Jeremiah 19:2

Translation
King James Version
And go forth unto the valley of the son of Hinnom, which is by the entry of the east gate, and proclaim there the words that I shall tell thee,
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KJV (with Strong's)
And go forth H3318 unto the valley H1516 of the son H1121 of Hinnom H2011, which is by the entry H6607 of the east H2777 gate H8179, and proclaim H7121 there the words H1697 that I shall tell H1696 thee,
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Complete Jewish Bible
and go out into the Ben-Hinnom Valley, by the entry to the Potsherd Gate. There you are to proclaim the words I am about to tell you.
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Berean Standard Bible
and go out to the Valley of Ben-hinnom near the entrance of the Potsherd Gate. Proclaim there the words I speak to you,
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American Standard Version
and go forth unto the valley of the son of Hinnom, which is by the entry of the gate Harsith, and proclaim there the words that I shall tell thee;
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World English Bible Messianic
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 shall tell you;
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Geneva Bible (1599)
And goe forth vnto the valley of Ben-hinnom, which is by the entrie of the East gate: and thou shalt preache there the wordes, that I shall tell thee,
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Young's Literal Translation
and thou hast gone forth unto the valley of the son of Hinnom, that is at the opening of the gate of the pottery, and hast proclaimed there the words that I speak unto thee,
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See also
Joshua 15:82 Kings 23:102 Chronicles 33:62 Chronicles 28:3Jeremiah 7:31Jeremiah 7:32Jeremiah 32:35
In the KJVVerse 19,410 of 31,102

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SUMMARY

Jeremiah 19:2 delivers a precise divine command to the prophet Jeremiah, instructing him to proceed to the infamous Valley of the Son of Hinnom, specifically near the East Gate, and there to publicly declare a message of impending judgment directly from God. This directive initiates a profound prophetic act, emphasizing the gravity of Judah's deep-seated sin and the certainty of God's righteous wrath, to be delivered in a location powerfully symbolic of their spiritual rebellion and moral corruption.

