Jeremiah 47:5 — Word Study
WLCבָּ֤אָה קָרְחָה֙ אֶל־ עַזָּ֔ה נִדְמְתָ֥ה אַשְׁקְל֖וֹן שְׁאֵרִ֣ית עִמְקָ֑ם עַד־ מָתַ֖י תִּתְגּוֹדָֽדִי׃ ס
BSAThe people of GazaʻAzzâh [Azzah, the strong city] will shave their heads in mourningqorchâh [become bald, experience baldness] AshkelonʼAshqᵉlôwn [a major Philistine city] will be silenceddâmâh■ [cease, brought to nothing] O remnantshᵉʼêrîyth [what is left, surviving ones] of their valleyʻêmeq [lowland area] how longʻad [until when, for how much time] will you gash yourselfgâdad▸ [cut, wound]
| Greek | English | Parsing |
|---|---|---|
| בָּ֤אָה | it will come | Verb, Qal, perfect third person feminine singular |
| קָרְחָה֙ | baldness | Noun common, feminine singular absolute |
| אֶל־ | to | Preposition |
| עַזָּ֔ה | Gaza | Noun proper |
| נִדְמְתָ֥ה | it will be silent | Verb, Niphal, perfect third person feminine singular |
| אַשְׁקְל֖וֹן | Ashkelon | Noun proper |
| שְׁאֵרִ֣ית | O remnant of | Noun common, feminine singular construct |
| עִמְקָ֑ם | valley their | Noun common masculine singular construct, suffix |
| עַד־ | until | Preposition |
| מָתַ֖י | when? | Particle |
| תִּתְגּוֹדָֽדִי׃ ס | will you cut yourself | Verb, Hithpael, imperfect second person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| 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? |
| KJV | Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley: how long wilt thou cut thyself? |
| ASV | Baldness is come upon Gaza; Ashkelon is brought to nought, the remnant of their valley: how long wilt thou cut thyself? |
| YLT | Come hath baldness unto Gaza, Cut off hath been Ashkelon, O remnant of their valley, Till when dost thou cut thyself? |
| WEB | Baldness has come on Gaza; Ashkelon is brought to nothing. You remnant of their valley, how long will you cut yourself? |
| 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. |
Where they part company is תִּתְגּוֹדָֽדִי — see How Translations Differ.
The sentence is structured with a main clause followed by a prepositional phrase and additional clauses, creating a layered message of mourning and urgency.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקׇרְחָה
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 47:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against the Philistinesgenerated
Jeremiah 47:5 speaks of the impending destruction of the Philistine cities, particularly Gaza and Ashkelon. The prophet Jeremiah conveys a message of mourning that reflects the devastation and loss that will come upon these cities. This passage emphasizes the consequences of their actions and serves as a warning to the remnant of the valley, highlighting a sense of urgency and despair.
Cross References
| Reference | Text (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 | Isaiah 15:2 | Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off. |
| 3 | Ezekiel 7:18 | They will put on sackcloth, and terror will overwhelm them. Shame will cover all their faces, and all their heads will be shaved. |
| 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 47:1 | This is the word of the LORD that came to Jeremiah the prophet about the Philistines before Pharaoh struck down Gaza. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — תִּתְגּוֹדָֽדִי, tit.go.Da.digenerated
The word תִּתְגּוֹדָֽדִי (tit.go.Da.di) is a verb in the Hithpael form, indicating a reflexive action of cutting oneself, often in the context of mourning rituals. This form suggests an action performed by the subject upon themselves, which is significant in the cultural practice of expressing grief.
The root of this verb relates to cutting or wounding, and in this context, it conveys a deep emotional response to loss. The use of this verb emphasizes the intensity of mourning that the remnant is called to engage in, illustrating the seriousness of their situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is נִדְמְתָ֥ה, it will be silent, which governs the overall structure. The verse consists of several phrases, including a prepositional phrase describing the location (Gaza), a noun phrase indicating the subject (the people), and a direct address to the remnant.
