“Stand in the gate of Yahweh’s house, and proclaim this word there, and say, ‘Hear Yahweh’s word, all you of Judah, who enter in at these gates to worship Yahweh.’ ”
Parallel Translations
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“Stand in the gate of Yahweh’s house, and proclaim this word there, and say, ‘Hear Yahweh’s word, all you of Judah, who enter in at these gates to worship Yahweh.’ ”
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Stand in the gate of the LORD’s house, and proclaim there this word, and say, Hear the word of the LORD, all ye of Judah, that enter in at these gates to worship the LORD.
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Stand in the gate of the LORD'S house, and proclaim there this word, and say: Hear the word of the LORD, all ye of Judah, that enter in at these gates to worship the LORD.
Cross-references (32)
Passages linked to Jeremiah 7:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 26:2 “Yahweh says: ‘Stand in the court of Yahweh’s house, and speak to all the cities of Judah, which come to worship in Yahweh’s house, all the words that I command you to speak to them. Don’t omit a word.
- Isaiah 1:10 Hear Yahweh’s word, you rulers of Sodom! Listen to the law of our God, you people of Gomorrah!
- Jeremiah 22:1-2 Yahweh said, “Go down to the house of the king of Judah, and speak this word, there: ‘Hear Yahweh’s word, king of Judah, who sits on David’s throne, you, your servants, and your people who enter in by these gates.
- Ezekiel 2:4-5 The children are impudent and stiff-hearted. I am sending you to them, and you shall tell them, ‘This is what the Lord Yahweh says.’ They, whether they will hear, or whether they will refuse, for they are a rebellious house, yet they will know that there has been a prophet among them.
- Amos 7:16 Now therefore listen to Yahweh’s word: ‘You say, Don’t prophesy against Israel, and don’t preach against the house of Isaac.’
- Revelation 3:22 He who has an ear, let him hear what the Spirit says to the assemblies.”
- 1 Kings 22:19 Micaiah said, “Therefore hear Yahweh’s word. I saw Yahweh sitting on his throne, and all the army of heaven standing by him on his right hand and on his left.
- Proverbs 1:20-21 Wisdom calls aloud in the street. She utters her voice in the public squares. She calls at the head of noisy places. At the entrance of the city gates, she utters her words:
- Proverbs 8:2-3 On the top of high places by the way, where the paths meet, she stands. Beside the gates, at the entry of the city, at the entry doors, she cries aloud:
- Jeremiah 2:4 Hear Yahweh’s word, O house of Jacob, and all the families of the house of Israel!
- Jeremiah 10:1 Hear the word which Yahweh speaks to you, house of Israel!
- Jeremiah 17:19-20 Yahweh said this to me: “Go and stand in the gate of the children of the people, through which the kings of Judah come in and by which they go out, and in all the gates of Jerusalem. Tell them, ‘Hear Yahweh’s word, you kings of Judah, all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
- Jeremiah 19:2-3 and go out to the valley of the son of Hinnom, which is by the entry of the gate Harsith, and proclaim there the words that I will tell you. Say, ‘Hear Yahweh’s word, kings of Judah, and inhabitants of Jerusalem: Yahweh of Armies, the God of Israel says, “Behold, I will bring evil on this place, which whoever hears, his ears will tingle.
- Jeremiah 19:14 Then Jeremiah came from Topheth, where Yahweh had sent him to prophesy, and he stood in the court of Yahweh’s house, and said to all the people:
- Jeremiah 34:4 “Yet hear Yahweh’s word, O Zedekiah king of Judah: Yahweh says concerning you, ‘You won’t die by the sword.
- Jeremiah 44:24 Moreover Jeremiah said to all the people, including all the women, “Hear Yahweh’s word, all Judah who are in the land of Egypt!
- Hosea 5:1 “Listen to this, you priests! Listen, house of Israel, and give ear, house of the king! For the judgment is against you; for you have been a snare at Mizpah, and a net spread on Tabor.
