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Home › Berean Standard Bible  › Jeremiah 47  › Jeremiah 47:5

Jeremiah 47:5

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Jeremiah 47:5 in Multiple Translations

Berean Standard Bible BSB

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?

King James Version KJV

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

American Standard Version ASV

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

Bible in Basic English BBE

The hair is cut off from the head of Gaza; Ashkelon has come to nothing; the last of the Anakim are deeply wounding themselves.

Free Bible Version FBV

The people of Gaza will shave their heads; the town of Ashkelon lies in ruins. You who are left on the coastal plain, how long will you go on cutting yourself?

Geneva Bible 1599 GNV

Baldenes is come vpon Azzah: Ashkelon is cut vp with the rest of their valleys. Howe long wilt thou thy selfe?

Young's Literal Translation YLT

Come hath baldness unto Gaza, Cut off hath been Ashkelon, O remnant of their valley, Till when dost thou cut thyself?

World English Bible WEB

Baldness has come on Gaza; Ashkelon is brought to nothing. You remnant of their valley, how long will you cut yourself?

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

Baldness is come upon Gaza: Ascalon hath held her peace with the remnant of their valley: how long shalt thou cut thyself?

Translation for Translators T4T

The people of Gaza will be humiliated; they will shave off all the hair on their heads to indicate that they are ashamed. The people of Ashkelon city will all be silent because they will be mourning. All you people who live along the coast of the Mediterranean Sea who are still alive, how long [RHQ] will you gash yourselves because you are mourning?”

Study Highlights

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Berean Amplified Bible — Jeremiah 47:5

BAB
Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Jeremiah 47:5 Interlinear (Deep Study)

BIB
HEB בָּ֤אָה קָרְחָה֙ אֶל עַזָּ֔ה נִדְמְתָ֥ה אַשְׁקְל֖וֹן שְׁאֵרִ֣ית עִמְקָ֑/ם עַד מָתַ֖י תִּתְגּוֹדָֽדִי
בָּ֤אָה bôwʼ H935 Lebo V-Qal-Perf-3fs
קָרְחָה֙ qorchâh H7144 bald spot N-fs
אֶל ʼêl H413 to(wards) Prep
עַזָּ֔ה ʻAzzâh H5804 Gaza N-proper
נִדְמְתָ֥ה dâmâh H1820 to cease V-Niphal-Perf-3fs
אַשְׁקְל֖וֹן ʼAshqᵉlôwn H831 Ashkelon N-proper
שְׁאֵרִ֣ית shᵉʼêrîyth H7611 remnant N-fs
עִמְקָ֑/ם ʻêmeq H6010 valley N-ms | Suff
עַד ʻad H5704 till Prep
מָתַ֖י mâthay H4970 how Part
תִּתְגּוֹדָֽדִי gâdad H1413 to cut V-r-Imperf-2fs
Hebrew Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

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Hebrew Word Reference — Jeremiah 47:5

