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Selected Verse: Jeremiah 7:29 - King James

Verse	Translation	Text
Jer 7:29	King James	Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Jeremiah addresses Jerusalem under the figure of a woman, who, in grief for her lost children, deprives her head of its chief ornament and goes up to the hills to weep (Jdg 11:37-38; Isa 15:2). hair--flowing locks, like those of a Nazarite. high places--The scene of her idolatries is to be the scene of her mourning (Jer 3:21). generation of his wrath--the generation with which He is wroth. So Isa 10:6; "the people of My wrath."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Jeremiah addresses Jerusalem under the figure of a woman, who, in grief for her lost children, deprives her head of its chief ornament and goes up to the hills to weep (Jdg 11:37-38; Isa 15:2).

hair--flowing locks, like those of a Nazarite.

high places--The scene of her idolatries is to be the scene of her mourning (Jer 3:21).

generation of his wrath--the generation with which He is wroth. So Isa 10:6; "the people of My wrath."

Notes on the Bible, by Albert Barnes, [1834]
Jeremiah summons the people to lament over the miserable consequences of their rejection of God. In the valley of Hinnom, where lately they offered their innocents, they shall themselves fall before the enemy in such multitudes that burial shall be impossible, and the beasts of the field unmolested shall prey upon their remains. Jer 7:29 The daughter of Zion, defiled by the presence of enemies in her sanctuary, and rejected of God, must shear off the diadem of her hair, the symbol of her consecration to God, just as the Nazarite, when defiled by contact with a corpse, was to shave his crowned head. Take up a lamentation ... - Or, lift up a "lamentation on the bare hill-sides" Jer 3:2. Jer 7:30 They have set their abominations ... - Probably a reference to the reign of the fanatic Manasseh, in whose time the worship of Astarte and of the heavenly bodies was the established religion of the land Kg2 21:3-5, and even the temple was used for idolatrous services. The people had never heartily accepted Josiah's reformation. Jer 7:31 The high places - Here, probably, not natural hills, but artificial mounts, on which the altars were erected. Tophet (marginal reference note) is not here a proper name; as applied to Baal-worship the term is not an ordinary one, but almost unique to Jeremiah. Comparing this verse with Jer 19:5; Jer 32:35, it will be found that Baal is in those passages substituted for Tophet. Just as it is the practice of the prophets to substitute "Bosheth, shame," for Baal (see Jer 3:24), so here Jeremiah uses "Tophet, an object of abhorrence" (compare Job 17:6 note), in just the same way. Valley of the son of Hinnom - See Jos 15:8 note. To burn ... - The children were not burned alive, but slain first Eze 16:21. Jer 7:32 The valley of slaughter - Where they killed their helpless children, there shall they be slaughtered helplessly by their enemies. Till there be no place - Rather, for want of room elsewhere.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Therefore the Lord has rejected the backsliding people, so that it shall perish shamefully. - Jer 7:29. "Cut off thy diadem (daughter of Zion), and cast it away, and lift up a lamentation on the bald peaked mountains; for the Lord hath rejected and cast out the generation of His wrath. Jer 7:30. For the sons of Judah have done the evil in mine eyes, saith Jahveh, have put their abominations in the house on which my name is named, to pollute it; Jer 7:31. And have built the high places of Tophet, which is in the valley of Benhinnom, to burn their sons and daughters in the fire; which I have not commanded, neither came it into my heart. Jer 7:32. Therefore, behold, the days come, saith Jahveh, that they shall no longer say, Tophet and Valley of Benhinnom, but, The valley of slaughter; and they shall bury in Tophet for want of room. Jer 7:33. And the carcases of this people shall be meat for the fowls of heaven and the beasts of the earth, with no one to fray them away. Jer 7:34. And I make to cease out of the cities of Judah and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride; for a waste shall the land become. Jer 8:1. At that time, saith Jahveh, they shall bring out the bones of the kings of Judah and the bones of his princes, the bones of the priests and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves. Jer 8:2. And they shall