The Hebrew word order places emphasis on the actions of the people and their response to the impending calamity, highlighting the urgency of their mourning.
Septuagint Backgroundgenerated
The Septuagint translates בָּ֤אָה as ἥκει, which means 'it has come.' This choice indicates a direct correlation between the Hebrew and Greek, maintaining the sense of impending arrival of destruction.
The translation of תִּתְגּוֹדָֽדִי as κόψεις suggests a focus on the act of cutting, aligning with the Hebrew's emphasis on self-inflicted wounds during mourning.
In plain words — the whole versegenerated
Jeremiah 47:5 describes how the people of Gaza will mourn by shaving their heads, and Ashkelon will become silent. The remnant of the valley is called to question how long they will continue to wound themselves in grief, highlighting the depth of their sorrow.
Frequently Asked Questionsgenerated
Shaving the head is a traditional sign of mourning, indicating deep sorrow and loss.
The remnant represents those who survive the destruction, and Jeremiah calls them to recognize their condition and respond to the impending judgment.
This phrase emphasizes the urgency and intensity of their mourning, suggesting that their grief should lead to reflection and change.
This passage is part of Jeremiah's broader prophetic message about judgment and the consequences of sin, calling for repentance and awareness of God's impending actions.
Reflection Questionsgenerated
- In what ways do I express grief or mourning in my own life, and how can I do so in a healthy manner?
- What does it mean to be a remnant in today's context, and how can I support others who are struggling?
- How can I reflect on the consequences of my actions and their impact on those around me?
- What steps can I take to turn my mourning into a time of reflection and growth?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 47:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBaldness 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
Read John Gill on Jeremiah 47 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBaldness 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?
Read Robert Jamieson on Jeremiah 47 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBoth 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.
Read Matthew Poole on Jeremiah 47 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 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.
Read John Trapp on Jeremiah 47 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(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…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 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.
Read AdamClarke on Jeremiah 47 →
CambridgeThe Cambridge Bible for Schools and Colleges5. 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…
Read Cambridge on Jeremiah 47 →
Albert Barnes1798–1870Barnes' Notes on the BibleBaldness - 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?
Read Albert Barnes on Jeremiah 47 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
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?
Baldness has come on Gaza; Ashkelon is brought to nothing. You remnant of their valley, how long will you cut yourself?
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?
The people of Gaza will shave their heads in mourning. The people of Ashkelon will be struck dumb. How long will you gash yourselves to show your sorrow, you who remain of Philistia’s power?
Tyndale line
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; Ashkelon is brought to nought, the remnant of their valley: how long wilt thou cut thyself?
Baldness is come upon Gaza; Ashkelon is brought to nought, the remnant of their valley: how long wilt thou cut thyself?
Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley: how long wilt thou cut thyself?
Baldenes is come vpon Azzah: Ashkelon is cut vp with the rest of their valleys. Howe long wilt thou thy selfe?
Strictly literal
Baldness is come upon Gazah; Ashkelon is cut off, the remnant of their valley: how long wilt thou cut thyself?
Come hath baldness unto Gaza, Cut off hath been Ashkelon, O remnant of their valley, Till when dost thou cut thyself?
Baldness has come to Gaza, || Ashkelon has been cut off, || O remnant of their valley, || Until when do you cut yourself?
Baldness is come upon Gazzah; ruined is Ashkelon with the remnant of their valley: how long yet wilt thou cut thyself?
Baldness will come upon Gaza. As for Ashkelon, the people who are left in their valley will be made silent. How long will you cut yourself in mourning?
From the Latin
Baldness is come upon Gaza: Ascalon hath held her peace with the remnant of their valley: how long shalt thou cut thyself?
Simplified
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?
The hair is cut off from the head of Gaza; Ashkelon has come to nothing; the last of the Anakim are deeply wounding themselves.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with only minor variations in word order. The Dead Sea Scrolls show some restoration, with several words supplied by an editor, indicating a partial agreement with the Masoretic Text.
