Jeremiah 47:5

KJV

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

KJV (with Strong's)

Baldness {H7144} is come {H935} upon Gaza {H5804}; Ashkelon {H831} is cut off {H1820} with the remnant {H7611} of their valley {H6010}: how long wilt thou cut {H1413} thyself?

Complete Jewish Bible

'Azah is shaved bald, Ashkelon reduced to silence. Those of you who remain in their valley, how long will you go on gashing yourselves?'"

Berean Standard Bible

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?

American Standard Version

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

Commentary

### SUMMARY
Jeremiah 47:5 delivers a stark prophetic judgment against the ancient Philistine cities of Gaza and Ashkelon, vividly portraying their utter devastation and the extreme grief of their inhabitants. This verse, part of a larger oracle against Philistia, uses powerful imagery of "baldness" and self-mutilation to depict the profound humiliation, sorrow, and despair that would accompany their destruction by an invading force. It underscores God's absolute sovereignty over all nations and the futility of human lament in the face of divine judgment, highlighting the comprehensive nature of the impending calamity.

### CONTEXT
* **Literary Context:** Jeremiah 47 is a specific oracle of judgment against Philistia, strategically placed within a series of prophecies against foreign nations (Jeremiah 46-51). This section follows the prophecy against Egypt in [Jeremiah 46](/jeremiah/46 "Jeremiah 46 - Prophecy Against Egypt") and precedes oracles against Moab, Ammon, Edom, Damascus, Kedar, Hazor, and Elam. The placement emphasizes God's universal sovereignty, demonstrating that His authority extends beyond Judah to all peoples and kingdoms. Verse 5 specifically focuses on Gaza and Ashkelon, two prominent Philistine cities, detailing the personal and national anguish that would accompany their downfall, thereby intensifying the scope of the judgment described in the opening verses of the chapter, which speak of "waters rising out of the north" ([Jeremiah 47:2](/jeremiah/47-2 "Jeremiah 47:2 - The Invading Flood")).
* **Historical & Cultural Context:** The prophecy against Philistia is generally understood to refer to the Babylonian invasion under King Nebuchadnezzar in the late 7th and early 6th centuries BCE. Philistia, located along the southwestern coast of Canaan, had historically been a formidable enemy and rival of Israel, often engaging in conflict as seen in the narratives of [1 Samuel 17](/1_samuel/17 "1 Samuel 17 - David and Goliath") and [Judges 13-16](/judges/13 "Judges 13-16 - Samson's Story"). The imagery of "baldness" (shaving the head) and "cutting oneself" were common ancient Near Eastern expressions of extreme mourning, humiliation, and despair, often associated with pagan lamentation rituals, as exemplified by the prophets of Baal in [1 Kings 18:28](/1_kings/18-28 "1 Kings 18:28 - Baal Prophets Cutting Themselves"). These practices were forbidden for Israelites (e.g., [Deuteronomy 14:1](/deuteronomy/14-1 "Deuteronomy 14:1 - Forbidden Mourning Practices")), highlighting the Philistines' pagan identity and the depth of their desperation.
* **Key Themes:** Jeremiah 47:5 contributes significantly to several overarching themes within the book of Jeremiah and prophetic literature. Firstly, it powerfully illustrates the theme of **Divine Judgment and Sovereignty**, asserting God's absolute control over all nations and His willingness to execute justice upon those who oppose His will or engage in wickedness. The destruction of these powerful Philistine cities serves as a tangible example of divine retribution. Secondly, the verse vividly portrays **Profound Mourning and Despair**, using culturally specific imagery to convey the depth of sorrow, humiliation, and hopelessness that would engulf the Philistine people. This highlights the devastating human cost of judgment. Finally, it speaks to the **End of an Era and the Transience of Earthly Powers**, signaling the demise of Philistia's long-standing influence and serving as a reminder that no human power, however strong, can ultimately withstand God's purposes, echoing similar prophecies against nations in [Isaiah 13-23](/isaiah/13 "Isaiah 13-23 - Oracles Against Nations").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Baldness (Hebrew, _qorchâh'_):** From H7144, this term signifies a state of being bald, often resulting from the shaving or plucking of hair as a sign of deep mourning, humiliation, or national calamity. It symbolizes utter desolation, disgrace, and the stripping away of dignity and vitality, indicating a complete and devastating loss.
* **cut off (Hebrew, _dâmâh'_):** From H1820, this word means to be dumb or silent, and by extension, to fail, perish, or be destroyed. In this context, it denotes the complete cessation of life, power, or existence for Ashkelon, implying its utter ruin and the silencing of its former vibrancy and influence.
* **cut thyself (Hebrew, _gâdad'_):** From H1413, this primitive root refers to crowding or gashing oneself. It describes the pagan practice of self-mutilation, often performed during intense grief, religious frenzy, or as a desperate plea to deities. Jeremiah's rhetorical question highlights the futility and desperation of such actions in the face of overwhelming divine judgment.