spread them before the sun, and the moon, and all the host of heaven, which they have loved, and which they have served, after which they have walked, and which they have sought and worshipped: they shall not be gathered nor buried; for dung upon the face of the earth shall they be. Jer 8:3. And death shall be chosen rather than life by all the residue which is left of this evil race, in all the places whither I have driven them that are left, saith Jahveh of hosts." In these verses the judgment of Jer 7:20 is depicted in all its horror, and the description is introduced by a call upon Zion to mourn and lament for the evil awaiting Jerusalem and the whole land. It is not any particular woman that is addressed in Jer 7:29, but the daughter of Zion (cf. Jer 6:23), i.e., the capital city personified as a woman, as the mother of the whole people. Cut off נזרך, thy diadem. There can be no doubt that we are by this to understand the hair of the woman; but the current opinion, that the words simply and directly means the hair, is without foundation. It means crown, originally the diadem of the high priest, Exo 29:6; and the transference of the same word to the hair of the head is explained by the practice of the Nazarites, to wear the hair uncut as a mark of consecration to the Lord, Num 6:5. The hair of the Nazarite is called in Num 6:7 the consecration (נזר) of his God upon his head, as was the anointing oil on the head of the high priest, Lev 21:12. In this sense the long hair of the daughter of Zion is called her diadem, to mark her out as a virgin consecrated to the Lord. Cutting off this hair is not only in token of mourning, as in Job 1:20; Mic 1:16, but in token of the loss of the consecrated character. The Nazarite, defiled by the sudden occurrence of death near to his person, was bound to cut off his long hair, because by this defilement his consecrated hair had been defiled; and just so must the daughter of Zion cut off her hair and cast it from her, because by her sins she had defiled herself, and must be held as unconsecrate. Venema and Ros. object to this reference of the idea to the consecrated hair of the Nazarite: quod huc non quadrat, nec in faeminis adeo suetum erat; but this objection is grounded on defective apprehension of the meaning of the Nazarite's vow, and on misunderstanding of the figurative style here employed. The allusion to the Nazarite order, for the purpose of representing the daughter of Zion as a virgin consecrated to the Lord, does not imply that the Nazarite vow was very common amongst women. Deprived of her holy ornament, Zion is to set up a lament upon bare hill-tops (cf. Jer 3:21), since the Lord has rejected or cast out (Jer 7:30) the generation that has drawn His wrath down on it, because they have set idols in the temple in which He has revealed His glory, to profane it. The abominations are the image of Asherah which Manasseh set up in the temple, and the altars he had built to the host of heaven in both the courts (Kg2 21:5, Kg2 21:7). Besides the desecration of the temple of the Lord by idolatry, Jeremiah mentions in Jer 7:31, as an especially offensive abomination, the worship of Moloch practised in the valley of Benhinnom. Here children were burnt to this deity, to whom Manasseh had sacrificed his son, Kg2 21:6. The expression "high altars of Tophet" is singular. In the parallel passages, where Jeremiah repeats the same subject, Jer 19:5 and Jer 32:35, we find mentioned instead high altars of Baal; and on this ground, Hitz. and Graf hold התפת in our verse to be a contemptuous name for Baal Moloch. תּפת is not derived from the Persian; nor is it true that, as Hitz. asserts, it does not occur till after the beginning of the Assyrian period, since we have it in Job 17:6. It is formed from תּוּף, to spit out, like נפת from נוּף; and means properly a spitting out, then that before or on which one spits (as in Job 17:6), object of deepest abhorrence. It is transferred to the worship of Moloch here and Jer 19:6, Jer 19:13., and in Kg2 23:10. In the latter passage the word is unquestionably used for the place in the valley of Benhinnom where children were offered to Moloch. So in Jer 19:6, Jer 19:13 (the place of Tophet), and Jer 19:14; and so also, without a doubt, in Jer 7:32 of the present chapter. There is no valid reason for departing from this well-ascertained local signification; "high altars of the Tophet" may perfectly well be the high altars of the place of abominable sacrifices. With the article