CONTEXT

  • Literary Context: Jeremiah 19 opens with a dramatic, divinely orchestrated symbolic act. The Lord commands Jeremiah to acquire a potter's earthenware flask and, accompanied by a delegation of elders and priests, to take it to the Valley of the Son of Hinnom. Verse 2 specifically pinpoints the precise location for this public, performative prophecy. The subsequent verses Jeremiah 19:3-15 unveil the devastating message to be proclaimed: God will shatter Judah and Jerusalem with the same finality as the flask is shattered, a direct consequence of their rampant idolatry, the horrific practice of child sacrifice, and the pervasive defilement of the land. This act functions as a vivid, unforgettable object lesson, illustrating the irreversible destruction awaiting a people who have persistently rebelled against their covenant Lord. Thus, Jeremiah 19:2 serves as the crucial initiation point for a powerful visual and verbal prophecy of divine retribution, directly linking the geographical site of Judah's gravest sins to the scene of their impending punishment.
  • Historical & Cultural Context: The "Valley of the Son of Hinnom" (Hebrew: Ge Hinnom), a deep, narrow gorge bordering Jerusalem to the south and west, held a dark and notorious reputation in ancient Israel. It became infamous as the primary site for the abhorrent practice of child sacrifice to the pagan deity Molech, particularly during the apostate reigns of kings like Ahaz and Manasseh, as recorded in passages such as 2 Kings 16:3 and 2 Kings 21:6. Despite the reforms initiated by righteous kings like Josiah, who defiled Topheth—an area within the valley—to prevent further sacrifices (2 Kings 23:10), the valley remained a potent symbol of Judah's profound spiritual apostasy and moral corruption. The "east gate" likely refers to one of Jerusalem's eastern exits, possibly the Potsherd Gate or Dung Gate, which would have provided direct access to or a clear view of this valley. This choice of a public and infamous location ensured that Jeremiah's proclamation would be witnessed and heard by many, thereby underscoring the public nature of Judah's sin and the certainty of God's public judgment.
  • Key Themes: This verse significantly contributes to several overarching themes within the book of Jeremiah and the broader prophetic corpus. Firstly, it powerfully reinforces the theme of Divine Judgment for national sin, especially the egregious offenses of idolatry and child sacrifice, which are consistently condemned throughout the book (e.g., Jeremiah 7:31). Secondly, it highlights the theme of Prophetic Authority and Obedience, as Jeremiah is explicitly commanded to proclaim "the words that I shall tell thee," underscoring that the message originates solely from God Himself, not from Jeremiah's personal thoughts or desires. Thirdly, the deliberate choice of the Valley of Hinnom as the setting vividly illustrates the theme of the Consequences of Apostasy, demonstrating how a place of profound sin becomes the very stage for divine retribution. This location's historical significance also foreshadows the future theological imagery of Gehenna, linking the historical site of abhorrent practices to a concept of ultimate judgment and destruction, as seen in later biblical texts.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • go forth (Hebrew, yâtsâ', H3318): This primitive root denotes a physical movement "out" or "forth," often implying a departure, an emergence, or the execution of a command. In Jeremiah 19:2, it functions as an imperative, a direct divine command for Jeremiah to physically exit the city and proceed to a specific, significant location. This emphasizes the active, obedient role of the prophet in carrying out God's will, even when it involves confronting uncomfortable or dangerous truths in public spaces. The act of "going forth" is thus not merely a physical relocation but the initiation of a divinely ordained mission, requiring courageous compliance.
  • valley (Hebrew, gayʼ, H1516): This term specifically refers to a gorge or a narrow valley, typically characterized by its steep, high sides. It is distinct from a broader plain (biq'ah) or a seasonal riverbed (nahal). The specificity of "valley" here, coupled with the modifier "of the son of Hinnom," immediately evokes a place laden with dark historical and spiritual significance. The physical characteristics of a deep, enclosed valley can also symbolically represent a place of isolation, confinement, or impending doom, making it a profoundly fitting stage for a message of severe, inescapable judgment.
  • proclaim (Hebrew, qârâ', H7121): This root means "to call out," "to invite," "to read," or "to preach," consistently implying a public, authoritative declaration. In this context, Jeremiah is not to whisper or subtly convey a message; rather, he is commanded to "proclaim" it loudly and clearly, ensuring it is heard unmistakably by all present. This highlights the public nature of God's judgment and the necessity for His word to be delivered with clarity and force, leaving no room for ignorance or misinterpretation among the people of Judah regarding the dire consequences of their unrepentant actions.

Verse Breakdown

  • "And go forth unto the valley of the son of Hinnom": This opening clause is a direct, imperative command from the Lord to Jeremiah, initiating the prophetic act. It specifies the precise and highly symbolic destination: the Valley of the Son of Hinnom, a location infamous for its deep association with child sacrifice and other abominable idolatrous practices. The command to "go forth" underscores the prophet's required obedience and the active, physical nature of his mission, demanding his presence at a place laden with profound spiritual and historical meaning.
  • "which [is] by the entry of the east gate": This phrase provides a crucial geographical marker, indicating a specific, well-known access point to the valley from Jerusalem. The "east gate" would have been a prominent public thoroughfare, ensuring maximum visibility and accessibility for Jeremiah's proclamation. This detail emphasizes that the judgment is not to be delivered in secret but in a conspicuous, public place, mirroring the public and pervasive nature of Judah's sin and ensuring a wide audience for the divine warning.
  • "and proclaim there the words that I shall tell thee": This final clause clarifies the core of the prophet's divine assignment: to publicly declare God's message. Jeremiah is explicitly presented as merely the mouthpiece; the "words" are not his own but are divinely inspired, given directly by God. This highlights the absolute divine authority behind the impending judgment and underscores the prophet's essential role as a faithful, unadulterated messenger, emphasizing that the message is God's own solemn warning and declaration of impending reality.

