AL

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Benjamin Lee

New York City, New York, United States

mai 20, 2023

“His desire after so many years of suffering was to express his spiritual sentiment through the singing of that prose. ”

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Abel

Lagos, Lagos State, Nigeria

avr. 22, 2023

It's interesting

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Brian

Louisiana, United States

déc. 16, 2020

In praying & reading this hymn this morning I was seeing that this hymn is all about the life Jesus lived. I also realized it is the believer’s life too. I never wanted to get too much into this hymn for years now. I don’t like suffering. But after years of the Christian life having suffered some & suffered loss I am now enjoying the experience of this song. I appreciate much more now those brothers & sisters who have suffered so much loss and now pour out wine from their experience of Christ in those times of suffering. Their wine cheers God & man. Praise the Lord. We love Him.

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Ekaterina Zaborova

St. Petersburg, Russia

nov. 23, 2012

"Not by gain our life is measured,
But by what we’ve lost ‘tis scored;
’Tis not how much wine is drunken,
But how much has been outpoured."

(When we care about our own house instead of caring for God's house, He comes and breathes on our house, but even that is His mercy and special grace to us. We then appreciate these lines in a particular way.)

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Elizabeth Del Grande

Auburn, California, United States

avr. 20, 2012

Reflecting on a walk through a vineyard last week, I wholeheartedly agree with the comments written above.

it is Our Dear Beloved's LOVE for us that we experience the depths of His caring pruning & delight in being His & His alone. An audience of one.

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Isaiah Tor

Sydney, NSW, Australia

avr. 30, 2010

This hymn is the deepest exposition of what it means to abide in the Vine, the Lord Jesus Christ. It is not merely concerned with suffering in itself, but rather in abiding in Him, we are conformed to His death in every way (Phil. 3:10). We cannot interpret this hymn individualistically, but rather most personally in our participation in and incorporation with Christ in all His experiences, particularly in this context as His one Body. Every verse describes both the crucified life, the resurrected life and the ascended life in and of Christ, whom we can participate in according to His Spirit. Our contemplation must extend first with the lack of luxuriant beauty of the Vine, a beauty that is common to the wild flowers of the field, significant of the fallen natural life versus the lowly appearance of the Lord Jesus in His earthly ministry, His mind whom we must now have in humbling ourselves(Phil. 2). To be dealt with even in that little outward majesty the Lord had, in that under the Father's sovereignty, He suffered persecution, defamation, slanders and despisings from His opposers; the apostles were the same, who were regarded as "deceivers" by those who opposed the gospel, but "true" to those who received their ministry. In such a context, even unto death the Lord in His resurrection bore fruit in His believers; we also must bear fruit. Yet fallen man still despises our ascended Lord, and the remainder of this hymn describes the continuing suffering of His members on earth, who like their Lord on earth, are continuously maligned and persecuted by the world-system, and yet they still bear fruit and convey the wine of the enjoyment of Christ as the Spirit to others. The crucial call of this hymn at the end, is that not only must we enjoy Christ, but passing through suffering in the Spirit, we are able to minister the same Spirit to others and live such a life that would draw others to be similar to us as ministers of the crucified Christ, even as these ministers patterned themselves after the Lord according to the transforming Spirit.

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