the word means the ill-famed seat of the Moloch-worship, situated in the valley of Ben or Bne Hinnom, to the south of Jerusalem. Hinnom is nomen propr. of a man of whom we know nothing else, and בּן( בּני הנּום) is not an appellative: son of sobbing, as Hitz., Graf, Bttcher explain (after Rashi), rendering the phrase by "Valley of the weepers," or "of groaning, sobbing," with reference to the cries of the children slain there for sacrifices. For the name Ben-hinnom is much older than the Moloch-worship, introduced first by Ahaz and Manasseh. We find it in Jos 15:8; Jos 18:16, in the topographical account of the boundaries of the tribes of Judah and Benjamin. As to Moloch-worship, see on Lev 18:21 and Eze 16:20. At the restoration of the public worship of Jahveh, Josiah had extirpated Moloch-worship, and had caused the place of the sacrifice of abominations in the valley of Ben-hinnom to be defiled (Kg2 23:20); so that it is hardly probable that it had been again restored immediately after Josiah's death, at the beginning of Jehoiakim's reign. Nor does the present passage imply this; for Jer. is not speaking of the forms of idolatry at that time in favour with the Jews, but of the abominations they had done. That he had Manasseh's doings especially in view, we may gather from Jer 15:4, where the coming calamities are expressly declared to be the punishment for Manasseh's sins. Neither is it come into my heart, i.e., into my mind, goes to strengthen: which I have not commanded. Jer 7:32 Therefore God will make the place of their sins the scene of judgment on the sinners. There shall come days when men will call the valley of these abominations the valley of slaughter, i.e., shall make it into such a valley. Where they have sacrificed their children to Moloch, they shall themselves be slaughtered, massacred by their enemies. And in this valley, as an unclean place (Jer 19:13), shall they be buried "for want of room;" since, because of the vast numbers of the slain, there will be nowhere else to put them. Jer 7:33 Even the number of the dead will be so great that the corpses shall remain unburied, shall become food for beasts of prey, which no one will scare away. This is taken almost literally from Deu 28:26. Jer 7:34 Thus the Lord will put an end to all joyfulness in life throughout the land: cf. Hos 2:13; Eze 26:13. The voice of the bridegroom and the bride is a circumlocution for the mirth of marriage festivities; cf. 1 Macc. 9:39. All joy will be dumb, for the land shall become a waste; as the people had been warned, in Lev 26:31, Lev 26:33, would be the case if they forsook the Lord.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Therefore the Lord has rejected the backsliding people, so that it shall perish shamefully. - Jer 7:29. "Cut off thy diadem (daughter of Zion), and cast it away, and lift up a lamentation on the bald peaked mountains; for the Lord hath rejected and cast out the generation of His wrath. Jer 7:30. For the sons of Judah have done the evil in mine eyes, saith Jahveh, have put their abominations in the house on which my name is named, to pollute it; Jer 7:31. And have built the high places of Tophet, which is in the valley of Benhinnom, to burn their sons and daughters in the fire; which I have not commanded, neither came it into my heart. Jer 7:32. Therefore, behold, the days come, saith Jahveh, that they shall no longer say, Tophet and Valley of Benhinnom, but, The valley of slaughter; and they shall bury in Tophet for want of room. Jer 7:33. And the carcases of this people shall be meat for the fowls of heaven and the beasts of the earth, with no one to fray them away. Jer 7:34. And I make to cease out of the cities of Judah and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride; for a waste shall the land become. Jer 8:1. At that time, saith Jahveh, they shall bring out the bones of the kings of Judah and the bones of his princes, the bones of the priests and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves. Jer 8:2. And they shall spread them before the sun, and the moon, and all the host of heaven, which they have loved, and which they have served, after which they have walked, and which they have sought and worshipped: they shall not be gathered nor buried; for dung upon the face of the earth shall they be. Jer 8:3. And death shall be chosen rather than life by all the residue which is left of this evil race, in all the places whither I have driven them that are left, saith Jahveh of hosts."

