TRV
Translation
King James Version
And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods.
KJV (with Strong's)
And the houses H1004 of Jerusalem H3389, and the houses H1004 of the kings H4428 of Judah H3063, shall be defiled H2931 as the place H4725 of Tophet H8612, because of all the houses H1004 upon whose roofs H1406 they have burned incense H6999 unto all the host H6635 of heaven H8064, and have poured out H5258 drink offerings H5262 unto other H312 gods H430.
Complete Jewish Bible
The houses of Yerushalayim and those of the kings of Y'hudah will be defiled like this place Tofet - yes, all the houses on whose roofs they have offered to all the stars in heaven and poured out drink offerings to other gods.'"
Berean Standard Bible
The houses of Jerusalem and the houses of the kings of Judah will be defiled like that place, Topheth—all the houses on whose rooftops they burned incense to all the host of heaven and poured out drink offerings to other gods.”
American Standard Version
and the houses of Jerusalem, and the houses of the kings of Judah, which are defiled, shall be as the place of Topheth, even all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink-offerings unto other gods.
World English Bible Messianic
and the houses of Jerusalem, and the houses of the kings of Judah, which are defiled, shall be as the place of Topheth, even all the houses on whose roofs they have burned incense to all the army of the sky, and have poured out drink offerings to other gods.
Geneva Bible (1599)
For the houses of Ierusalem, and the houses of the Kings of Iudah shalbe defiled as the place of Topheth, because of al the houses vpon whose roofes they haue burnt incense vnto all the host of heauen, and haue powred out drinke offerings vnto other gods.
Young's Literal Translation
and the houses of Jerusalem, and the houses of the kings of Judah, have been--as the place of Tophet--defiled, even all the houses on whose roofs they have made perfume to all the host of the heavens, so as to pour out oblations to other gods.'
See also
In the KJVVerse 19,421 of 31,102
Study This Verse
Commentary on Jeremiah 19 verses 10–15
10 ¶ Then shalt thou break the bottle in the sight of the men that go with thee,
11 And shalt say unto them, Thus saith the LORD of hosts; Even so will I break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury.
12 Thus will I do unto this place, saith the LORD, and to the inhabitants thereof, and even make this city as Tophet:
13 And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods.
14 Then came Jeremiah from Tophet, whither the LORD had sent him to prophesy; and he stood in the court of the LORD'S house; and said to all the people,
15 Thus saith the LORD of hosts, the God of Israel; Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words.
The message of wrath delivered in the foregoing verses is here enforced, that it might gain credit, two ways: -
I. By a visible sign. The prophet was to take along with him an earthen bottle (Jer 19:1), and, when he had delivered his message, he was to break the bottle to pieces (Jer 19:10), and the same that were auditors of the sermon must be spectators of the sign. He had compared this people, in the chapter before, to the potter's clay, which is easily marred in the making. But some might say, "It is past that with us; we have been made and hardened long since." "And what though you be," says he, "the potter's vessel is as soon broken in the hand of any man as the vessel while it is soft clay is marred in the potter's hand, and its case is, in this respect, much worse, that the vessel while it is soft clay, though it be marred, may be moulded again, but, after it is hardened, when it is broken it can never be pieced again." Perhaps what they see will affect them more than what they only hear talk of; that is the intention of sacramental signs, and teaching by symbols was anciently used. In the explication of this sign he must inculcate what he had before said, with a further reference to the place where this was done, in the valley of Tophet. 1. As the bottle was easily, irresistibly, and irrecoverably broken by the Chaldean army, Jer 19:11. They depended much upon the firmness of their constitution, and the fixedness of their courage, which they thought hardened them like a vessel of brass; but the prophet shows that all that did but harden them like a vessel of earth, which, though hard, is brittle and sooner broken than that which is not so hard. Though they were made vessels of honour, still they were vessels of earth, and so they shall be made to know if they dishonour God and themselves, and serve not the purposes for which they were made. It is God himself, who made them, that resolves to unmake them: I will break this people and this city, dash them in pieces like a potter's vessel; the doom of the heathen (Psa 2:9, Rev 2:27), but now Jerusalem's doom, Isa 30:14. A potter's vessel, when once broken, cannot be made whole again, cannot be cured, so the word is. The ruin of Jerusalem shall be an utter ruin; no hand can repair it but his that broke it; and if they return to him, though he has torn, he will heal. 2. This was done in Tolphet, to signify two things: - (1.) That Tophet should be the receptacle of the slain: They shall bury in Tophet till there be no place to bury any more there; they shall jostle for room to lay their dead, and a very little room will then serve those who, while they lived, laid house to house and field to field. Those that would be placed alone in the midst of the earth while they were above ground, and obliged all about them to keep their distance, must lie with the multitude when they are