Literary Devices

Jeremiah 19:2 is rich in potent literary devices that amplify its message. Symbolism is paramount, with the Valley of the Son of Hinnom serving as a powerful and grim symbol of Judah's profound spiritual depravity, their covenant unfaithfulness, and the ultimate destination for God's righteous judgment. This valley, having been defiled by the horrific practice of child sacrifice, becomes the very stage for the pronouncement of divine wrath, thereby directly linking the place of their most egregious sin to the consequences. The verse also employs the Imperative Mood ("go forth," "proclaim"), which conveys the urgency, directness, and undeniable authority of God's command to Jeremiah. This direct address underscores the prophet's immediate and non-negotiable obedience to a divine mandate. Furthermore, the passage contains a strong element of Foreshadowing, as the specific setting and the command to "proclaim there the words" anticipate the dramatic, shattering object lesson detailed in the subsequent verses of Jeremiah 19, which vividly illustrates the impending, irreversible destruction of Judah.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 19:2 powerfully illustrates God's unwavering holiness, immutable justice, and righteous indignation. It unequivocally demonstrates that He will not tolerate persistent, egregious sin, especially the abominable practice of child sacrifice, which represents the ultimate rejection of His covenant and the defilement of human life. The deliberate choice of the Valley of Hinnom, a place synonymous with profound moral corruption and spiritual apostasy, as the site for the proclamation of judgment underscores the theological principle that sin, particularly public and systemic sin, will invariably be met with public and severe divine consequences. This verse sets the stage for a message that highlights God's righteous wrath against idolatry and the deep defilement of His covenant people, emphasizing that His patience has limits and His word of judgment is certain to be fulfilled. It serves as a stark reminder that God's character demands a response to wickedness, and His warnings are not idle threats but declarations of impending reality for the unrepentant.

REFLECTION AND APPLICATION

Jeremiah 19:2 serves as a stark and challenging reminder that God is a God of perfect justice who holds individuals and nations accountable for their actions, particularly when those actions involve profound violations of fundamental human dignity and explicit divine law. The selection of the Valley of Hinnom, a place infamous for its horrors and defilement, teaches us that sin leaves a lasting stain and carries profound, often public, consequences. For believers today, this passage calls for a deep and honest introspection into areas where we might be compromising with the world's values or tolerating "spiritual idolatry" in our lives, whether it be the worship of material possessions, self-indulgence, or anything that subtly displaces God from His rightful, supreme place. It emphasizes the critical importance of listening to and obeying God's warnings, even when they are uncomfortable, confrontational, or demand radical change. Furthermore, it challenges us to courageously speak God's truth in a world that often rejects divine authority, recognizing that our faithful obedience to His word, even in seemingly small matters, can prevent us from drifting into the spiritual desolation that Judah tragically experienced.

Questions for Reflection

  • What "valleys of Hinnom" exist in our contemporary society, representing places or practices of profound moral compromise, injustice, or spiritual defilement?
  • How might God be calling us, as individuals or as the church, to "go forth" and "proclaim" His truth in uncomfortable or challenging public spaces today?
  • In what ways might we be tempted to ignore, rationalize, or dilute God's "words" of warning, either for ourselves personally or for the communities we inhabit?
  • What personal or communal "idols" might we need to identify and "shatter" in obedience to God's righteous and exclusive demands?

FAQ

What was the significance of the "Valley of the Son of Hinnom" in ancient Israel?