#### Verse Breakdown
* **"Baldness is come upon Gaza;"**: This phrase vividly depicts the city of Gaza as experiencing a profound state of mourning and humiliation. "Baldness" here is a metaphor for the complete devastation and disgrace that would befall the city, symbolizing the stripping away of its strength, beauty, and prosperity, leaving it exposed and vulnerable.
* **"Ashkelon is cut off [with] the remnant of their valley:"**: Ashkelon, another major Philistine city, is declared to be utterly destroyed ("cut off"). The phrase "with the remnant of their valley" suggests that not only the city itself but also its surrounding fertile lands and any surviving inhabitants or resources would be annihilated or taken away, signifying a comprehensive and inescapable judgment that leaves nothing behind.
* **"how long wilt thou cut thyself?"**: This is a rhetorical question addressed to Philistia (or its inhabitants), emphasizing the futility and desperation of their extreme lamentation. "Cutting oneself" refers to the pagan practice of self-mutilation in grief, forbidden to Israel. The question implies that such desperate measures are useless against the divine decree and highlights the profound despair that has driven them to such extreme, self-destructive acts.

#### Literary Devices
Jeremiah 47:5 employs several powerful **Literary Devices** to convey its message of impending doom and despair. **Personification** is evident as Gaza and Ashkelon are depicted as entities capable of experiencing "baldness" and engaging in self-mutilation, giving human characteristics to the cities and intensifying the sense of their suffering. The imagery of "baldness" and "cutting oneself" functions as potent **Symbolism** and **Metaphor**, representing not just physical acts but the profound shame, desolation, and desperate grief that would overwhelm the Philistine people. "Baldness" specifically symbolizes utter humiliation and loss, while "cutting oneself" points to extreme, almost frantic, and pagan forms of lamentation. The concluding phrase, "how long wilt thou cut thyself?", is a poignant **Rhetorical Question**. It does not seek an answer but serves to underscore the futility, desperation, and self-destructive nature of Philistia's response to the overwhelming divine judgment, highlighting the hopelessness of their situation. The cumulative effect of these devices is to create a vivid, visceral, and deeply sorrowful portrayal of destruction and despair.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 47:5 profoundly underscores God's absolute sovereignty over all nations and His righteous judgment against wickedness. The destruction of Philistine cities, long-standing enemies of Israel, serves as a powerful demonstration that no earthly power can stand against the divine will. This passage reveals that even nations outside the covenant with Israel are accountable to the Creator of all the earth. The intense imagery of mourning and self-mutilation highlights the futility of human despair and pagan practices in the face of divine decree, emphasizing that true hope and deliverance cannot be found in self-inflicted sorrow or false gods, but only in the one true God.

