English Standard Version
therefore, behold, days are coming, declares the LORD, when this place shall no more be called Topheth, or the Valley of the Son of Hinnom, but the Valley of Slaughter.
King James Bible
Therefore, behold, the days come, saith the LORD, that this place shall no more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter.
American Standard Version
therefore, behold, the days come, saith Jehovah, that this place shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of Slaughter.
Therefore behold the days come, saith the Lord, that this place shall no more be called Topheth, nor the valley of the son of Ennom, but the valley of slaughter.
English Revised Version
therefore, behold, the days come, saith the LORD, that this place shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of Slaughter.
Webster's Bible Translation
Therefore behold, the days come, saith the LORD, that this place shall no more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter.
Jeremiah 19:6 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Comprehensive summing up of the whole prayer. As the Lord knows their design against him for his death, he prays Him not to forgive their sin, but to punish it. The form תּמחי instead of תּמח (Nehemiah 13:14) is the Aramaic form for תּמחה, like תּזני, Jeremiah 3:6; cf. Ew. 224, c. The Chet. והיוּ is the regular continuation of the imperative: and let them be cast down before Thee. The Keri ויהיוּ would be: that they may be cast down before Thee. Hitz. wrongly expounds the Chet.: but let them be fallen before Thee (in Thine eyes), i.e., morally degraded sinners; for the question is not here one of moral degradation, but of the punishment of sinners. In the time of Thine anger, i.e., when Thou lettest loose Thy wrath, causest Thy judgments to come down, deal with them, i.e., with their transgressions. On עשׂה ב, cf. Daniel 11:7.
On this prayer of the prophet to God to exterminate his enemies Hitz. remarks: "The various curses which in his bitter indignation he directs against his enemies are at bottom but the expression of the thought: Now may all that befall them which I sought to avert from them." The Hirschberg Bible takes a deeper grasp of the matter: "It is no prayer of carnal vengeance against those that hated him, Jeremiah 18:18, Jeremiah 18:23, Psalm 9:18; Psalm 55:16; but as God had commanded him to desist (Jeremiah 14:11, Jeremiah 14:12) from the prayers he had frequently made for them, Jeremiah 18:20, and as they themselves could not endure these prayers, Jeremiah 18:18, he leaves them to God's judgments which he had been already compelled to predict to them, Jeremiah 11:22; Jeremiah 14:12, Jeremiah 14:16, without any longer resisting with his entreaties, Luke 13:9; 2 Timothy 4:14." In this observation that clause only is wrong which says Jeremiah merely leaves the wicked to God's judgments, since he, on the other hand, gives them up thereto, prays God to carry out judgment on them with the utmost severity. In this respect the present passage resembles the so-called cursing psalms (Psalm 35:4-10; Psalm 109:6-20; Psalm 59:14-16; Psalm 69:26-29, etc.); nor can we say with Calvin: hanc vehementiam, quoniam dictata fuit a spiritu sancto, non posse damnari, sed non debere trahi in exemplum, quia hoc singulare fuit in propheta. For the prophet's prayer is no inspired דבר יהוה, but the wish and utterance of his heart, for the fulfilment of which he cries to God; just as in the psalms cited. On these imprecations, cf. Del. on Psalm 35 and 109; as also the solid investigation of this point by Kurtz: Zur Theologie der Ps. IV. die Fluch-und Rachepsalmen in the Dorpat Ztschr. f. Theol. u. Kirche, vii. (1865), S. 359ff. All these curses are not the outcome and effusions of personal vengeance against enemies, but flow from the pure spring of a zeal, not self-regarding at all, for the glory of God. The enemies are God's enemies, despisers of His salvation. Their hostility against David and against Jeremiah was rooted in their hostility against God and the kingdom of God. The advancement of the kingdom of God, the fulfilment of the divine scheme of salvation, required the fall of the ungodly who seek the lives of God's servants. In this way we would seek to defend such words of cursing by appealing to the legal spirit of the Old Testament, and would not oppose them to the words of Christ, Luke 9:55. For Christ tells us why He blamed the Elias-like zeal of His disciples in the words: "The Son of man is not come to destroy men's lives, but to save them." In keeping with this, the peculiar end of Christ's coming on earth, we find no curses from Him against His enemies and the enemies of the kingdom of God. But just as the word, "I am not come," etc. (Luke 9:56), does not exclude the truth that the Father hath given all judgment to Him, so, as Kurtz very justly remarks, "from our hearing no word of cursing from the mouth of Christ during His life on earth we cannot infer the absolute inadmissibleness of all such; still less can we infer that Christ's apostles and disciples could not at all be justified in using any words of cursing." And the apostles have indeed uttered curses against obdurate enemies: so Peter against Simon the Magian, Acts 8:20; Paul against the high priest Ananias, Acts 23:3, against the Jewish false teachers, Galatians 1:9 and Galatians 5:12, and against Alexander the coppersmith, 2 Timothy 4:14. But these cases do not annihilate the distinction between the Old and the New Testaments. Since grace and truth have been revealed in Christ, the Old Testament standpoint of retribution according to the rigour of the law cannot be for us the standard of our bearing even towards the enemies of Christ and His kingdom.
Treasury of Scripture Knowledge
this. See on ver.
Then the boundary goes up by the Valley of the Son of Hinnom at the southern shoulder of the Jebusite (that is, Jerusalem). And the boundary goes up to the top of the mountain that lies over against the Valley of Hinnom, on the west, at the northern end of the Valley of Rephaim.
For a burning place has long been prepared; indeed, for the king it is made ready, its pyre made deep and wide, with fire and wood in abundance; the breath of the LORD, like a stream of sulfur, kindles it.
Therefore, behold, the days are coming, declares the LORD, when it will no more be called Topheth, or the Valley of the Son of Hinnom, but the Valley of Slaughter; for they will bury in Topheth, because there is no room elsewhere.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.