For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.

For a Topheth is prepared of old; yea, for the king it is made ready; he hath made it deep and large; the pile thereof is fire and much wood; the breath of Jehovah, like a stream of brimstone, doth kindle it.

For Topheth is prepared from yesterday, prepared by the king, deep, and wide. The nourishment thereof is fire and much wood: the breath of the Lord as a torrent of brimstone kindling it.

For Topheth is prepared of old; for the king also it is prepared: he hath made it deep and large; its pile is fire and much wood; the breath of Jehovah, like a stream of brimstone, doth kindle it.

For, arranged from former time is Tophet, Even it for the king is prepared, He hath made deep, He hath made large, Its pile is fire and much wood, The breath of Jehovah, As a stream of brim stone, is burning in it!

For Tophet is ordained of old; yes, for the king it is prepared; he has made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, does kindle it.

For a place of fire has long been ready; yes, it has been made ready for the king; he has made it deep and wide: it is massed with fire and much wood; the breath of the Lord, like a stream of fire, puts a light to it.

For a hearth is ordered of old; Yea, for the king it is prepared, Deep and large; The pile thereof is fire and much wood; The breath of the LORD, like a stream of brimstone, doth kindle it.

For his burning place has long been ready. Yes, for the king it is made ready. He has made its pyre deep and large with fire and much wood. The LORD's breath, like a stream of sulfur, kindles it.

For a burning place, deep and wide, has been prepared from yesterday, prepared by the King. Its nourishment is fire and much wood. The breath of the Lord, like a torrent of brimstone, kindles it.

Quoniam ordinata est ab hesterno Tophet: etiam Regi præparata est: quam in profundum posuit et dilatavit. Pyra ejus ignis, et ligna multa; flatus Iehovæ quasi torrens sulphuris succendit eam.

For Tophet is ordained. The Prophet goes on to threaten the vengeance of God, and says that not only a temporary calamity, but also everlasting destruction awaits the wicked; for hell is prepared for them, and not merely for persons of ordinary rank, but likewise for the king himself and the nobles. By "Tophet" he unquestionably means Hell; not that we must fancy to ourselves some place in which the wicked are shut up, as in a prison, after their death, in order to endure the torments which they deserve; but it denotes their miserable condition and excruciating torments. In the book of Kings, it denotes that place where the Jews sacrificed their children to the idol Moloch. (2 Kings 23:10.) It is also mentioned by Jeremiah, (Jeremiah 19:6;) and that place was destroyed and profaned by Josiah on account of the detestable superstition committed in it. (2 Kings 23:10.) The prophets, I have no doubt, intended to give the name of this place to the punishments and torments of the wicked, in order that the bare mention of it might excite horror in godly persons, and that idolatry might be universally regarded with greater abhorrence. The word "Gehenna" has the same etymology; for "the Valley of Hinnom" was a name given to Hell (Gehenna) on account of the abominable sacrilege practiced in it. Since yesterday. When we see that all goes well with the wicked, and that they have everything to their wish, we think that they will pass unpunished. For this reason the Prophet, on the contrary, exclaims: "Since yesterday, that is, of old since the beginning of the world, the Lord hath determined what punishments he shall inflict on them." Though this decree is still hidden from us, yet it must be certain, and cannot fail. Let us not, therefore, judge of the lot of the wicked according to outward appearances; let us wait for the Lord, who in due time will execute his righteous judgment. Yet let us not be rash, or think that God hath forgotten to take vengeance; for he had determined what he should do before it could enter into our mind; nor can we so speedily desire the destruction of the wicked as not to have our thoughts and desires anticipated long before by the Lord, for from the beginning he determined to inflict on them punishments and torments. Some think that it is a parallel passage to that of the Apostle, "Christ yesterday, to-day, and for ever." (Hebrews 13:8.) But I consider "yesterday" to be here used simply as contrasted with our thoughts, that we may not think that we possess so much wisdom as to be capable of anticipating God: for there is nothing sudden in his purposes, but all were long ago settled and determined by him. He speaks of the punishments of the life to come, as I have already said, that is, of the punishments which the wicked shall endure, in addition to the distresses which they suffer in this life. On this subject it is strange that the Sadducees (Matthew 22:23; Acts 23:8) were so dull and stupid as to confine rewards and punishments within the limits of this life, as if the judgment of God did not extend beyond this world; for the modes of expression which immediately follow would not apply to temporal punishments, and the very name "Tophet," taken metaphorically, could denote nothing else than God's highest curse. Yea, for the king it is prepared. He shews that not even "kings," who are supposed to be entitled, on account of their majesty and power, to enjoy some peculiar privilege, are exempted from this punishment. Their greatness dazzles the eyes of men, but will yield them no defense, so as to prevent the Lord from punishing them as they deserve. He says that the slaughter of them will be in a deep place, that we may know that they cannot escape or be rescued from it; and he calls hell broad, that we may know that however numerous they may be, though they all conspire together, they shall likewise perish; for the Lord will not be exhausted by punishing, and he will have a place so large as to contain all his enemies. The pile of it is fire. He speaks metaphorically concerning the destruction of the reprobate, which otherwise we cannot sufficiently comprehend, in the same manner as we do not understand the blessed and immortal life, unless it be shadowed out by some figures adapted to our capacity. Hence it is evident how foolish and absurd the sophists are, who enter into subtle arguments about the nature and quality of that fire, and torture themselves by giving various explanations of it. Such gross imaginations must be banished, since we know that the Prophet speaks figuratively; and in another passage (Isaiah 66:24) we shall see that "fire" and the "worm" are joined together.