בָּ֤אָה קָרְחָה֙ אֶל־ עַזָּ֔ה נִדְמְתָ֥ה אַשְׁקְל֖וֹן שְׁאֵרִ֣ית עִמְקָ֑ם עַד־ מָתַ֖י תִּתְגּוֹדָֽדִי׃ ס
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
באה [קורחה] [אל] [עזה] [נדמתה] [אשקלון] [שארית] [עמק׳ם] עד מתי תתגוררי
3 words on the leather — 1 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 47:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqp3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
קָרְחָה (qorchah) refers to baldness or a bald spot, often associated with mourning. It is derived from the root word for baldness and is mentioned in Ezekiel 27:31. The term emphasizes the physical state of being bald, which can carry cultural significance in certain contexts.
קָרְחָה n.f. baldness, bald spot, made as sign of mourning
base
H7144 קָרְחָה baldness, bald spot, made as sign of mourning
7144 qorchah kor-khaw'
or qorcha; (Ezek. 27:31) {kor-khaw'}; from 7139;
baldness:--bald(-ness), X utterly.
see HEBREW for 07139
קׇרְחָה (qor.chah) — bald spot.
baldness, bald
N-fs — Noun common · feminine singular absoluteHNcfsa
bald'-ness qorchah: The reference in the Bible to baldness is not to the natural loss of hair, but to baldness produced by shaving the head. This was practiced as a mark of mourning for the dead (Le 21:5; Isa 15:2; 22:12); as the result of any disaster (Am 8:10; Mic 1:16). The custom arose from the fact that the hair was regarded as a special ornament. It was the custom of the people of the land, and the Israelites were strictly forbidden to practice it (Le 21:5; Deut 14:1). These are striking passages with reference to the knowledge the Israelites had concerning the…
Baldness
From natural causes was uncommon (2 Kings 2:23; Isa. 3:24). It was included apparently under “scab” and “scurf,” which disqualified for the priesthood (Lev. 21:20). The Egyptians were rarely subject to it. This probably arose from their custom of constantly shaving the head, only allowing the hair to grow as a sign of mourning. With the Jews artificial baldness was a sign of mourning (Isa. 22:12; Jer. 7:29; 16:6); it also marked the conclusion of a Nazarite’s vow (Acts 18:18; 21:24; Num. 6:9). It is often…
Natural baldness seems to have been uncommon, since it exposed people to public derision. (Leviticus 13:29; 2 Kings 2:23; Isaiah 3:24; 15:2; Jeremiah 47:5; Ezekiel 7:18) Artificial baldness marked the conclusion of a Nazarite’s vow, (Numbers 6:9; Acts 18:18) and was a sign of mourning.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
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)
HR — PrepositionHR
עַזָּה (Azzah) refers to Gaza, a significant Philistine city located in the southwest of Palestine. The word is derived from a root meaning 'strong.' It is noted in various lexicons as a proper noun, specifically identifying this ancient location.
עַזָּה n.pr.loc. Gaza;—Philistine city, southernmost of the famous five cities
base
H5804 עַזָּה Gaza
5804 `Azzah az-zaw'
feminine of 5794; strong; Azzah, a place in
Palestine:--Azzah, Gaza.
see HEBREW for 05794
עַזָּה (az.zah) — Gaza.
§ Azzah = "the strong"
another name for 'Gaza', a city of the Philistines located in the extreme southwest of Palestine close to the Mediterranean
N-proper — Noun properHNpl
ga'-za (`azzah, "strong"; Septuagint Gaza; Arabic Ghazzeh):
One of the five chief towns of Philistia and probably the oldest, situated near the coast in lat. 31 degrees 30' and about 40 miles South of Jaffa. It is on a hill rising 60 to 200 ft. above the plain, with sand dunes between it and the sea, which is about 2 1/2 miles distant. The plain around is fertile and wells abound, and, being on the border of the desert between Syria and Egypt and lying in the track of caravans and armies passing from one to the other, it was in ancient times a place of importance. The earliest notices of it are found in the records of Egypt.
Thothmes III refers to it in the account of his expedition to Syria in 1479 BC, and it occurs again in the records of the expedition of Seti I in 1313 BC (Breasted, History of Egypt, 285, 409).
