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Jeremiah 47:5

in Jeremiah 47

The people of Gaza will shave their heads in mourning; Ashkelon will be silenced. O remnant of their valley, how long will you gash yourself?

BSB

The same verse in ASV and KJV ▾

ASV

Baldness is come upon Gaza; Ashkelon is brought to nought, the remnant of their valley: how long wilt thou cut thyself?

KJV

Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley: how long wilt thou cut thyself?

This verse in Jeremiah 47

Commentary

8 notes on this verse
Baldness is come upon Gaza,.... The Targum is, "vengeance is come to the inhabitants of Gaza.'' It is become like a man whose hair is fallen from his head, or is clean shaved off; its houses were demolished; its inhabitants slain, and their wealth plundered; a pillaged and depopulated place.

This site's exposition

The people of Gaza will shave their heads in mourning

on Jeremiah 47:5-7

Shaved heads and gashed skin were mourning rites the law forbade Israel (Leviticus 19:28; Deuteronomy 14:1), and the text records them in Gaza and Ashkelon. The cry asking the sword of the LORD to rest is answered that it cannot rest while the LORD has commanded it.

The record, by era

The Puritans and the Awakening1 voice

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

Baldness has come upon them; the invaders have stripped them of all their ornaments, or they have made themselves bald in token of extreme grief, and they are cut off, with the other cities that were in the plain or valley about them.

The Nineteenth Century4 voices

Baldness - Extreme mourning (see Jer 16:6). Is cut off - Others render, is speechless through grief. With the remnant of their valley - Others, O remnant of their valley, how long wilt thou cut thyself? Their valley is that of Gaza and Ashkelon, the low-lying plain, usually called the Shefelah, which formed the territory of the Philistines. The reading of the Septuagint is remarkable: “the remnant of the Anakim,” which probably would mean Gath, the home of giants 1Sa 17:4. Jer 47:6. Or, Alas, Sword of Yahweh, how long wilt thou not rest? For the answer, see Jer 47:7.
TRAVELERS in the East tell us that among the most melancholy scenes they witness is the following: Men inflict upon themselves very grievous voluntary wounds and then exhibit themselves in public. They even disfigure themselves with gashes and cuts in the presence of excited throngs. I am speaking of what has occurred even within the last few years among the Muslims.

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

The Septuagint reads Anakim, the remains of whom were settled in those regions (Nu 13:28). Joshua dislodged them so that none were left but in Gaza, Gath, and Ashdod (Jos 11:21, 22). But the parallel (Jer 47:7), "Ashkelon . . . the sea-shore," established English Version here, "Ashkelon . . . their valley."
TRAVELERS in the East tell us that among the most melancholy scenes they witness is the following: Men inflict upon themselves very grievous voluntary wounds and then exhibit themselves in public. They even disfigure themselves with gashes and cuts in the presence of excited throngs. I am speaking of what has occurred even within the last few years among the Muslims. When some great Prophet or emir is coming that way, a certain number of fanatical Mahometans take swords, spears and other sharp instruments and gash themselves terribly, cutting their breasts, their faces, their heads and all parts of their bodies. Frequently they have taken care to dress themselves in white sheets so that as the blood flows copiously from their bodies, it may be the more clearly seen, that they may become the more ghastly spectacles of misery, or more fully display the religious excitement under which they labor. As everything in the East remains forever the same, this Muslim superstition carries us back to the olden times whereof we read in the Old Testament when the priests of Baal, having cried in vain to their idol, cut themselves with lances and with knives. Our translators were probably afraid to write the harsher words and so they translated the passage "knives and lances," but they might have written swords and spears—sharp instruments of a desperate character. Thus they displayed their inward zeal and thus, perhaps, they hoped to move the pity of their god. Eastern fanaticism surpasses belief—you would suppose that the raving creatures were about to commit suicide and yet there is a method in their madness. You could hardly think that men possessed of reason would torture themselves and disfigure themselves as they do. But they know what they are doing and are only carrying out their plans. The Lord expressly forbade His people, the Jews, to perpetrate such folly.
1 more voice on this verse

The Nineteenth Century1 voice

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

Baldness is come upon Gaza - They have cut off their hair in token of deep sorrow and distress. Ashkelon is cut off - Or put to silence; another mark of the deepest sorrow. Ashkelon was one of the five seignories of the Philistines, Gaza was another. The remnant of their valley - Or plain; for the whole land of the Philistines was a vast plain, which extended along the coast of the Mediterranean Sea from Phoenicia to the frontiers of Egypt. The whole of this plain, the territory of the Philistines, shall be desolated.