Answer: The Valley of the Son of Hinnom (Hebrew: Ge Hinnom) was a deep gorge located just south and west of Jerusalem. Its primary and most notorious significance, particularly during the period of the kings, was its association with the abhorrent practice of child sacrifice to the pagan god Molech. Wicked kings like Ahaz and Manasseh led Judah into this horrific idolatry, making the valley, specifically an area within it called Topheth, a potent symbol of the nation's spiritual depravity and rebellion against the Lord. Later, after King Josiah's reforms, it became a place for burning refuse and dead bodies, contributing to its imagery as a defiled, cursed, and perpetually burning place. In the New Testament, its Greek equivalent, Gehenna, became a powerful metaphor for hell or eternal judgment, underscoring the ultimate consequences of unrepentant sin, as seen in passages like Matthew 5:22.

Why was Jeremiah commanded to deliver this message specifically at the "east gate"?

Answer: The "east gate" (likely referring to the Potsherd Gate or Dung Gate) was a prominent public entrance or exit from Jerusalem, leading directly towards or offering a clear view of the Valley of Hinnom. The command to proclaim the message at this specific location ensured maximum visibility and audibility for Jeremiah's prophetic act. It emphasized that Judah's sins, particularly child sacrifice and pervasive idolatry, were not hidden transgressions but public abominations that had deeply defiled the very land and people. Therefore, God's judgment, too, would be a public and undeniable act, witnessed by many, underscoring the severity and certainty of the divine retribution against a rebellious nation. It was a strategically chosen location to maximize the impact of the prophetic warning and leave no doubt about the source and nature of the impending doom.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 19:2 speaks of the historical judgment upon Judah for their profound sin, its Christ-centered fulfillment lies in how Jesus Himself confronts sin and brings about ultimate judgment and, paradoxically, ultimate redemption. The Valley of Hinnom, a historical place of defilement and judgment in the Old Testament, became the very linguistic root for Gehenna, the New Testament term for hell. Jesus frequently used the imagery of Gehenna to warn His listeners about the eternal, dire consequences of unrepentant sin, as powerfully conveyed in passages like Matthew 5:29-30 and Mark 9:43-48. In this, He stands as the ultimate Prophet, proclaiming God's "words" with unparalleled authority, not merely to a rebellious nation, but to all humanity, issuing a solemn warning of the righteous judgment to come. However, unlike the shattering of the flask in Jeremiah, Christ's mission was not merely to proclaim judgment but to bear it. He "went forth" to the cross, suffering "outside the city gate" (Hebrews 13:12), not to declare condemnation but to become the perfect Lamb of God who takes away the sin of the world (John 1:29). Through His sacrificial death, He absorbed the full weight of divine wrath against sin, offering a path to salvation and escape from the ultimate Gehenna for all who believe and repent (Romans 5:9). Thus, the judgment foreshadowed in Jeremiah finds its ultimate and redemptive resolution in the person and atoning work of Jesus Christ, who transforms the place of condemnation into the pathway to eternal life.

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Commentary on Jeremiah 19 verses 1–9

The corruption of man having made it necessary that precept should be upon precept, and line upon line (so unapt are we to receive, and so very apt to let slip, the things of God), the grace of God has provided that there shall be, accordingly, precept upon precept, and line upon line, that those who are irreclaimable may be inexcusable. For this reason the prophet is here sent with a message to the same purport with what he had often delivered, but with some circumstances that might make it the more taken notice of, a thing which ministers should study, for a little circumstance may sometimes be a great advantage, and those that would win souls must be wise.

I. He must take of the elders and chief men, both in church and state, to be his auditors and witnesses to what he said - the ancients of the people and the ancients of the priests, the most eminent men both in the magistracy and in the ministry, that they might be faithful witnesses to record, as those Isa 8:2. It is strange that these great men should be at the beck of a poor prophet, and obey his summons to attend him out of the city, they know not whither and they knew not why. But, though the generality of the elders were disaffected to him, yet it is likely that there were some few among them who looked upon him as a prophet of the Lord, and would pay this respect to the heavenly vision. Note, Persons of rank and figure have an opportunity of honouring God, by a diligent attendance on the ministry of the word and other divine institutions; and they ought to think it an honour, and no disparagement to themselves, yea, though the circumstances be mean and despicable. It is certain that the greatest of men is less than the least of the ordinances of God.

