Isaiæ 7:1

Nova Vulgata

Verbum, quod factum est ad Ieremiam a Domino dicens:

Parallel Translations

Clementine Latin Vulgate (1592)
Et factum est in diebus Achaz, filii Joathan, filii Ozi�, regis Juda, ascendit Rasin, rex Syri�, et Phacee, filius Romeli�, rex Isra�l, in Jerusalem, ad pr�liandum contra eam : et non potuerunt

Jerome's Latin Vulgate (405)
Verbum quod factum est ad Jeremiam a Domino, dicens:

Bible Verse Review
  from Treasury of Scripure Knowledge

Reciprocal: 1 Kings 17:2 - General Jeremiah 2:1 - the word

Gill's Notes on the Bible

The word that came to Jeremiah,.... The Word of prophecy, as the Targum:

from the Lord, saying; this begins a new prophecy. This verse, and the beginning of the next, are wanting in the Septuagint version.

Barnes' Notes on the Bible

In Jer. 7–10 he addresses the people as they flocked into Jerusalem from the country, to attend the solemn services in the temple upon a fastday. Jehoiakim Jeremiah 26:0 had just ascended the throne, and was so incensed at this sermon that he would have put Jeremiah to death but for the influence of Ahikam. With the accession of Jehoiakim all hope of averting the ruin of the country had passed away. He represented the reverse of his father’s policy, and belonged to that faction, who placed their sole hope of deliverance in a close alliance with Pharaoh-Necho. As this party rejected the distinctive principles of the theocracy, and the king was personally an irreligious man, the maintenance of the worship of Yahweh was no longer an object of the public care. At this time upon a public fast-day, appointed probably because of the calamities under which the nation was laboring, Jeremiah was commanded by Yahweh to stand at the gate of the temple, and address to the people as they entered words of solemn warning. The whole sermon divides itself into three parts;

In Jer. 7–10 he addresses the people as they flocked into Jerusalem from the country, to attend the solemn services in the temple upon a fastday. Jehoiakim Jeremiah 26:0 had just ascended the throne, and was so incensed at this sermon that he would have put Jeremiah to death but for the influence of Ahikam. With the accession of Jehoiakim all hope of averting the ruin of the country had passed away. He represented the reverse of his father’s policy, and belonged to that faction, who placed their sole hope of deliverance in a close alliance with Pharaoh-Necho. As this party rejected the distinctive principles of the theocracy, and the king was personally an irreligious man, the maintenance of the worship of Yahweh was no longer an object of the public care. At this time upon a public fast-day, appointed probably because of the calamities under which the nation was laboring, Jeremiah was commanded by Yahweh to stand at the gate of the temple, and address to the people as they entered words of solemn warning. The whole sermon divides itself into three parts;

(1) It points out the folly of the superstitious confidence placed by the people in the temple, while they neglect the sole sure foundation of a nation’s hope. A sanctuary long polluted by immorality must inevitably be destroyed Jeremiah 7:2-3.

(2) complaints follow of a more general character, in which the growing wickedness of the nation and especially of the leaders is pointed out Jeremiah 8:4-24.

(3) lastly the prophet shows the possibility of averting the evils impending upon the nation Jeremiah 9:25-25.

Jeremiah 10:1-2. The temple had several entrances 2 Chronicles 4:9; and the gate or door here mentioned is probably that of the inner court, where Baruch read Jeremiah’s scroll Jeremiah 36:10. The prophet stood in the doorway, and addressed the people assembled in the outer court.

All ye of Judah - Better, literally all Judah (compare Jeremiah 26:2).

Clarke's Notes on the Bible

CHAPTER VII

Here begins another section of prophecy, ending with the ninth

chapter. It opens with exhorting to amendment of life, without

which the confidence of the Jews in their temple is declared

vain, 1-11.

God bids them take warning from the fate of their brethren the

Israelites, who had been carried away captive on account of

their sins without any regard to that sacred place, (Shiloh,)

where the ark of God once resided, 12-15.

The iniquities of Judah are so great in the sight of God that

the prophet is commanded not to intercede for the people, 16;

the more especially as they persisted in provoking God by their

idolatrous practices, 17-20.

The Jewish sacrifices, if not accompanied with obedience to the

moral law, are of no avail, 21-24.

Notwithstanding the numerous messages of mercy from the time of

the exodus, the people revolted more and more; and have added

to their other sins this horrible evil, the setting up of their

abominations in the temple of Jehovah; or, in other words, they

have encumbered the Mosaic economy, which shadowed forth the

glorious truths of Christianity, with a heterogeneous admixture

of the idolatrous, impure, and cruel rites of heathenism;

consequently, the whole land shall be utterly desolated, 25-34.

NOTES ON CHAP. VII

Verse Jeremiah 7:1. The word that came to Jeremiah — This prophecy is supposed to have been delivered in the first year of the reign of Jehoiakim, son of Josiah, who, far from following the example of his pious father, restored idolatry, maintained bad priests and worse prophets, and filled Jerusalem with abominations of all kinds.