underground, for there are innumerable before them. (2.) That Tophet should be a resemblance of the whole city (Jer 19:12): I will make this city as Tophet. As they had filled the valley of Tophet with the slain which they sacrificed to their idols, so God will fill the whole city with the slain that shall fall as sacrifices to the justice of God. We read (Kg2 23:10) of Josiah's defiling Tophet, because it had been abused to idolatry, which he did (as should seem, Jer 19:14) by filling it with the bones of men; and, whatever it was before, thenceforward it was looked upon as a detestable place. Dead carcases, and other filth of the city, were carried thither, and a fire was continually kept there for the burning of it. This was the posture of that valley when Jeremiah was sent thither to prophesy; and so execrable a place was it looked upon to be that, in the language of our Saviour's time, hell was called, in allusion to it, Gehenna, the valley of Hinnom. "Now" (says God) "since that blessed reformation, when Tophet was defiled, did not proceed as it ought to have done, nor prove a thorough reformation, but though the idols in Tophet were abolished and made odious those in Jerusalem remained, therefore will I do with the city as Josiah did by Tophet, fill it with the bodies of men, and make it a heap of rubbish." Even the houses of Jerusalem, and those of the kings of Judah, the royal palaces not excepted, shall be defiled as the place of Tophet (Jer 19:13), and for the same reason, because of the idolatries that have been committed there; since they will not defile them by a reformation, God will defile them by a destruction, because upon the roofs of their houses they have burnt incense unto the host of heaven. The flat roofs of their houses were sometimes used by devout people as convenient places for prayer (Act 10:9), and by idolaters they were used as high places, on which they sacrificed to strange gods, especially to the host of heaven, the sun, moon, and stars, that there they might be so much nearer to them and have a clearer and fuller view of them. We read of those that worshipped the host of heaven upon the house-tops (Zep 1:5), and of altars on the top of the upper chamber of Ahaz, Kg2 23:12. This sin upon the house-tops brought a curse into the house, which consumed it, and made it a dunghill like Tophet.
II. By a solemn recognition and ratification of what he had said in the court of the Lord's house, Jer 19:14, Jer 19:15. The prophet returned from Tophet to the temple, which stood upon the hill over that valley, and there confirmed, and probably repeated, what he had said in the valley of Tophet, for the benefit of those who had not heard it; what he had said he would stand to. Here, as often before, he both assures them of judgments coming upon them and assigns the cause of them, which was their sin. Both these are here put together in a little compass, with a reference to all that had gone before. 1. The accomplishment of the prophecies is here the judgment threatened. The people flattered themselves with a conceit that God would be better than his word, that the threatening was but to frighten them and keep them in awe a little; but the prophet tells them that they deceive themselves if they think so: For thus saith the Lord of hosts, who is able to make his words good, I will bring upon this city, and upon all her towns, all the smaller cities that belong to Jerusalem the metropolis, all the evil that I have pronounced against it. Note, Whatever men may think to the contrary, the executions of Providence will fully answer the predictions of the word, and God will appear as terrible against sin and sinners as the scripture makes him; nor shall the unbelief of men make either his promises or his threatenings of no effect or of less effect than they were thought to be of. 2. The contempt of the prophecies is here the sin charged upon them, as the procuring cause of this judgment. It is because they have hardened their necks, and would not bow and bend them to the yoke of God's commands, would not hear my words, that is, would not heed them and yield obedience to them. Note, The obstinacy of sinners in their sinful ways is altogether their own fault; if their necks are hardened, it is their own act and deed, they have hardened them; if they are deaf to the word of God, it is because they have stopped their own ears. We have need therefore to pray that God, by his grace, would deliver us from hardness of heart and contempt of his word and commandments.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–15. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Ver. 13.) All the houses are unclean, in whose dwellings (or roofs) they sacrificed to the whole heavenly host, and poured out drink offerings to foreign gods. What he said above. This place will no longer be called Topheth or the Valley of the son ((or sons)) of Hinnom, but the Valley of Slaughter, now he explains more clearly that there will be such a great slaughter in that place, that the people will be buried there in heaps, and the once sacred grove ((or place)) will become a tumult of the dead. Also, let the city that is above this place become like Tophet, for which seventy were destroyed. Let the houses of Jerusalem and the palaces of the kings be turned into similar ruins. And the reason is given, because they were unclean and polluted by the crime of idolatry, because they sacrificed to the sun, moon, and stars of heaven in their houses and on their roofs, and burned incense. And they were not satisfied with this error, but they also sacrificed to demons and poured out libations to foreign gods (Zephaniah 1).