II. He must go to the valley of the son of Hinnom, and deliver this message there; for the word of the Lord is not bound to any one place; as good a sermon may be preached in the valley of Tophet as in the gate of the temple. Christ preached on a mountain and out of a ship. This valley lay partly on the south side of Jerusalem, but the prophet's way to it was by the entry on the east gate - the sun gate (Jer 19:2), so some render it, and suppose it to look not towards the sun-rising, but the noon sun - the potter's gate, so some. This sermon must be preached in that place, in the valley of the son of Hinnom, 1. Because there they had been guilty of the vilest of their idolatries, the sacrificing of their children to Moloch, a horrid piece of impiety, which the sight of the place might serve to remind them of and upbraid them with. 2. Because there they should feel the sorest of their calamities; there the greatest slaughter should be made among them; and, it being the common sink of the city, let them look upon it and see what a miserable spectacle this magnificent city would be when it should be all like the valley of Tophet. God bids him go thither, and proclaim there the words that I shall tell thee, when thou comest thither; whereby it appears (as Mr. Gataker well observed) that God's messages were frequently not revealed to the prophets before the very instant of time wherein they were to deliver them.

III. He must give general notice of a general ruin now shortly coming upon Judah and Jerusalem, Jer 19:3. He must, as those that make proclamation, begin with an Oyes: Hear you the word of the Lord, though it be a terrible word, for you may thank yourselves if it be so. Both rulers and ruled must attend to it, at their peril; the kings of Judah, the king and his sons, the king and his princes and privy-counsellors, must hear the word of the King of kings, for, high as they are, he is above them. The inhabitants of Jerusalem also must hear what God has to say to them. Both princes and people have contributed to the national guilt and must concur in the national repentance, or they will both share in the national ruin. Let them all know that the Lord of hosts, who is therefore able to do what he threatens, though he is the God of Israel, nay, because he is so, will therefore punish them in the first place for their iniquities (Amo 3:2): He will bring evil upon this place (upon Judah and Jerusalem) so surprising, and so dreadful, that whosoever hears it, his ears shall tingle; whosoever hears the prediction of it, hears the report and representation of it, it shall make such an impression of terror upon him that he shall still think he hears it sounding in his ears and shall not be able to get it out of his mind. The ruin of Eli's house is thus described (Sa1 3:11), and of Jerusalem, Kg2 21:12.

IV. He must plainly tell them what their sins were for which God had this controversy with them, Jer 19:4, Jer 19:5. They are charged with apostasy from God (They have forsaken me) and abuse of the privileges of the visible church, and which they had been dignified - They have estranged this place. Jerusalem (the holy city), the temple (the holy house), which was designed for the honour of God and the support of his kingdom among men, they had alienated from those purposes, and (as some render the word) they had strangely abused. They had so polluted both with their wickedness that God had disowned both, and abandoned them to ruin. He charges them with an affection for and the adoration of false gods, such as neither they nor their fathers have known, such as never had recommended themselves to their belief and esteem by any acts of power or goodness done for them or their ancestors, as that God had abundantly done whom they forsook; yet they took them at a venture for their gods; nay, being fond of change and novelty, they liked them the better for their being upstarts, and new fashions in religion were as grateful to their fancies as in other things. They also stand charged with murder, wilful murder, from malice prepense: They have filled this place with the blood of innocents. It was Manasseh's sin (Kg2 24:4), which the Lord would not pardon. Nay, as if idolatry and murder, committed separately, were not bad enough and affront enough to God and man, they have put them together, have consolidated them into one complicated crime, that of burning their children in the fire to Baal (Jer 19:5), which was the most insolent defiance to all the laws both of natural and revealed religion that ever mankind was guilty of; and by it they openly declared that they loved their new gods better than ever they loved the true God, though they were such cruel task-masters that they required human sacrifices (inhuman I should call them), which the Lord Jehovah, whose all lives and souls are, never demanded from his worshippers; he never spoke of such a thing, nor came it into his mind. See Jer 7:31.