- Micah 1:2 Hear, you peoples, all of you. Listen, O earth, and all that is therein: and let the Lord Yahweh be witness against you, the Lord from his holy temple.
- Jeremiah 36:6 Therefore you go, and read from the scroll which you have written from my mouth, Yahweh’s words, in the ears of the people in Yahweh’s house on the fast day. Also you shall read them in the ears of all Judah who come out of their cities.
- Jeremiah 36:10 Then Baruch read the words of Jeremiah from the book in Yahweh’s house, in the room of Gemariah the son of Shaphan, the scribe, in the upper court, at the entry of the new gate of Yahweh’s house, in the ears of all the people.
- John 18:20 Jesus answered him, “I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret.
- Acts 5:20 “Go stand and speak in the temple to the people all the words of this life.”
- Acts 5:42 Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ.
- Micah 3:1 I said, “Please listen, you heads of Jacob, and rulers of the house of Israel: Isn’t it for you to know justice?
- Micah 3:9 Please listen to this, you heads of the house of Jacob, and rulers of the house of Israel, who abhor justice, and pervert all equity.
- Matthew 13:9 He who has ears to hear, let him hear.”
- Revelation 2:7 He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat from the tree of life, which is in the Paradise of my God.
- Revelation 2:11 He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won’t be harmed by the second death.
- Revelation 2:17 He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.
- Revelation 2:29 He who has an ear, let him hear what the Spirit says to the assemblies.
- Revelation 3:6 He who has an ear, let him hear what the Spirit says to the assemblies.
- Revelation 3:13 He who has an ear, let him hear what the Spirit says to the assemblies.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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John Calvin 1540 · Public Domain Here the Prophet gives a short account of the…
Here the Prophet gives a short account of the sermon, in which he severely reproved the people, because his labor had been useless, though he had sharply and severely reproved them. He says then, that he had a command from above to stand at the gate of the Temple. This was indeed usually done by the prophets: but God seems to have intended that this reproof should be heard by all. He says further, that he was commanded to address the whole tribe of Judah
It is hence probable, and what may be easily concluded, that this discourse was delivered on a feast — day, when there was the usual assembly of the people. He could not indeed have made this address on other days; for then the inhabitants of the city only frequented the Temple. But on the feast — days they usually came from the neighboring towns and from the whole country to celebrate God’s rightful worship, which had been prescribed in the law. Since then Jeremiah addressed the whole tribe of Judah, we hence conclude, that he spoke not only to the inhabitants of the city, but also to the whole tribe, which came together to keep the feast — day.
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Now the object of his sermon was, to exhort them seriously to repent, if they wished God to be reconciled to them. So the Prophet shews, that God did not regard their sacrifices and external rites, and that this was not the way, as they thought, of appeasing him. For after they had celebrated the feast, every one returned home, as though they all, after having made an expiation, had God propitious to them. The Prophet shews here, that the way of worshipping God was very different, which was to reform their lives.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Jer 7:2 Stand in the gate of the LORD’S…
Jer 7:2 Stand in the gate of the LORD’S house, and proclaim there this word, and say, Hear the word of the LORD, all [ye of] Judah, that enter in at these gates to worship the LORD.
Ver. 2. Stand in the gate of the Lord’s house.] The east gate, which was the most famous and most frequented of the people, and therefore fittest for the purpose.
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And proclaim there this word.] Stand there with this word (as once the angel with a terrible sword did at the porch of paradise) to excommunicate, as it were, this hypocritical people; and do it verbis non tantum disertis sed et exertis, plainly and boldly.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Stand in the gate, viz. the east gate, which…
Stand in the gate, viz. the east gate, which was chiefly frequented; this being the public place of going out and coming in, and where the people were then wont to assemble, Jer 26:2,10; and he is said to stand, because he was to execute the office of a preacher, Jer 26:2, not of a judge, where the posture would rather have been sitting.
The Lord’s house; the temple, Jer 7:4,10.