בָּ֤אָה bôwʼ H935 "Lebo" V-Qal-Perf-3fs
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
קָרְחָה֙ qorchâh H7144 "bald spot" N-fs
This word refers to baldness or a bald spot, often translated as 'bald' or 'baldness' in the KJV. It describes a lack of hair.
Definition: baldness, bald
Usage: Occurs in 11 OT verses. KJV: bald(-ness), [idiom] utterly. See also: Leviticus 21:5; Jeremiah 47:5; Isaiah 3:24.
אֶל ʼêl H413 "to(wards)" Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
עַזָּ֔ה ʻAzzâh H5804 "Gaza" N-proper
Azzah is another name for Gaza, a Philistine city in southwest Palestine, meaning 'the strong' in Hebrew.
Definition: § Azzah = "the strong" another name for 'Gaza', a city of the Philistines located in the extreme southwest of Palestine close to the Mediterranean
Usage: Occurs in 20 OT verses. KJV: Azzah, Gaza. See also: Genesis 10:19; 1 Kings 5:4; Jeremiah 25:20.
נִדְמְתָ֥ה dâmâh H1820 "to cease" V-Niphal-Perf-3fs
To cease or be destroyed is the meaning of this Hebrew word, which can also mean to be silent or fail. It is used in Psalms and Isaiah to describe the end of something. God's power can bring about destruction.
Definition: 1) to cease, cause to cease, cut off, destroy, perish 1a) (Qal) 1a1) to cease 1a2) to cause to cease, destroy 1b) (Niphal) 1b1) to be cut off 1b2) to be undone, be cut off at sight of the theophany
Usage: Occurs in 14 OT verses. KJV: cease, be cut down (off), destroy, be brought to silence, be undone, [idiom] utterly. See also: Psalms 49:13; Lamentations 3:49; Psalms 49:21.
אַשְׁקְל֖וֹן ʼAshqᵉlôwn H831 "Ashkelon" N-proper
Ashkelon was a major city in ancient Palestine, southwest of Jerusalem. It was a key Philistine city, mentioned in the books of Joshua and Amos. The KJV translates it as 'Ashkelon' or 'Askalon'.
Definition: Askelon or Ashkelon = "the fire of infamy: I shall be weighed" a maritime city of the Philistines, southwest of Jerusalem Also named: esh.qe.lo.ni (אֶשְׁקְלוֹנִי "Ashkelon" H0832)
Usage: Occurs in 11 OT verses. KJV: Ashkelon, Askalon. See also: Judges 1:18; Jeremiah 47:5; Jeremiah 25:20.
שְׁאֵרִ֣ית shᵉʼêrîyth H7611 "remnant" N-fs
The Hebrew word for remnant refers to what is left after something has been destroyed or taken away, like the Israelites who survived the Babylonian exile. It appears in books like Isaiah and Jeremiah. The concept of a remnant is key to God's plan for his people.
Definition: 1) rest, residue, remainder, remnant 1a) rest, what is left 1b) remainder, descendants
Usage: Occurs in 66 OT verses. KJV: that had escaped, be left, posterity, remain(-der), remnant, residue, rest. See also: Genesis 45:7; Jeremiah 42:19; Psalms 76:11.
עִמְקָ֑/ם ʻêmeq H6010 "valley" N-ms | Suff
Describes a valley or lowland area, like the Valley of Elah where David fought Goliath.
Definition: valley, vale, lowland, open country
Usage: Occurs in 64 OT verses. KJV: dale, vale, valley (often used as a part of proper names). See also H1025 (בֵּית הָעֵמֶק). See also: Genesis 14:3; 2 Samuel 18:18; Psalms 60:8.
עַד ʻad H5704 "till" Prep
This Hebrew word means until or as far as, describing a point in time or space. It's used in the Bible to set boundaries or limits, like in Exodus when describing the Israelites' journey.
Definition: prep 1) as far as, even to, until, up to, while, as far as 1a) of space 1a1) as far as, up to, even to 1b) in combination 1b1) from...as far as, both...and (with 'min' -from) 1c) of time 1c1) even to, until, unto, till, during, end 1d) of degree 1d1) even to, to the degree of, even like conj 2) until, while, to the point that, so that even Aramaic equivalent: ad (עַד "till" H5705)
Usage: Occurs in 1128 OT verses. KJV: against, and, as, at, before, by (that), even (to), for(-asmuch as), (hither-) to, [phrase] how long, into, as long (much) as, (so) that, till, toward, until, when, while, ([phrase] as) yet. See also: Genesis 3:19; Exodus 32:20; Numbers 23:24.
מָתַ֖י mâthay H4970 "how" Part
In the Bible, this Hebrew word means 'when' or 'how long', often used to ask about time or duration, like in Genesis when asking how long a task will take.
Definition: 1) when? 1a) with prep 1a1) against when?, until when?, how long?, after how long?
Usage: Occurs in 40 OT verses. KJV: long, when. See also: Genesis 30:30; Psalms 101:2; Psalms 6:4.
תִּתְגּוֹדָֽדִי gâdad H1413 "to cut" V-r-Imperf-2fs
To cut or crowd is the meaning of this Hebrew verb, which can also mean to gather in troops or attack, as seen in its Aramaic equivalent 'gedad'.
Definition: 1) to penetrate, cut, attack, invade 1a) (Qal) to penetrate, cut into 1b)(Hithpoel) 1b1) to cut oneself 1b2) to gather in troops or crowds Aramaic equivalent: ge.dad (גְּדַד "to chop" H1414)
Usage: Occurs in 8 OT verses. KJV: assemble (selves by troops), gather (selves together, self in troops), cut selves. See also: Deuteronomy 14:1; Jeremiah 16:6; Psalms 94:21.