V. He must endeavour to affect them with the greatness of the desolation that was coming upon them. He must tell them (as he had done before, Jer 7:32) that this valley of the son of Hinnom shall acquire a new name, the valley of slaughter (Jer 19:6), for (Jer 19:7) multitudes shall fall there by the sword, when either they sally out upon the besiegers and are repulsed or attempt to make their escape and are seized: They shall fall before their enemies, who not only endeavour to make themselves masters of their houses and estates, but have such an implacable enmity to them that they seek their lives; they thirst after their blood, and, when they are dead, will not allow a cartel for the burying of the slain, but their carcases shall be meat for the fowls of the heaven and beasts of the earth. What a dismal place will the valley of Tophet be then! And as for those that remain within the city, and will not capitulate with the besiegers, they shall perish for want of food, when first they have eaten the flesh of their sons and daughters, and dearest friends, through the straitness wherewith their enemies shall straiten them, Jer 19:9. This was threatened in the law as an instance of the extremity to which the judgments of God should reduce them (Lev 26:29, Deu 28:53) and was accomplished, Lam 4:10. And, lastly, the whole city shall be desolate, the houses laid in ashes, the inhabitants slain or taken prisoners; there shall be no resort to it, nor any thing in it but what looks rueful and horrid; so that every one that passes by shall be astonished (Jer 19:8), as he had said before, Jer 18:16. That place which holiness had made the joy of the whole earth sin had made the reproach and shame of the whole earth.

VI. He must assure them that all their attempts to prevent and avoid this ruin, so long as they continued impenitent and unreformed, would be fruitless and vain (Jer 19:7): I will make void the counsel of Judah and Jerusalem (of the princes and senators of Judah and Jerusalem) in this place, in the royal palace, which lay on the south side of the city, not far from the place where the prophet now stood. Note, There is no fleeing from God's justice but by fleeing to his mercy. Those that will not make good God's counsel, by humbling themselves under his mighty hand, shall find that God will make void their counsel and blast their projects, which they think ever so well concerted for their own preservation. There is no counsel or strength against the Lord.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Chapter 19, verses 1 and following) Thus says the Lord: Go, and take the potter's earthen bottle, and take of the ancients of the people, and of the ancients of the priests, and go forth into the valley of the son of Ennom, which is by the entry of the earthen gate (or Charsith); and there you shall proclaim (or cry out, or read) the words that I shall speak to you, and you shall say: Hear the word of the Lord, kings of Judah, and inhabitants of Jerusalem. For the potter's bottle, which is called 'Bocboc' in Hebrew, the Septuagint translated it as 'doliolum', and for the earthen gate, Aquila, Symmachus, and Theodotion put the Hebrew word 'Harsith'. For this, the Septuagint, according to their custom of aspirating the letter 'Heth', added the Greek letter 'Chi', so that they would say 'Charsith' instead of 'Arsith', just as they say 'Chebron' for 'Hebron', and 'Jericho' for 'Jeriho'. But divine Scripture wants to instruct the people not only with their ears, but also with their eyes. For what is seen is more retained in the mind than what is heard: 'Take,' he says, 'your little bottle or earthenware jar as a witness, and go out to the valley of the sons of Hinnom, of which we have spoken before, where there is a temple of Baal, and a grove, and a grove irrigated by Siloam's springs. The valley itself, he says, is next to the gate, which in Hebrew is called Harsith, that is, earthenware.' And you will proclaim, or read there the words that I speak to you: so that they may hear what I am going to say. And as we have already said, you will proclaim, and cry out, and read it, because the Hebrew word Carath (), signifies these three things. And she wants both the kings of Judah to hear, and the inhabitants of Jerusalem, that is, both the royal lineage, and the whole people, so that those who refuse to listen may be without excuse.
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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