For Tophet - The same idea is conveyed in this verse as in the preceding, but under another form, and with a new illustration. The sense is, that the army of the Assyrians would be completely destroyed, as if it were a large pile of wood in the valley of Hinnom that should be fired by the breath of God. The word (תפתה tâpeteh) with the ה (h) paragogic), denotes properly what causes loathing or abhorrence; that which produces disgust and vomiting (from the Chaldee תיף tūph to spit out); Job 17:6, 'I was an "abhorrence'" (תפת tôpheth), improperly rendered in our version, 'I was among them as a tabret.' The word occurs only in 2-Kings 23:10; Jeremiah 7:31-32; Jeremiah 19:6, Jeremiah 19:11, Jeremiah 19:13-14, and in this place. It is applied to a deep valley on the southeast of Jerusalem, celebrated as the seat of idolatry, particularly of the worship of Moloch. The name also of 'the valley of Hinnom' was given to it; and hence, the name "Gehenna" γέεννα geenna, Matthew 5:22, Matthew 5:29-30; Matthew 10:28; Matthew 18:9; Matthew 23:15, Matthew 23:33; Mark 9:43, Mark 9:45, Mark 9:47; Luke 12:5; James 3:6), as denoting the place of future torments, of which the valley of Hinnom, or Tophet, was a striking emblem.
This valley was early selected as the seat of the worship of Moloch, where his rites were celebrated by erecting a huge brass image with a hollow trunk and arms, which was heated, and within which, or on the arms of which, children were placed as a sacrifice to the horrid idol. To drown their cries, drums were beaten, which were called תף tôph, or תפים tôphiym, and many suppose the name Tophet was given to the place on this account (see 2-Kings 16:3; 2-Kings 21:6; 2-Kings 23:10). The name 'valley of Hinnom,' or Gehenna, was probably from the former possessor or occupier of that name. In subsequent times, however, this place was regarded with deep abhorrence. It became the receptacle of all the filth of the city; and hence, in order to purify the atmosphere, and prevent contagion, it was needful to keep fires there continually burning. It was thus a most striking emblem of hell-fire, and as such is used in the New Testament. Hezekiah was firmly opposed to idolatry; and it is not improbable that he had removed the images of Moloch, and made that valley the receptacle of filth, and a place of abomination, and that the prophet refers to this tact in the passage before us.
Is ordained - Was fitted up, appointed, constituted. The prophet by a figure represents Hezekiah as having fitted up this place as if for the appropriate punishment of the Assyrians.
Of old - Margin, as in Hebrew, 'From yesterday.' This expression may mean simply 'formerly, some time since,' as in Exodus 4:10; 2-Samuel 3:17. The idea here seems to be, that Tophet had been formerly, or was already prepared as if for the destruction of Sennacherib and his army. His ruin would be as certain, and as sudden, "as if," in the valley of Tophet, the breath of Yahweh should set on fire the vast materials that had been collected, and were ready to be kindled. It does not mean that Tophet had actually been prepared "for" the army of Sennacherib; it does not mean that his army would actually be destroyed there - for it was on the other side of the city that they were cut off (see the notes at Isaiah 10:32); it does not mean that they would be consigned to hell-fire; but it means that that place had been fitted up as if to be an emblematic representation of his ruin; that the consuming fires in that valley were a striking representation of the sudden and awful manner in which the abhorred enemies of God would be destroyed.
For the king is prepared - For Hezekiah; as if the place had been fitted up for his use in order to consume and destroy his enemies. It is not meant that Hezekiah actually had this in view, but the whole language is figurative. It was as if that place had been fitted up by Hezekiah as a suitable place in which entirely to destroy his foes.
He hath made it deep and large - Vast; as if able to contain the entire army that was to be destroyed.
The pile thereof - The wood that was collected there to be consumed.
The breath of the Lord - As if Yahweh should breathe upon it, and enkindle the whole mass, so that it should burn without the possibility of being extinguished. The meaning is, that the destruction of the Assyrian would as really come from Yahweh as if he should, by his own agency, ignite the vast piles that were collected in the valley of Hinnom.
Like a stream of brimstone - Brimstone, or sulphur, is used in the Scriptures to denote a fire of great intensity, and one that cannot be extinguished Genesis 19:24; Psalm 11:6; Ezekiel 38:22; Revelation 9:17-18. Hence, it is used to denote the eternal torments of the wicked in hell Revelation 14:10; Revelation 19:20; Revelation 21:8.
Doth kindle it - The army of the Assyrians would be destroyed in a manner which would be well represented by Yahweh'S sending down upon a vast pile collected in the valley of Hinnom, a burning stream of sulphurous flame that should ignite and consume all before it (see the notes at Isaiah 37:36).