Gaza
Called also Azzah, which is its Hebrew name (Deut. 2:23; 1 Kings 4:24; Jer. 25:20), strong, a city on the Mediterranean shore, remarkable for its early importance as the chief centre of a great commercial traffic with Egypt. It is one of the oldest cities of the world (Gen. 10:19; Josh. 15:47). Its earliest inhabitants were the Avims, who were conquered and displaced by the Caphtorims (Deut. 2:23; Josh. 13:2, 3), a Philistine tribe. In the division of the land it fell to the lot of Judah (
(the fortified; the strong) (properly Azzah), one of the five chief cities of the Philistines. It is remarkable for its continuous existence and importance from the very earliest times. The secret of this unbroken history is to be found in the situation of Gaza. It is the last town in the southwest of Palestine, on the frontier towards Egypt. The same peculiarity of situation has made Gaza important in a military sense. Its name means "the strong;" and this was well elucidated in its siege by Alexander the Great, which lasted five months. In the conquest of Joshua the territory of Gaza is mentioned as one which he was not able to subdue. (Joshua 10:41; 11:22; 13:3) It was assigned to the tribe of Judah, (Joshua 15:47) and that tribe did obtain possession of it, (
strong; a goat
דָּמָה (damah) is a Hebrew verb that means to cease or cause to cease, and it encompasses ideas of cutting off, destroying, or perishing. It can be used in different forms, such as the Qal (active) and Niphal (passive), indicating actions like ceasing or being cut off. The entries consistently highlight its association with destruction and silence.
[דָּמָה] vb. cease, cause to cease, cut off, destroy
Qal
intr. cease
cause to cease, cut off, destroy
Niph. be cut off, destroyed, ruined
base
H1820 [דָּמָה] cease, cause to cease, cut off, destroy
1820 damah daw-mam'
a primitive root; to be dumb or silent; hence, to fail or
perish; trans. to destroy:--cease, be cut down (off), destroy,
be brought to silence, be undone, X utterly.
דָּמָה (da.mah) — to cease.
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
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
אַשְׁקְלוֹן (ashqlown) refers to Ashkelon, a Philistine city located southwest of Jerusalem. The name is thought to derive from a term meaning 'weighing-place' or 'mart.' It is also noted that the name may imply 'the fire of infamy: I shall be weighed.'
אַשְׁקְלוֹן n.pr.loc. a city of the Philistines
base
H831 אַשְׁקְלוֹן
831 'Ashqlown ash-kel-one'
probably from 8254 in the sense of weighing-place (i.e.
mart); Ashkelon, a place in Palestine:--Ashkelon, Askalon.
see HEBREW for 08254
אַשְׁקְלוֹן (ash.qe.lon) — Ashkelon.
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)
N-proper — Noun properHNpl
ask'-ke-lon, esh'-ka-lon, as'-ke-lon (the King James Version Eshkalon, (Eshkalonites; Jos 13:3); Askelon, (Jud 1:18; 1Sa 6:17; 2Sa 1:20); 'ashqelon; modern Askelan): A maritime town between Jaffa and Gaza, one of the five chief cities of the Philistines. The Ashkelonites are mentioned by Joshua (Jos 13:3), and the city was taken by the tribe of Judah (Jud 1:18). One of the golden tumors (the King James Version "emerods") sent back with the ark by the Philistines was from Ashkelon (1Sa 6:17).
Ashkelon
=Askelon=Ascalon, was one of the five cities of the Philistines (Josh. 13:3; 1 Sam. 6:17). It stood on the shore of the Mediterranean, 12 miles north of Gaza. It is mentioned on an inscription at Karnak in Egypt as having been taken by king Rameses II., the oppressor of the Hebrews. In the time of the judges (Judg. 1:18) it fell into the possession of the tribe of Judah; but it was soon after retaken by the Philistines (2 Sam. 1:20), who were not finally dispossessed till the time of Alexander the Great. Samson went down to this place from Timnath, and slew thirty men and took their spoil. The prophets foretold its destruction (
שְׁאֵרִית (sh'eriyth) refers to a remnant or remainder, indicating what is left over or surviving. It encompasses concepts like residue, descendants, and what has escaped. The word is derived from a root meaning to remain, and it is used in contexts related to survival or continuation.