In these verses the judgment of Jer 7:20 is depicted in all its horror, and the description is introduced by a call upon Zion to mourn and lament for the evil awaiting Jerusalem and the whole land. It is not any particular woman that is addressed in Jer 7:29, but the daughter of Zion (cf. Jer 6:23), i.e., the capital city personified as a woman, as the mother of the whole people. Cut off נזרך, thy diadem. There can be no doubt that we are by this to understand the hair of the woman; but the current opinion, that the words simply and directly means the hair, is without foundation. It means crown, originally the diadem of the high priest, Exo 29:6; and the transference of the same word to the hair of the head is explained by the practice of the Nazarites, to wear the hair uncut as a mark of consecration to the Lord, Num 6:5. The hair of the Nazarite is called in Num 6:7 the consecration (נזר) of his God upon his head, as was the anointing oil on the head of the high priest, Lev 21:12. In this sense the long hair of the daughter of Zion is called her diadem, to mark her out as a virgin consecrated to the Lord. Cutting off this hair is not only in token of mourning, as in Job 1:20; Mic 1:16, but in token of the loss of the consecrated character. The Nazarite, defiled by the sudden occurrence of death near to his person, was bound to cut off his long hair, because by this defilement his consecrated hair had been defiled; and just so must the daughter of Zion cut off her hair and cast it from her, because by her sins she had defiled herself, and must be held as unconsecrate. Venema and Ros. object to this reference of the idea to the consecrated hair of the Nazarite: quod huc non quadrat, nec in faeminis adeo suetum erat; but this objection is grounded on defective apprehension of the meaning of the Nazarite's vow, and on misunderstanding of the figurative style here employed. The allusion to the Nazarite order, for the purpose of representing the daughter of Zion as a virgin consecrated to the Lord, does not imply that the Nazarite vow was very common amongst women. Deprived of her holy ornament, Zion is to set up a lament upon bare hill-tops (cf. Jer 3:21), since the Lord has rejected or cast out (Jer 7:30) the generation that has drawn His wrath down on it, because they have set idols in the temple in which He has revealed His glory, to profane it. The abominations are the image of Asherah which Manasseh set up in the temple, and the altars he had built to the host of heaven in both the courts (Kg2 21:5, Kg2 21:7). Besides the desecration of the temple of the Lord by idolatry, Jeremiah mentions in Jer 7:31, as an especially offensive abomination, the worship of Moloch practised in the valley of Benhinnom. Here children were burnt to this deity, to whom Manasseh had sacrificed his son, Kg2 21:6. The expression "high altars of Tophet" is singular. In the parallel passages, where Jeremiah repeats the same subject, Jer 19:5 and Jer 32:35, we find mentioned instead high altars of Baal; and on this ground, Hitz. and Graf hold התפת in our verse to be a contemptuous name for Baal Moloch. תּפת is not derived from the Persian; nor is it true that, as Hitz. asserts, it does not occur till after the beginning of the Assyrian period, since we have it in Job 17:6. It is formed from תּוּף, to spit out, like נפת from נוּף; and means properly a spitting out, then that before or on which one spits (as in Job 17:6), object of deepest abhorrence. It is transferred to the worship of Moloch here and Jer 19:6, Jer 19:13., and in Kg2 23:10. In the latter passage the word is unquestionably used for the place in the valley of Benhinnom where children were offered to Moloch. So in Jer 19:6, Jer 19:13 (the place of Tophet), and Jer 19:14; and so also, without a doubt, in Jer 7:32 of the present chapter. There is no valid reason for departing from this well-ascertained local signification; "high altars of the Tophet" may perfectly well be the high altars of the place of abominable sacrifices. With the article the word means the ill-famed seat of the Moloch-worship, situated in the valley of Ben or Bne Hinnom, to the south of Jerusalem. Hinnom is nomen propr. of a man of whom we know nothing else, and בּן( בּני הנּום) is not an appellative: son of sobbing, as Hitz., Graf, Bttcher explain (after Rashi), rendering the phrase by "Valley of the weepers," or "of groaning, sobbing," with reference to the cries of the children slain there for sacrifices. For the name Ben-hinnom is much older than the Moloch-worship, introduced first by Ahaz and Manasseh. We find it in Jos 15:8; Jos 18:16, in the topographical account of the boundaries of the tribes of Judah and Benjamin. As to Moloch-worship, see on Lev 18:21 and Eze 16:20. At the restoration of the public worship of Jahveh, Josiah had extirpated Moloch-worship, and had caused the place of the sacrifice of abominations in the valley of Ben-hinnom to be defiled (Kg2 23:20); so that it is hardly probable that it had been again restored immediately after Josiah's death, at the beginning of Jehoiakim's reign. Nor does the present passage imply this; for Jer. is not speaking of the forms of idolatry at that time in favour with the Jews, but of the abominations they had done. That he had Manasseh's doings especially in view, we may gather from Jer 15:4, where the coming calamities are expressly declared to be the punishment for Manasseh's sins. Neither is it come into my heart, i.e., into my mind, goes to strengthen: which I have not commanded.