Study Notes — Jeremiah 47:5

Show Verse Quote Highlights

Cross References

ReferenceText (BSB)
1 Jeremiah 48:37 For every head is shaved and every beard is clipped; on every hand is a gash, and around every waist is sackcloth.
2 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;
3 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.
4 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.
5 Jeremiah 16:1 Then the word of the LORD came to me, saying,
6 Jeremiah 47:1 This is the word of the LORD that came to Jeremiah the prophet about the Philistines before Pharaoh struck down Gaza.
7 Mark 5:5 Night and day in the tombs and in the mountains he kept crying out and cutting himself with stones.
8 1 Kings 18:28 So they shouted louder and cut themselves with knives and lances, as was their custom, until the blood gushed over them.
9 Leviticus 19:28 You must not make any cuts in your bodies for the dead or put tattoo marks on yourselves. I am the LORD.
10 Judges 1:18 And Judah also captured Gaza, Ashkelon, and Ekron—each with its territory.

Jeremiah 47:5 Summary

This verse is talking about a time of great sadness and loss for the people of Gaza and Ashkelon, as they face destruction and devastation. The people of Gaza will shave their heads in mourning, which is a sign of their deep grief, similar to what is described in Ezekiel 27:30-31. Ashkelon will be silenced, meaning that the city will be abandoned or its people will be killed, as seen in other prophetic passages like Isaiah 15:1 and Ezekiel 26:3. We can learn from this verse that God is a God of justice and compassion, and that He calls us to trust in Him even in times of suffering, as seen in Psalm 37:3-7 and Jeremiah 29:11.

Frequently Asked Questions

What is the significance of the people of Gaza shaving their heads in mourning?

The people of Gaza shaving their heads in mourning is a sign of grief and despair, as seen in Jeremiah 47:5, and is a common practice in ancient times, similar to what is described in Deuteronomy 14:1-2 and Ezekiel 27:30-31.

Why is Ashkelon silenced in Jeremiah 47:5?

Ashkelon is silenced because of the destruction and devastation that has come upon it, as prophesied in Jeremiah 47:5, and this silence may be a result of the city being abandoned or its people being killed, as seen in other prophetic passages like Isaiah 15:1 and Ezekiel 26:3.

What does it mean to 'gash yourself' in Jeremiah 47:5?

To 'gash yourself' in Jeremiah 47:5 refers to the practice of self-mutilation as a form of mourning, which is condemned by God in Leviticus 19:28 and Deuteronomy 14:1, and is a sign of the depth of sorrow and desperation of the people.

How does this verse relate to the larger context of Jeremiah's prophecy?

This verse is part of a larger prophecy against the Philistines, as seen in Jeremiah 47:1-7, and is a call to repentance and a warning of the consequences of sin, similar to other prophetic passages like Jeremiah 18:1-10 and Ezekiel 18:1-32.

Reflection Questions

  1. How do I respond to times of suffering and loss in my own life, and what can I learn from the example of the people of Gaza and Ashkelon?
  2. What are some ways that I can show compassion and empathy to those who are suffering, as seen in the prophetic call to care for the poor and oppressed in Isaiah 58:6-12 and Jeremiah 22:3?
  3. How can I balance the need to mourn and grieve with the need to trust in God's sovereignty and goodness, as seen in Psalm 13:1-6 and Lamentations 3:22-33?
  4. What are some ways that I can apply the warning against self-mutilation and destructive behavior in Jeremiah 47:5 to my own life, and how can I find healthy ways to cope with stress and anxiety?
  5. How can I use this verse as a call to prayer and intercession for those who are suffering, as seen in Psalm 102:1-28 and Jeremiah 29:7?

Gill's Exposition on Jeremiah 47:5

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

Jamieson-Fausset-Brown on Jeremiah 47:5

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

Matthew Poole's Commentary on Jeremiah 47:5

Both Gaza and Ashkelon were two principal cities belonging to the Philistines taken by Judah, ; we read of them ; both Amos, Zephaniah, and Zechariah prophesied their ruin, ,7 Zechariah 9:5, as well as this prophet. By the remnant of their valley, most understand those who lived in the valleys near about Ashkelon. Concerning the last clause in this verse there is some difference, whether the words should be joined with the next verse, and read, how long wilt thou cut thyself, O thou sword of the Lord? or as they lie in our Bibles; and then the sense is, Why will you in so desperate a case afflict yourselves, when all your mourning will do you no good.

