Jeremiah 47:5
Parallel Verses
English Standard Version
Baldness has come upon Gaza; Ashkelon has perished. O remnant of their valley, how long will you gash yourselves?

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

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

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

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

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

Jeremiah 47:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

A promise for Israel. - Jeremiah 46:27. "But fear not thou, O my servant Jacob, nor be dismayed: for, behold, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and be at rest and secure, and no one shall make him afraid. Jeremiah 46:28. Fear thou not, my servant Jacob, saith Jahveh, for I am with thee; for I will make complete destruction of all the nations whither I have driven thee, but of thee will I not make complete destruction: yet I will correct thee in a proper manner, and I will not leave thee wholly unpunished." These verses certainly form no integral portion of the prophecy, but an epilogue; yet they are closely connected with the preceding, and are occasioned by the declaration in Jeremiah 46:26, that the Lord, when He visits Pharaoh, shall also visit all those who trust in Him. This word, which is directed to Judah, might be understood to declare that it is Judah chiefly which will share the fate of Egypt. In order to prevent such a misconception, Jeremiah adds a word for Israel, which shows how the true Israel has another destiny to hope for. Their deliverer is Jahveh, their God, who certainly punishes them for their sins, gives them up to the power of the heathen, but will also gather them gain after their dispersion, and then grant them uninterrupted prosperity. This promise of salvation at the close of the announcement of judgment on Egypt is similar to the promise of salvation for Israel inserted in the threat of judgment against Babylon, Jeremiah 50:4-7 and Jeremiah 50:19, Jeremiah 50:20, Jeremiah 51:5-6, Jeremiah 51:10, Jeremiah 51:35-36, Jeremiah 51:45-46, Jeremiah 51:50; and this similarity furnishes a proof in behalf of the genuineness of the verse, which is denied by modern critics. For, although what Ngelsbach remarks is quite correct, viz., that the fall of the kingdom of Babylon, through its conquest by Cyrus, directly brought about the deliverance of Israel, while the same cannot be said regarding the conquest of Egypt, yet even Egypt had a much greater importance, in relation to Judah, than the smaller neighbouring nations, against which the oracles in Jeremiah 47-49 are directed; hence there is no ground for the inference that, because there is nothing said in these three chapters of such a connection between Egypt and Israel, it did not really exist. But when Ngelsbach further asks, "How does this agree with the fact that Jeremiah, on other occasions, while in Egypt, utters only the strongest threats against the Israelites - Jeremiah 42-44?" - there is the ready answer, that the expressions in Jeremiah 42-44 do not apply to the whole covenant people, but only to the rabble of Judah that was ripe for the sentence of destruction, that had fled to Egypt against the will of God. What Hitzig and Graf have further urged in another place against the genuineness of the verses now before us, is scarcely worth mention. The assertion that the verses do not accord with the time of the foregoing prophecy, and rather presuppose the exile, can have weight only with those who priori deny that the prophet could make any prediction. But if Jeremiah, in the fourth year of Jehoiakim, distinctly announces not merely the carrying away of Judah to Babylon, but also fixes the duration of the exile at seventy years, then he might well speak at the same time, or later, of the restoration of Israel from their captivity.

But there are two other considerations which support the genuineness of these verses: (1) The fact that Hitzig and Graf are obliged to confess it remains a problem how they came to form a part of the oracle against Egypt. The attempt made by the former writer to solve this problem partly rests on the assumption, already refuted by Graf, that the verses were written by the second Isaiah (on this point, see our remarks at p. 263, note), and partly on a combination of results obtained by criticism, in which even their author has little confidence. But (2) we must also bear in mind the nature of the verses in question. They form a repetition of what we find in Jeremiah 30:10-11, and a repetition, too, quite in the style of Jeremiah, who makes variations in expression. Thus here, in Jeremiah 46:27, נאם יהוה is omitted after יעקוב, perhaps simply because Jeremiah 46:26 concludes with נאם יהוה; again, in Jeremiah 46:20, תּה אל־תּירא is repeated with נאם יהוה, which is wanting in Jeremiah 30:11. On the other hand, להושׁיעך in Jeremiah 30:11, and אך in Jeremiah 30:11, have been dropped; הפיצותיך שׁם (Jeremiah 30:11) has been exchanged for הדּחתּיך שׁמּה. Hence Hitzig has taken the text here to be the better and the original one; and on this he founds the supposition that the verses were first placed here in the text, and were only afterwards, and from this passage, inserted in Jeremiah 30:10-11, where, however, they stand in the best connection, and even for that reason could not be a gloss inserted there. Such are some of the contradictions in which critical scepticism involves itself. We have already given an explanation of these verses under Jeremiah 30.

Jeremiah 47:5 Parallel Commentaries

Treasury of Scripture Knowledge

Baldness

Jeremiah 48:37 For every head shall be bald, and every beard clipped: on all the hands shall be cuttings, and on the loins sackcloth.

Isaiah 15:2 He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba...

Ezekiel 7:18 They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be on all faces...

Micah 1:16 Make you bald, and poll you for your delicate children; enlarge your baldness as the eagle; for they are gone into captivity from you.

Gaza

Jeremiah 47:1 The word of the LORD that came to Jeremiah the prophet against the Philistines, before that Pharaoh smote Gaza.

Amos 1:6-8 Thus said the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof...

Zephaniah 2:4-7 For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up...

Zechariah 9:5-7 Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful, and Ekron; for her expectation shall be ashamed...

the remnant

Jeremiah 47:4 Because of the day that comes to spoil all the Philistines, and to cut off from Tyrus and Zidon every helper that remains...

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...

Ezekiel 25:16 Therefore thus said the Lord GOD; Behold, I will stretch out my hand on the Philistines, and I will cut off the Cherethims...

how

Jeremiah 16:1 The word of the LORD came also to me, saying,

Jeremiah 41:5 That there came certain from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven...

Jeremiah 48:37 For every head shall be bald, and every beard clipped: on all the hands shall be cuttings, and on the loins sackcloth.

Leviticus 19:28 You shall not make any cuttings in your flesh for the dead, nor print any marks on you: I am the LORD.

Leviticus 21:5 They shall not make baldness on their head, neither shall they shave off the corner of their beard...

Deuteronomy 14:1 You are the children of the LORD your God: you shall not cut yourselves, nor make any baldness between your eyes for the dead.

1 Kings 18:28 And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out on them.

Mark 5:5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.

Cross References
Judges 1:18
Judah also captured Gaza with its territory, and Ashkelon with its territory, and Ekron with its territory.

Jeremiah 16:6
Both great and small shall die in this land. They shall not be buried, and no one shall lament for them or cut himself or make himself bald for them.

Jeremiah 25:20
and all the mixed tribes among them; all the kings of the land of Uz and all the kings of the land of the Philistines (Ashkelon, Gaza, Ekron, and the remnant of Ashdod);

Jeremiah 41:5
eighty men arrived from Shechem and Shiloh and Samaria, with their beards shaved and their clothes torn, and their bodies gashed, bringing grain offerings and incense to present at the temple of the LORD.

Jeremiah 48:37
"For every head is shaved and every beard cut off. On all the hands are gashes, and around the waist is sackcloth.

Amos 1:6
Thus says the LORD: "For three transgressions of Gaza, and for four, I will not revoke the punishment, because they carried into exile a whole people to deliver them up to Edom.

Amos 1:7
So I will send a fire upon the wall of Gaza, and it shall devour her strongholds.

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