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Jeremiah 19:10 [study!]

American Standard Version (ASV 1901) [2]
— Then shalt thou break the bottle in the sight of the men that go with thee,
King James Version (KJV 1769)
— Then shalt thou break the bottle in the sight of the men that go with thee,
New American Standard Bible (NASB ©1995)
— “Then you are to break the jar in the sight of the men who accompany you
Webster's Revision of the KJB (WEB 1833)
— Then shalt thou break the bottle in the sight of the men that go with thee,
Darby's Translation (DBY 1890)
— And thou shalt break the flagon in the sight of the men that go with thee,
Rotherham's Emphasized Bible (EBR 1902)
— Then shalt thou break the bottle, before the eyes of the men who are walking with thee;
Young's Literal Translation (YLT 1898)
— 'And thou hast broken the bottle before the eyes of the men who are going with thee,
Douay-Rheims Challoner Revision (DR 1750)
— And thou shalt break the bottle in the sight of the men that shall go with thee.
Original King James Bible (AV 1611) [2]
— Then shalt thou breake ye bottle in the sight of the men that goe with thee,
Brenton Greek Septuagint (LXX, Restored Names)
— And thou shalt break the bottle in the sight of the men that go forth with thee,
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Then shalt thou break the bottle in the sight of the men that go with thee,

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Then shalt thou break 7665
{7665} Prime
שָׁבַר
shabar
{shaw-bar'}
A primitive root; to burst (literally or figuratively).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
the bottle 1228
{1228} Prime
בַקְבֻּק
baqbuk
{bak-book'}
From H1238; a bottle (from the gurgling in emptying).
in the sight 5869
{5869} Prime
עַיִן
`ayin
{ah'-yin}
Probably a primitive word; an eye (literally or figuratively); by analogy a fountain (as the eye of the landscape).
of the men y582
[0582] Standard
אֱנוֹשׁ
'enowsh
{en-oshe'}
From H0605; properly a mortal (and thus differeing from the more dignified H0120); hence a man in general (singly or collectively). It is often unexpressed in the English Version, especially when used in apposition with another word.
x376
(0376) Complement
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
that go 1980
{1980} Prime
הָלַךְ
halak
{haw-lak'}
Akin to H3212; a primitive root; to walk (in a great variety of applications, literally and figuratively).
z8802
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
with x854
(0854) Complement
אֵת
'eth
{ayth}
Probably from H0579; properly nearness (used only as a preposition or adverb), near; hence generally with, by, at, among, etc.
thee,
Jamieson-Fausset-Brown Commentary

Jeremiah 19:10

_ _ break ... bottle — a symbolical action, explained in Jeremiah 19:11.

_ _ the men — the elders of the people and of the priests (Jeremiah 19:1; compare Jeremiah 51:63, Jeremiah 51:64).

Matthew Henry's Commentary

Jeremiah 19:10-15

_ _ 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 (Jeremiah 19:1), and, when he had delivered his message, he was to break the bottle to pieces (Jeremiah 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, Jeremiah 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 (Psalms 2:9, Revelation 2:27), but now Jerusalem's doom, Isaiah 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 (Jeremiah 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 (2 Kings 23:10) of Josiah's defiling Tophet, because it had been abused to idolatry, which he did (as should seem, Jeremiah 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 (Jeremiah 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 (Acts 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 (Zephaniah 1:5), and of altars on the top of the upper chamber of Ahaz, 2 Kings 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, Jeremiah 19:14, Jeremiah 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.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance

Jeremiah 48:12 Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.
Jeremiah 51:63-64 And it shall be, when thou hast made an end of reading this book, [that] thou shalt bind a stone to it, and cast it into the midst of Euphrates: ... And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary. Thus far [are] the words of Jeremiah.
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