King James Version

What Does Jeremiah 47:5 Mean?

Jeremiah 47:5 in the King James Version says “Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley: how long wilt thou cut thyself? — study this verse from Jeremiah chapter 47 with commentary, cross-references, and original Hebrew word analysis.

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

Jeremiah 47:5 · KJV


Context

3

At the noise of the stamping of the hoofs of his strong horses, at the rushing of his chariots, and at the rumbling of his wheels, the fathers shall not look back to their children for feebleness of hands;

4

Because of the day that cometh to spoil all the Philistines, and to cut off from Tyrus and Zidon every helper that remaineth: for the LORD will spoil the Philistines, the remnant of the country of Caphtor. the country: Heb. the isle

5

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

6

O thou sword of the LORD, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still. put: Heb. gather thyself

7

How can it be quiet, seeing the LORD hath given it a charge against Ashkelon, and against the sea shore? there hath he appointed it. How: Heb. How canst thou


Commentary

KJV Study Commentary
Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley: how long wilt thou cut thyself? This verse depicts mourning rituals among the Philistines facing Babylonian conquest. "Baldness" (qorchah, קָרְחָה) refers to shaving the head as a sign of grief—a practice forbidden to Israelites (Leviticus 21:5, Deuteronomy 14:1) but common among pagan nations. That "baldness is come upon Gaza" means the city has entered deep mourning, recognizing impending or accomplished destruction.

"Ashkelon is cut off" (nidmeta Ashkelon, נִדְמְתָה אַשְׁקְלוֹן) uses the verb דָּמָה (damah) meaning to be silent, destroyed, or brought to nothing. This coastal Philistine city faces annihilation. "The remnant of their valley" (or "the remnant of the Anakim," depending on textual reading) indicates that even survivors face devastation—complete conquest leaves no secure refuge.

"How long wilt thou cut thyself?" addresses the Philistines' self-laceration in mourning (titgodadi, תִּתְגֹּדָדִי, from gadad, גָּדַד, to cut or gash oneself). This pagan mourning practice (also forbidden to Israel, Deuteronomy 14:1) involved cutting one's skin to express grief. Jeremiah's rhetorical question doesn't offer comfort but highlights the futility of such practices—no amount of ritual mourning can avert God's decreed judgment. The mourning itself becomes evidence of helplessness before divine wrath.

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Historical & Cultural Context

Gaza and Ashkelon were two of the five major Philistine cities (the Pentapolis), along with Ashdod, Ekron, and Gath. Archaeological evidence confirms Babylonian military campaigns against Philistine territories in the late 7th and early 6th centuries BCE. Nebuchadnezzar's chronicles record campaigns against cities in the coastal region during his systematic conquest of the Levant before and after the fall of Jerusalem (586 BCE).

The Philistines, Israel's ancient enemies, had occupied the coastal plain since the 12th century BCE. By Jeremiah's time, they had been weakened by Assyrian and Egyptian campaigns but remained significant city-states. Their inclusion in Jeremiah's oracles against the nations (chapters 46-51) demonstrates that God's judgment extends to all peoples—both Israel and the surrounding nations face accountability for their sins.

The reference to cutting oneself and shaving heads reflects documented Canaanite and Philistine mourning practices. Archaeological finds include dedicatory inscriptions and artistic depictions showing mourners with shaved heads and ritual wounds. These practices sought to appease deities or demonstrate extreme grief, but proved powerless against the sovereign God's decreed judgment executed through Babylon's armies.

Reflection Questions

  1. How does God's judgment on Israel's ancient enemies demonstrate His sovereignty over all nations, not just His covenant people?
  2. In what ways do people today engage in futile religious rituals hoping to avert consequences of sin rather than repenting?
  3. What does the failure of pagan mourning practices teach about the difference between genuine repentance and merely external religious observance?

Original Language Analysis

Hebrew · 11 words
בָּ֤אָה1 of 11

is come

H935

to go or come (in a wide variety of applications)

קָרְחָה֙2 of 11

Baldness

H7144

baldness

אֶל3 of 11
H413

near, with or among; often in general, to

עַזָּ֔ה4 of 11

upon Gaza

H5804

azzah, a place in palestine

נִדְמְתָ֥ה5 of 11

is cut off

H1820

to be dumb or silent; hence, to fail or perish; trans. to destroy

אַשְׁקְל֖וֹן6 of 11

Ashkelon

H831

ashkelon, a place in palestine

שְׁאֵרִ֣ית7 of 11

with the remnant

H7611

a remainder or residual (surviving, final) portion

עִמְקָ֑ם8 of 11

of their valley

H6010

a vale (i.e., broad depression)

עַד9 of 11
H5704

as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)

מָתַ֖י10 of 11
H4970

properly, extent (of time); but used only adverbially (especially with other particle prefixes), when (either relative or interrogative)

תִּתְגּוֹדָֽדִי׃11 of 11

how long wilt thou cut

H1413

to crowd; also to gash (as if by pressing into)


Study Guide

Historical Context

This verse is found in the book of Jeremiah. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Jeremiah 47:5 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Jeremiah 47:5 from Treasury of Scripture Knowledge

Places in This Verse

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