How the passage was read

What the Jewish commentators add

On the verses either side of this one

to cut off from Tyre and Zidon The Philistines were aiding them against their enemies.
Rashi: France, 1040–1105 · Rashi on Jeremiah 47:4:1, via Sefaria, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg
1 more on this passage, in their own words ▾
sword of the Lord Which the Holy One, Blessed be He, brings to the world.
Rashi: France, 1040–1105 · Rashi on Jeremiah 47:6:1, via Sefaria, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Texts and citation data: Sefaria; each excerpt follows its version’s licence. 5 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.

The words behind it

11 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • בָּ֤אָהit will come

    baahH935 →2568 times

  • קָרְחָה֙baldness

    karechahH7144 →

  • אֶל־to

    ʾel-H413 →5510 times

  • עַזָּ֔הGaza

    ʾazahH5804 →21 times

  • נִדְמְתָ֥הit will be silent

    nidmetahH1820 →

  • אַשְׁקְל֖וֹןAshkelon

    ʾashkelonH831 →12 times

  • שְׁאֵרִ֣יתO remnant of

    sheeritH7611 →66 times

  • עִמְקָ֑םvalley their

    ʾimkamH6010 →69 times

  • עַד־until

    ʾad-H5704 →1261 times

  • מָתַ֖יwhen?

    mataiH4970 →43 times

  • תִּתְגּוֹדָֽדִי׃ סwill you cut yourself

    titgodadiH1413 →8 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Deuteronomy 14:1

    You are sons of the LORD your God; do not cut yourselves or shave your foreheads on behalf of the dead,

    it leads to

    • Jeremiah 16:6

      “Both great and small will die in this land. They will not be buried or mourned, nor will anyone cut himself or shave his head for them.

      Reached by 3 separate paths from here.

    • Leviticus 21:5

      Priests must not make bald spots on their heads, shave off the edges of their beards, or make cuts in their bodies.

    • Romans 9:8

      So it is not the children of the flesh who are God’s children, but it is the children of the promise who are regarded as offspring.

    • Galatians 3:26

      You are all sons of God through faith in Christ Jesus.

    • Romans 9:26

      and, “It will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’”

  • Through

    Jeremiah 41:5

    eighty men who had shaved off their beards, torn their garments, and cut themselves came from Shechem, Shiloh, and Samaria, carrying grain offerings and frankincense for the house of the LORD.

    it leads to

    • 1 Kings 16:24

      He bought the hill of Samaria from Shemer for two talents of silver and built a city there, calling it Samaria after the name of Shemer, who had owned the hill.

  • Through

    Micah 1:16

    Shave yourselves bald and cut off your hair in mourning for your precious children; make yourselves as bald as an eagle, for they will go from you into exile.

    it leads to

    • Isaiah 22:12

      On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth.

  • Through

    Jeremiah 25:20

    all the mixed tribes; all the kings of Uz; all the kings of the Philistines: Ashkelon, Gaza, Ekron, and the remnant of Ashdod;

    it leads to

    • Job 1:1

      There was a man in the land of Uz whose name was Job. And this man was blameless and upright, fearing God and shunning evil.

Where this verse is studied

On this page

About Jeremiah

Jeremiah Lamenting the Destruction of Jerusalem, Rembrandt, 1630. Public domain.
Jeremiah Lamenting the Destruction of Jerusalem, Rembrandt, 1630. Public domain.

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Carl Friedrich Keil, The Prophecies of Jeremiah; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2025: “The Tender Enquiry of a Friend” (lightly modernized text, CCEL edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.