For Tophet is ordained - Tophet is a valley very near to Jerusalem, to the southeast, called also the valley of Hinnom or Gehenna; where the Canaanites, and afterwards the Israelites, sacrificed their children, by making them pass through the fire, that is, by burning them in the fire, to Molech, as some suppose. It is therefore used for a place of punishment by fire; and by our blessed Savior in the Gospel for hell-fire, as the Jews themselves had applied it. See Chald. on Isaiah 33:14, where מוקדי עלם mokedey olam is rendered "the Gehenna of everlasting fire." Here the place where the Assyrian army was destroyed is called Tophet by a metonymy; for the Assyrian army was destroyed probably at a greater distance from Jerusalem, and quite on the opposite side of it: for Nob is mentioned as the last station, from which the king of Assyria should threaten Jerusalem, Isaiah 10:32, where the prophet seems to have given a very exact chorographical description of his march in order to attack the city; which however he never reached. - L.

For (g) Tophet [is] ordained of old; yea, for the (h) king it is prepared; he hath made [it] (i) deep [and] large: the pile of it [is] fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
(g) Here it is taken for hell, where the wicked are tormented, read (2-Kings 23:10).
(h) So that their estate or degree cannot exempt the wicked.
(i) By these figurative speeches he declares the condition of he wicked after this life.