Trapp's Commentary on Jeremiah 47:5

Jeremiah 47:5 Baldness is come upon Gaza; Ashkelon is cut off [with] the remnant of their valley: how long wilt thou cut thyself?Ver. 5. Baldness is come upon Gaza,] i.e., Extreme grief, which might have been prevented, had she profited by her former calamity. But till God come in with sanctifying grace, afflictions, those hammers of his, do but beat upon cold iron. Ashkelon is cut off.] Or, Is silenced; which was wont to be full of singing, dancing, and loud luring. Here was born, they say, Herod the infanticide, surnamed therefore Ascalonita. With the remnant of their valley.] Palestine lay most of it low, and was yet to be laid lower. Adrichom.

Ellicott's Commentary on Jeremiah 47:5

(5) Baldness is come upon Gaza.—The baldness is the outward sign of extremest mourning (Jeremiah 48:37; Isaiah 15:2-3), perhaps, also, of extremest desolation (Isaiah 7:20). Ashkelon is cut off . . .—Better, perhaps, Ashkelon is speechless. The LXX. apparently followed a different text, and gives “the remnant of the Anakim” instead of “the remnant of their valley.” Hitzig adopts this rendering, and connects it with the known fact that a remnant of the old gigantic non-Semitic race had taken refuge among the Philistines (1 Samuel 17:4; 2 Samuel 21:22; 1 Chronicles 20:5-8) after they had been driven from Hebron (Joshua 14:12-15; Joshua 15:13-14). Others, without adopting the LXX. reading, interpret the word rendered “their valley” as meaning, as in Isaiah 33:19, those that speak an unintelligible language, barbarians (Amakim), and suppose this form to have passed in the LXX. into the more familiar form of Anakim. The English version, however, is accepted by many critics, and may refer to Ashkelon and Gaza as the “remnant,” the last resource of the valley (Emek) or low-country of the Philistines, more commonly known as the Shephelah.How long wilt thou cut thyself?—The words point to a ritual of supplication, like that of the priests of Baal in 1 Kings 18:28, as prevailing among the Philistines.

Adam Clarke's Commentary on Jeremiah 47:5

Verse 5. 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.

Cambridge Bible on Jeremiah 47:5

5. Baldness] in token of mourning. See on Jeremiah 16:6. Gaza] important from its situation at the junction of the roads for caravans from Egypt and Arabia. Ashkelon] mentioned again in Jeremiah 47:7. Co., however, proposes to substitute here Ashdod, while Rothstein thinks that the latter has fallen out through the similarity of the two words. Peake suggests that, if so, it should not precede but follow Ashkelon on account of its connexion (Joshua 11:22) with the Anakim. See next note. the remnant of their valley] better, as LXX, the remainder of the Anakim (the old race of giants, see Numbers 13:33; Deuteronomy 2:10, and elsewhere). This avoids the unsuitable description of the country referred to as a “valley.” But with a change of one consonant Co. conjectures (for “their valley”) Ekron, and cps. Amos 1:7-8. cut thyself] in mourning. See on Jeremiah 16:6; cp. Deuteronomy 14:1. The question is addressed to the survivors.

Barnes' Notes on Jeremiah 47:5

Baldness - Extreme mourning (see Jeremiah 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?

Whedon's Commentary on Jeremiah 47:5

5. Baldness — A sign of the deepest grief and calamity. How long wilt thou cut thyself — Philistia is represented as a woman tearing her own body in grief and despair.

Sermons on Jeremiah 47:5

SermonDescription
Art Katz Kber-02 the Coming Holocaust 2 of 3 by Art Katz In this sermon, the speaker begins by acknowledging the insufficiency of both himself and the audience in understanding and carrying out God's judgment. He emphasizes the need for
Peter Hammond Body Piercing - a Return to Paganism by Peter Hammond Peter Hammond preaches on the importance of Christians being set apart and holy, contrasting the worldly trend of body modification with the biblical call to honor God with our bod
Eli Brayley Guidelines for the Godly Man by Eli Brayley Eli Brayley preaches on the calling of the man of God to live a life of full consecration, obedience, and service unto the Kingdom of God. The purpose of the man of God is to confo
Peter Hammond The Amaturisation of Missions by Peter Hammond Peter Hammond addresses the concerning trend of the amateurization of missions, highlighting the influx of untrained, ill-equipped, and short-term 'missionaries' who often hinder r
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