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Proclaim there: the place notes the vanity of their confidence, who, notwithstanding all their provocations, yet placed their safety much in the privileges of the temple, glorying much in that; and the manner. proclaiming, signifies both the authority by which he spake, and the divulging of what he spake plainly and boldly, which as it was in a public place, viz. the court of the people, not the court of the priests, (from which it is distinguished, 2Ch 4:9) and therefore said at these gates, viz. the several gates that were in the wall of the court, of which there were six, three on the south side and three on the north; so, possibly, it might be at some public time of the people’s resorting thither from all quarters, Psa 122:4,5, when all the males were to meet, Exo 23:17; see Joh 7:37; and therefore said,
all ye of Judah. This word; the message that I send thee with.
The word of the Lord: see Jer 2:4.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Stand in the gate of the Lord's house,.... That…
Stand in the gate of the Lord's house,.... That is, of the temple, and the court of it. This gate, as Kimchi says, was the eastern gate, which was the principal gate of all; see Jer 26:2,
and proclaim there this word, and say; with a loud voice, as follows:
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hear ye the word of the Lord, all ye of Judah; the inhabitants of the several parts of Judea, which came to the temple to worship; very probably it was a feast day, as Calvin conjectures; either the passover, or pentecost, or feast of tabernacles, when all the males in Israel appeared in court:
that enter in at these gates to worship the Lord; there were seven gates belonging to the court, three on the north, three on the south, and one in the east, the chief of all, as Kimchi, Abarbinel, and Ben Melech observe; and this agrees with the account in the Misna (k). The names of them were these; on the south side were these three, the watergate, the gate of the firstlings; or the gate of offering, and the gate of kindling; on the north were these three, the gate Nitzotz, called also the gate of the song, the gate Korban, sometimes called the gate of women, and Beth Moked; and the gate in the east was the gate Nicanor, and this gate was the most frequented; and therefore Jeremiah was ordered to stand here, and deliver his message.
(k) Middot, c. 1. sect. 4, 5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The gate - The east gate, which was the…
The gate - The east gate, which was the publick place of going out and coming in, and where the people were then wont to assemble. Proclaim - Proclaiming signifies both the authority by which he spake, and the divulging of what he spake plainly and boldly; possibly, it might be at some publick time, when all the males were to meet.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. Stand in the gate of the Lord's…
Verse 2. Stand in the gate of the Lord's house] There was a show of public worship kept up. The temple was considered God's residence; the usual ceremonies of religion restored by Josiah were still observed; and the people were led to consider the temple and its services as sacred things, which would be preservatives to them in case of the threatened invasion.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jer 7:2. Stand in the gates of the Lord’s…
Jer 7:2. Stand in the gates of the Lord’s house — Namely, the east gate of the temple, which led directly to it, where he delivered this discourse, before all the people who entered there. And proclaim there this word — Proclaiming signifies both the authority by which he spake, and the divulging of what he spake plainly and boldly. And as it was in so public a place, namely, at the entrance of the court of the people, not of that of the priests, that he uttered this prophecy, so possibly it might be at one of the three feasts, when all the males from all parts of the country were to appear before the Lord in the courts of his house. In that case he would have many collected together to preach to, and that was the most seasonable time to admonish them not to trust in their privileges.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Gate, before all the people. This discourse ends [in]…
Gate, before all the people. This discourse ends [in] chap. xiii. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. the gate] In Jer_26:2 “the court” (perhaps the…
2. the gate] In Jer_26:2 “the court” (perhaps the “new gate” of Jer_36:10), probably between the inner and outer court, in the latter of which the crowd from city and country would assemble on a fast day or festival. The sympathy of numbers would naturally provoke the attack which followed (Jer_26:7 ff.).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) The gate of the Lord’s house.—As a priest,…
(2) The gate of the Lord’s house.—As a priest, Jeremiah would have access to all parts of the Temple. On some day when the courts were thronged with worshippers (Jer_7:10), probably a fast-day specially appointed, he stands at the inner gate of one of the courts, possibly, as in Jer_17:19, that by which the king entered in ceremonial state, and looking about on the multitudes that thronged it, speaks to them “the word of the Lord,” the message which he had been specially commissioned to deliver.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Stand in the gate; i.e. not an outer gate…
Stand in the gate; i.e. not an outer gate (for the outer court would be filled with the people whom Jeremiah was to address), but one of the three gates which led from the inner court to the outer. Probably it was the gate where Baruch recited the prophecies of Jeremiah at a later period, and which is designated "the new gate of the Lord"s house," and said to have been situated in the "upper" i.e. inner court. (Jer_36:10 Jer_26:10) We may conjecture that either one of the three great festivals or some extraordinary fast had brought a large number of people together at the temple.