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 19:13 delivers a severe divine indictment against the city of Jerusalem and the kingdom of Judah for their pervasive and public idolatry, declaring that their homes, including those of the kings, will be defiled and rendered abhorrent, akin to the infamous place of Tophet. This devastating judgment is pronounced as a direct and righteous consequence of the widespread practice of burning incense and pouring out drink offerings on their rooftops to "all the host of heaven" and "other gods," a blatant and profound violation of God's covenant and an act of deep spiritual rebellion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 19:13 employs several potent literary devices to convey its message of severe judgment. The most striking is Simile, vividly present in the phrase "shall be defiled as the place of Tophet." This comparison powerfully links the future state of Jerusalem's homes to a site notorious for its abomination, ritual impurity, and horrific child sacrifices, emphasizing the extreme nature of the city's spiritual degradation and the severity of God's impending wrath. Symbolism is also profoundly at play, as Tophet itself functions as a potent symbol of ultimate defilement, divine wrath, and the dire consequences of apostasy. The "houses of Jerusalem" and "houses of the kings of Judah" utilize Metonymy, representing not merely the physical structures but the entire populace, from common citizens to the highest echelons of leadership, underscoring the pervasive nature of the idolatry that had infected all levels of society. Furthermore, the description of "burning incense" and "pouring out drink offerings" on "roofs" paints a clear and vivid picture of the public and widespread nature of their sin, employing Imagery to highlight the blatant disregard for God's covenant commands.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 19:13 profoundly underscores the biblical principle that idolatry is not merely a minor transgression but a fundamental betrayal of God's covenant and an act of spiritual defilement that inevitably invites severe divine judgment. It highlights God's absolute demand for exclusive worship, rooted in His holy character and His unique identity as the one true God. The pervasive nature of the sin, reaching from common homes to royal palaces, demonstrates that spiritual corruption at the individual level inevitably leads to societal decay and ultimately, national judgment. The comparison to Tophet, a place of abhorrent child sacrifice, emphasizes the extreme degree of their apostasy and the depth of God's righteous anger against practices that violate both human dignity and divine holiness. This passage serves as a timeless reminder that true worship involves undivided devotion to God alone, and any deviation or compromise leads to spiritual impurity and its dire consequences.
REFLECTION AND APPLICATION
Jeremiah 19:13 stands as a stark and enduring warning against the insidious nature of idolatry, a sin that remains profoundly relevant even in contemporary society. While we may not literally burn incense on our rooftops to celestial bodies, the essence of idolatry—placing anything or anyone before God in our affections, priorities, and worship—persists in myriad forms. Modern "host of heaven" can manifest as the relentless pursuit of wealth, status, power, comfort, self-gratification, or even the worship of ideologies, political systems, or personal achievements. This verse challenges us to critically examine the "rooftops" of our own lives—the visible and public aspects, as well as the hidden corners of our hearts and homes—to discern what truly receives our ultimate devotion and offerings. The defilement of Jerusalem's houses serves as a sobering reminder that spiritual compromise and unfaithfulness inevitably lead to a degradation of holiness, purity, and blessing, both individually and corporately. It calls us to a radical, exclusive devotion to the one true God, ensuring that our lives, homes, and communities are consecrated to Him alone, reflecting His holiness rather than being defiled by the idols of our age.
Questions for Reflection
FAQ
What was the significance of "Tophet" and why is it used as a comparison here?
Answer: Tophet was a specific site within the Valley of Hinnom (Gehenna), located just outside Jerusalem. It was infamous as a place where the horrific practice of child sacrifice to the pagan god Molech took place (Jeremiah 7:31). As such, Tophet was considered a place of extreme abomination, ritual impurity, and divine curse. By comparing the houses of Jerusalem and Judah to Tophet, Jeremiah emphasizes the depth of their spiritual defilement due to widespread idolatry. It signifies that the city, once holy and dedicated to Yahweh, would become so utterly corrupted and detestable in God's eyes that it would be reduced to the status of this abhorrent site, filled with death and refuse, reflecting the severity of God's righteous judgment.
What does "host of heaven" refer to in this context?
Answer: The "host of heaven" refers to the celestial bodies—the sun, moon, and stars—which were worshipped as deities by pagan nations in the ancient Near East. This practice was a common form of astral worship, where people believed these heavenly bodies influenced their lives and were worthy of veneration. For Israel, however, worshipping the "host of heaven" was explicitly forbidden, as it constituted a direct violation of the First Commandment and God's exclusive claim to worship (Deuteronomy 4:19). It represented a profound act of apostasy, turning away from the Creator to worship His creation, and was a major reason for God's judgment on Judah.
CHRIST-CENTERED FULFILLMENT
Jeremiah 19:13, with its stark prophecy of defilement due to pervasive idolatry, finds its ultimate Christ-centered fulfillment in several profound ways. First, Jesus Himself confronted the defilement of God's house, not by pagan idols, but by commercialism and unrighteousness, cleansing the temple and declaring it a "house of prayer" (Matthew 21:12-13). This act foreshadows His greater work of spiritual cleansing. Second, while the Old Covenant brought judgment for external defilement and idolatry, Christ offers a radical solution to the root problem of the human heart's idolatry. He is the ultimate sacrifice whose blood cleanses not just ceremonial impurities, but our consciences from dead works to serve the living God (Hebrews 9:13-14). Through His atoning work, believers are transformed into "temples of the Holy Spirit," called to glorify God in their bodies and to worship Him exclusively, no longer defiled by false gods or worldly affections (1 Corinthians 6:19-20). The judgment pronounced on Tophet and the defilement of Jerusalem's houses ultimately points to the necessity of a new covenant, where true worship is not confined to physical locations or external rituals, but is offered "in spirit and truth" through Christ (John 4:23-24), leading to a spiritual purity and an undivided heart that the Old Covenant could only foreshadow.