* [Isaiah 14:29-31](/isaiah/14-29 "Isaiah 14:29-31 - Prophecy Against Philistia")
* [Ezekiel 25:15-17](/ezekiel/25-15 "Ezekiel 25:15-17 - Judgment Against the Philistines")
* [Amos 1:6-8](/amos/1-6 "Amos 1:6-8 - Judgment Against Gaza and Ashkelon")

### REFLECTION AND APPLICATION
Jeremiah 47:5, while a specific prophecy against ancient Philistia, offers profound insights for contemporary believers. It serves as a powerful reminder of God's unwavering sovereignty over all of human history and every nation. No empire, no ideology, no human power, however formidable, operates outside of His ultimate control. This truth should inspire both awe and trust, assuring us that even amidst global turmoil and seemingly insurmountable challenges, God's purposes will prevail. Furthermore, the vivid depiction of Philistia's despair and futile self-mutilation provides a stark contrast to the hope found in God. When faced with personal or societal crises, resorting to destructive coping mechanisms or despairing without hope is akin to the Philistines' futile acts. Instead, this passage calls us to turn to the Lord, recognizing that true comfort, healing, and deliverance come only from Him. It challenges us to examine where we place our trust and how we respond to adversity, urging us to find our solace and strength in God's unchanging character and promises, rather than in desperate, self-inflicted measures.

#### Questions for Reflection
* **How does the sovereignty of God over nations, as depicted in this verse, impact your understanding of current global events?**
* **In what ways might we, in our modern context, engage in "futile cutting" or self-destructive behaviors when faced with despair or overwhelming circumstances?**
* **How can recognizing God's ultimate control over all things lead to greater peace and trust in your own life?**

### FAQ

**Why is "baldness" a sign of mourning in this verse?**

Answer: In the ancient Near East, "baldness" (often achieved by shaving or plucking hair) was a common and culturally recognized sign of deep mourning, humiliation, and national calamity. Hair was often associated with strength, honor, and vitality. Therefore, its removal symbolized the stripping away of dignity, power, and prosperity, signifying utter desolation and disgrace. It was a visible, visceral expression of profound sorrow and loss, often accompanied by other acts of lamentation.

**What does "how long wilt thou cut thyself?" refer to, and why is it significant?**

Answer: This phrase refers to the pagan practice of self-mutilation, where individuals would gash or cut their bodies during intense grief, religious rituals, or as a desperate plea to their deities. This practice was strictly forbidden for the Israelites (e.g., [Leviticus 19:28](/leviticus/19-28 "Leviticus 19:28 - Tattooing and Self-Mutilation Forbidden")). Its significance in Jeremiah 47:5 lies in two aspects: first, it highlights the extreme depth of despair and desperation felt by the Philistines in the face of overwhelming judgment; second, the rhetorical question, "how long wilt thou cut thyself?", underscores the futility and hopelessness of such actions, contrasting their pagan rituals with the true source of help and emphasizing that their self-inflicted suffering would not avert the divine decree.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 47:5, with its vivid portrayal of judgment and desperate lamentation, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "baldness" and "cutting oneself" of Philistia represent the profound despair and futility of humanity's attempts to cope with the consequences of sin and divine judgment apart from God. Christ, however, is the one who took upon Himself the ultimate "cutting off" – not of a city, but of His own life, enduring the full weight of God's righteous judgment against sin on the cross ([Isaiah 53:8](/isaiah/53-8 "Isaiah 53:8 - He was cut off from the land of the living")). He became the true Lamb of God, whose sacrifice means that those who believe in Him are not "cut off" from God's presence but are brought near ([Ephesians 2:13](/ephesians/2-13 "Ephesians 2:13 - Brought Near by Christ's Blood")). The desperate, self-inflicted wounds of pagan lament are contrasted with the healing wounds of Christ, through whose stripes we are healed ([Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - By His Wounds We Are Healed")). He offers true comfort, peace, and an end to all tears and sorrow ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Tears")), replacing futile human despair with the living hope of resurrection and eternal life. In Him, the ultimate judgment has been borne, and the true source of solace and restoration is found, rendering all other forms of desperate lament unnecessary for those who trust in His finished work ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 48:37

For every head [shall be] bald, and every beard clipped: upon all the hands [shall be] cuttings, and upon the loins sackcloth.

Jeremiah 25:20

And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,

Jeremiah 41:5

That there came certain from Shechem, from Shiloh, and from Samaria, [even] fourscore men, having their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring [them] to the house of the LORD.

Micah 1:16

Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.

Ezekiel 25:16

Therefore thus saith the Lord GOD; Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, and destroy the remnant of the sea coast.

Jeremiah 47:4

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.

Leviticus 19:28

Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I [am] the LORD.