(2) Unto the valley of the son of Hinnom.--The site was chosen as having been the scene of the most hateful form of idolatry to which the people had addicted themselves, perhaps also as connected locally with the potter's field. (See Note on Jeremiah 7:31; and Matthew 27:7.)

By the entry of the east gate.--The Hebrew word is obscure. The Authorised Version adopts a doubtful etymology, connecting the word with the sun (so "sun gate" in the margin) and therefore with the East. Luther, with the Vulgate and most modern scholars, renders it as "the potter's gate," or more literally, the gate of pottery. The LXX. treats it as a proper name, and gives "the gate Kharsith." No such fate appears in the topographical descriptions of Nehemiah 2, 3; and the two gates which led into the valley of Hinnom were the Fountain and the Dung gate (Nehemiah 3:13-15). Hence it has been inferred that this was a small postern gate leading into the valley just at the point where it was filled with rubbish, possibly with broken fragments like those which were now to be added to it. On this supposition the connection both of the name of the gate and its use with the symbolism of the prophet's act may have determined the command which was thus given him.

Verse 2. - The valley of the son of Hinnom (see on Jeremiah 7:31). The east gate; rather the potsherd gate, i.e. the gate where potsherds were wont to be thrown. Another possible rendering is "sun gate," of which "east gate" is but a paraphrase. But there is evidently a connection between the name of the gate and the action performed by Jeremiah. The Authorized Version seems to have misled Captain Warren into identifying the valley of Hinnom with that of Kedron. He confirms his view, it is true, by the Arabic nomenclature, which speaks of the Kedron as the Wady Jehinnam - a nomenclature, however, which is by no means uniform (see Robinson, 'Biblical Researches,' 2:396, 403). The situation of the "potsherd gate" must remain uncertain.

19:1-9 The prophet must give notice of ruin coming upon Judah and Jerusalem. Both rulers and ruled must attend to it. That place which holiness made the joy of the whole earth, sin made the reproach and shame of the whole earth. There is no fleeing from God's justice, but by fleeing to his mercy.And go forth into the valley of the son of Hinnom,.... To whom it formerly belonged, and so it was called as early as Joshua's time, Joshua 15:8; from the faith and abomination of the place, and the shocking torments here exercised, "hell", from hence, in the New Testament, is called "Gehenna": here the prophet with the elders were to go, for reasons after mentioned; because here their cruel idolatries were committed, and Jerusalem was to be made like unto it for pollution and bloodshed:

which is by the entry of the east gate; the way to it out of Jerusalem lay through the east gate of the city. The Targum calls it "the dung gate"; through which the filth of the city was carried out, and laid near it, and where lay the potter's sherds; hence some render it the "potsherd" gate (m); or rather it should be the potter's gate; for that reason, because the potter's field and house lay near it, from whence the prophet had his earthen bottle; others call it the "sun gate" (n), because it lay to the sun rising; but seeing the valley of Hinnom was to the south of Jerusalem, this seems rather to be the south gate; and a proper situation this was for the potters to dry and harden their pots. The Septuagint, Syriac, and Arabic versions, leave it untranslated, and call it the gate Harsith or Hadsith:

and proclaim there the words that I shall tell thee; for as yet it was not made known to him what he should do with his bottle, or say to the elders, until he came to the place he was ordered to.

(m) "portae fictilis", Munster, Pagninus. (n) "Portae solaris", Montanus, Piscator, Cocceius; so Ben Melech, and Stockius, p. 389.