שְׁאֵרִית n.f. rest, residue, remnant, remainder
base
H7611 שְׁאֵרִית rest, residue, remnant, remainder
7611 sh'eriyth sheh-ay-reeth'
from 7604; a remainder or residual (surviving, final)
portion:--that had escaped, be left, posterity, remain(-der),
remnant, residue, rest.
see HEBREW for 07604
שְׁאֵרִית (she.e.rit) — remnant.
1) rest, residue, remainder, remnant
1a) rest, what is left
1b) remainder, descendants
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word עֵ֫מֶק (*'emeq*) means 'vale' or 'valley,' indicating a broad depression in the landscape. It is derived from the root meaning 'deepening' or 'depth.' This term is often used in proper names, such as the Valley of Achor and the Valley of Elah, and covers a range of valleys and lowlands mentioned in the Old Testament.
עֵ֫מֶק 70 n.m. vale (prop. deepening, depth)
base
H6010 עֵ֫מֶק vale (prop. deepening, depth)
6010 `emeq ay'-mek
from 6009; a vale (i.e. broad depression):--dale, vale,
valley (often used as a part of proper names). See also 1025.
see HEBREW for 06009
see HEBREW for 01025
עֵ֫מֶק (e.meq) — Valley (of Achor).
Combined with a.khor (עָכוֹר " of Achor" H5911)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Beracah).
Combined with be.ra.khah (בְּרָכָה " of Beracah" H1294H)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Elah).
Combined with e.lah (אֵלָה "Elah" H0425L)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Emek.
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Hebron).
Combined with chev.ron (חֶבְרוֹן " of Hebron" H2275H)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Topheth).
valley, vale, lowland, open country
Another name of to.phet (תֹּ֫פֶת "Topheth" H8612)
עֵ֫מֶק (e.meq) — Valley (of Jezreel).
Combined with yiz.re.el (יִזְרְעֶאל " of Jezreel" H3157L)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
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)
Prep — PrepositionHR
מָתַי (mathay) is an adverb meaning 'when?' It is derived from an unused root that suggests extension, particularly in relation to time. The word is used interrogatively to ask about timeframes, such as 'how long?' or 'until when?'. It appears in contexts that require a temporal inquiry.
מָתַי 43 interrog.adv. when?
base
H4970 מָתַי when?
4970 mathay maw-thah'ee
from an unused root meaning to extend; properly, extent (of
time); but used only adverbially (especially with other
particle prefixes), when (either relative or
interrogative):--long, when.
מָתַי (ma.tay) — how.
1) when?
1a) with prep
1a1) against when?, until when?, how long?, after how long?
HTi — ParticleHTi
גָּדַד (gadad) is a Hebrew verb meaning to penetrate or cut. It encompasses actions like attacking or invading, as well as gathering in troops. The Hithpoel form indicates cutting oneself, often in a religious context. The entries suggest a range of meanings from physical actions to social gatherings.
[גָּדַד] vb. penetrate, cut
Qal they attack (penetrate, make inroads upon) the life of a righteous man
Hithpo.
cut oneself, as religious (heathen) practice
gather troops, or bands; go in troops or throngs, throng
base
H1413 [גָּדַד] penetrate, cut .they attack (penetrate, make inroads upon) the life of a righteous man
. . cut oneself, as religious (heathen) practice
. gather troops, or bands; go in troops or throngs, throng
1413 gadad gaw-dad'
a primitive root (compare 1464); to crowd; also to gash (as
if by pressing into):--assemble (selves by troops), gather
(selves together, self in troops), cut selves.
see HEBREW for 01464
גָּדַד (ga.dad) — to cut.
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)
V-r-Imperf-2fs — Verb · Hithpael · imperfect second person feminine singularHVti2fs