For Tophet is ordained of old,.... The place long ago appointed for the ruin of the Assyrian army, which pitched here: this was a valley near Jerusalem, the valley of the son of Hinnom; so called, from the drums and tabrets beat upon here, to prevent parents hearing the cries of their infants offered to Molech: into it was brought the filth and dung of the city; here malefactors were buried, it is said; and such as were condemned to burning were burned here; and such as had no burial were cast here; so that it was an image and picture of hell itself: and the word "Gehenna", used for hell, comes from "Gehinnom", or the valley of Hinnom, the name of this place; and some think that is here meant, which from all eternity was appointed as the place of torment for wicked men, So the Targum,
"for hell is ordained from the worlds (or before the worlds), because of their sins.''
It is in the original, "from yesterday": hence Jarchi interprets it of the second day of the creation, which had a yesterday; on which day the Jews suppose hell was made: and so it is interpreted in the Talmud (p), where it is said to be one of the seven things created before the world was, and is proved from this text; and said to be called Tophet, because whoever is deceived by his imagination (or evil concupiscence) falls into it; See Gill on Matthew 25:41 with this compare Jde 1:4,
yea, for the king it is prepared; for Sennacherib king of Assyria; that is, for his army, which perished here, though he did not; or for kings, the singular for the plural; for his princes, which, as he boastingly said, were "altogether kings", Isaiah 10:8 and particularly for Rabshakeh, the general of his army, who might be so called, and was eminently one of these kings. Understood of hell, it may not only be interpreted of Satan, the king and prince of devils, for whom and his angels the everlasting fire of hell is prepared, Matthew 25:41 but also of antichrist, the king of the bottomless pit, and of all antichristian kings; see Revelation 11:9. Some render it, "by the king it is prepared"; so the Vulgate Latin version; by whom may be meant either Hezekiah, who cleared it from idols and idolatrous worship, and so eventually prepared it to make room for the Assyrian army; or else the King of kings. So the Targum,
"the King of worlds (of all worlds) prepared it;''
and he seems manifestly designed in the next clause:
he hath made it deep and large; to hold the whole army alive, and to bury them when dead; and so hell is large and deep enough to hold Satan and all his angels, antichrist and all his followers; yea, all the wicked that have been from the beginning of the world, and will be to the end of it:
the pile thereof is fire and much wood; alluding to the burning of bodies in this place, and particularly of infants sacrificed to Molech; and refers to the burning of the Assyrian army, either by lightning from heaven, or by the Jews when they found them dead the next morning. In hell, the "fire" is the wrath of God; the "wood" or fuel ungodly men:
the breath of the Lord, like a stream of brimstone, doth kindle it; the pile of fire and wood. The Targum is,
"the word of the Lord, like an overflowing torrent of brimstone, shall kindle it;''
it shall be done by his order, at his word of command. In hell, the wrath of God will be like a continual stream of brimstone, keeping up the fire of it, so that it shall ever burn, and never be quenched; hence it is called a lake burning with fire and brimstone; into which Satan, the beast, and false prophet, and the worshippers of antichrist, will be cast, Revelation 14:10. The allusion is to the fire and brimstone rained by Jehovah, from Jehovah, upon Sodom and Gomorrah, Genesis 19:24.
(p) T. Bab. Pesachim, fol. 54. 1. Nedarim, fol. 39. 2. & Erubim, fol. 19. 1.

Tophet--literally, "A place of abomination"; the valley of the sons of Hinnom, southeast of Jerusalem, where Israel offered human sacrifices to Moloch by fire; hence a place of burning (2-Kings 23:10; Jeremiah 7:31). Latterly Gehinnom or Gehenna, that is, valley of Hinnom, was the receptacle of the refuse of the city, to consume which fires were constantly burning. Hence it came to express hell, the place of torment. In the former sense it was a fit place to symbolize the funeral pyre of the Assyrian army (not that it actually perished there); the Hebrews did not burn, but buried their dead, but the heathen Assyrians are to be burnt as a mark of ignominy. In the latter sense Tophet is the receptacle "prepared for the devil (antitype to the king, Isaiah 14:12-15) and his angels," and unbelieving men (Matthew 5:22; Matthew 25:41; Mark 9:43-44).

Tophet - This was a place near Jerusalem, in which the idolatrous Israelites used to offer up their children to Moloch. It may be put, for any place of torment; and particularly it is put for hell. For the king - For the king of Assyria. Fire - He alludes to the ancient custom, of burning sacrifices, and particularly of burning children to Moloch. The breath - The immediate hand of God, or his word of anger. Brimstone - He seems to allude to that shower of fire and brimstone, Genesis 19:24.