The indispensable condition of all grace.
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"Amend your ways," etc. See how this demand for amendment is reiterated in this chapter and throughout this prophecy. And we observe
I IT IS EVER SO.
1. See the Word of God. The prodigal had to come away from the far country first. John the Baptist, our Lord, and his apostles all preached repentance before pardon. The Law comes before the gospel
2. Conscience confirms the justice of this demand. We feel it to be a monstrous thing that, without any turning from sin even in purpose, there should be an expectation of God"s grace.
3. Men make this same demand of those who rebel against their laws.
4. God"s providence upholds this demand. The constitution of things is for the obedient and against the transgressor (cf. Butler"s "Analogy").
II AND THE REASONS ARE BECAUSE SIN:
1. Outrages God. What order or happiness can there be in that household where the authority of the head is openly set at naught?
2. Is dogged by sorrow and death. The avenging deities were said to be shod with wool, so that their footsteps, ever following the transgressor, were not heard. It was the vision of sin and its awful issues that caused Jesus to sigh, to be troubled in spirit, and to weep; it was his agony. Now, God would save us, but cannot until we have done with wickedness.
3. Binds the soul to enmity against God. Deeds of wrong are the devil"s sacraments, whereby he seals on the soul his own impress and pledges the soul to serve him. Every solitary act of sin deepens that impress and makes that pledge more irrevocable. Therefore, if the soul is to be.saved, that bond must be broken.
4. Amendment in conduct is the first step towards the restoration of the soul. A man may break off ill-doing, and yet his heart be very far from right with God. Still, because every victory over sin strengthens the conscience and weakens the power of sin, its held is thus loosened upon the soul, and the work of restoration is so far advanced.
III BUT COMPLIANCE WITH THIS MOST RIGHTEOUS DEMAND IS.
1. Often very difficult. Ask the drunkard, the impure, the worldling, the gambler, if they find it easy to break away from their besetting sins. How like a set of fiends they clamor for their wonted indulgence! "Hoc opus hic labor est.
2. But never impossible. No; for along with every Divine command goes forth the strength needed for obedience. How absurd, on mere human principles, for our Lord to bid the man with the withered hand to stretch it forth; the palsied to rise, take up his bed, and walk; and Lazarus to come forth from his tomb! But all these facts are recorded to encourage those who would turn to the Lord, but yet "are sore let and hindered." We often askOh, how shall feeble flesh and blood Burst through the bonds of sin? The holy kingdom of our God, What soul shall enter in?
And there could be but one sad answer were it not that he who gives the command gives also the needed help. YesThere is a way for man to rise To that sublime abode; An offering and a sacrifice, A Holy Spirit"s energies, An Advocate with God.
3. And ever blessed. (Cf. vers. 3, 7) All those precious sentences with which the sermon on the mount opens, and which we call the Beatitudes, were addressed to those who had resolved, by God"s grace, to amend their ways. Christ has no other word for them than that they are blessed, and what his Word affirms all they who have followed his leading do with grateful heart confirm. Yes, "blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
4. But if refused, is awfully avenged. Too often it is refused. It was so here. All manner of excuse attempted, and though these "lying words" (ver. 4) were and are exposed again, the refusal is persisted in, and then "the wrath of God arises, and there is no remedy." "From all such hardness of heart and contempt of thy Holy Word and commandment, good Lord, deliver us. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.