Jer 7:32

Therefore God will make the place of their sins the scene of judgment on the sinners. There shall come days when men will call the valley of these abominations the valley of slaughter, i.e., shall make it into such a valley. Where they have sacrificed their children to Moloch, they shall themselves be slaughtered, massacred by their enemies. And in this valley, as an unclean place (Jer 19:13), shall they be buried "for want of room;" since, because of the vast numbers of the slain, there will be nowhere else to put them.

Jer 7:33

Even the number of the dead will be so great that the corpses shall remain unburied, shall become food for beasts of prey, which no one will scare away. This is taken almost literally from Deu 28:26.

Jer 7:34

Thus the Lord will put an end to all joyfulness in life throughout the land: cf. Hos 2:13; Eze 26:13. The voice of the bridegroom and the bride is a circumlocution for the mirth of marriage festivities; cf. 1 Macc. 9:39. All joy will be dumb, for the land shall become a waste; as the people had been warned, in Lev 26:31, Lev 26:33, would be the case if they forsook the Lord.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Cut off thine hair - This was an usual token of sorrow among the Jews. On high places - Upon the high places where thou wentest a whoring from me. The generation - A generation destined to the wrath of God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Cut off thine hair - גזי נזרך gozzi nizrech, shear thy nazarite. The Nazarite was one who took upon him a particular vow, and separated himself from all worldly connections for a certain time, that he might devote himself without interruption to the service of God; and during all this time no razor was to pass on his head, for none of his hair was to be taken off. After the vow was over, he shaved his head and beard, and returned to society. See Num 6:2 (note), etc., and the notes there. Jerusalem is here considered under the notion of a Nazarite, by profession devoted to the service of God: but that profession was empty; it was not accompanied with any suitable practice. God tells them here to cut off their hair; to make no vain pretensions to holiness or religion; to throw off the mask, and attempt no longer to impose upon themselves and others by their hypocritical pretensions. On the same ground he orders them, Jer 7:21, to devote to common use the animals destined for sacrifice; and to make no more vain shows of religion while their hearts were not right with him. Dr. Blayney thinks the address is to the prophet, who was a Nazarite by virtue of his office, and who was called to cut off his hair as a token of mourning for the desolations which were coming upon his people. That cutting off the hair was a sign of distress and mourning may be seen, Ezr 9:3; Isa 15:2; Jer 41:5, etc. But I think the other the more natural construction. On high places - That the lamentation may be heard to the greater distance. The generation of his wrath - Persons exposed to punishment: used here as children of wrath, Eph 2:3.

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⁶ I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.

²¹ A voice was heard upon the high places, weeping and supplications of the children of Israel: for they have perverted their way, and they have forgotten the LORD their God.

² He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.

³⁷ And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows.
³⁸ And he said, Go. And he sent her away for two months: and she went with her companions, and bewailed her virginity upon the mountains.

³² Therefore, behold, the days come, saith the LORD, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall bury in Tophet, till there be no place.

²¹ That thou hast slain my children, and delivered them to cause them to pass through the fire for them?

⁸ And the border went up by the valley of the son of Hinnom unto the south side of the Jebusite; the same is Jerusalem: and the border went up to the top of the mountain that lieth before the valley of Hinnom westward, which is at the end of the valley of the giants northward:

⁶ He hath made me also a byword of the people; and aforetime I was as a tabret.

²⁴ For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters.

³⁵ And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.

⁵ They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind:

³¹ And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart.

³ For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them.
⁴ And he built altars in the house of the LORD, of which the LORD said, In Jerusalem will I put my name.
⁵ And he built altars for all the host of heaven in the two courts of the house of the LORD.

³⁰ For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to pollute it.

² Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness.

²⁹ Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath.

³³ And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste.

³¹ And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.

¹³ And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard.

¹³ And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.

³⁴ Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate.

²⁶ And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away.

³³ And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray them away.

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.

⁴ And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem.

²⁰ And he slew all the priests of the high places that were there upon the altars, and burned men's bones upon them, and returned to Jerusalem.

²⁰ Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter,

²¹ And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.

¹⁶ And the border came down to the end of the mountain that lieth before the valley of the son of Hinnom, and which is in the valley of the giants on the north, and descended to the valley of Hinnom, to the side of Jebusi on the south, and descended to Enrogel,

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,

⁶ 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.

¹⁰ And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.

⁶ 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.

⁶ He hath made me also a byword of the people; and aforetime I was as a tabret.

⁵ They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind:

⁶ And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger.

⁷ And he set a graven image of the grove that he had made in the house, of which the LORD said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever:

⁵ And he built altars for all the host of heaven in the two courts of the house of the LORD.

³⁰ For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to pollute it.

²¹ A voice was heard upon the high places, weeping and supplications of the children of Israel: for they have perverted their way, and they have forgotten the LORD their God.

¹⁶ Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.

²⁰ Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,

¹² Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD.

⁷ He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head.

⁵ All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow.

⁶ And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.

²³ They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion.

²⁹ Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath.

²⁰ Therefore thus saith the Lord GOD; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched.

³ And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the LORD of hosts.

² And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth.

¹ At that time, saith the LORD, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves:

³³ And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray them away.

³⁰ For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to pollute it.

²⁹ Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath.

³ Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

⁵ That there came certain from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring them to the house of the LORD.

² He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.

³ And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.

²¹ Thus saith the LORD of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh.

² Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD: