Jeremiah 47:1

Judgment on the Philistine Cities

47:1 The Lord spoke to the prophet Jeremiah ¹  about the Philistines before Pharaoh attacked Gaza. ² 

Jeremiah 47:4-7

47:4 For the time has come

to destroy all the Philistines.

The time has come to destroy all the help

that remains for Tyre ³  and Sidon. ⁴ 

For I, the Lord, will ⁵  destroy the Philistines,

that remnant that came from the island of Crete. ⁶ 

47:5 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, ⁷ 

you who remain of Philistia’s power? ⁸ 

47:6 How long will you cry out, ⁹  ‘Oh, sword of the Lord,

how long will it be before you stop killing? ¹⁰ 

Go back into your sheath!

Stay there and rest!’ ¹¹ 

47:7 But how can it rest ¹² 

when I, the Lord, have ¹³  given it orders?

I have ordered it to attack

the people of Ashkelon and the seacoast. ¹⁴ 

[47:1]  ¹ tn Heb “That which came [as] the word of the Lord to Jeremiah.” For this same construction see 14:1; 46:1 and see the translator’s note at 14:1 for explanation.

[47:1]  ² sn The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609 b.c. in conjunction with Pharaoh Necho’s advance into Palestine to aid the Assyrians. That was the same year that Josiah was killed by Necho at the battle of Megiddo and four years before Necho was defeated by Nebuchadnezzar, the foe from the north. The prophecy presupposes that Ashkelon is still in existence (v. 5) hence it must be before 604 b.c. For a fairly complete discussion of the options see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 299-300.

[47:4]  ³ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[47:4]  ⁴ map For location see Map1 A1; JP3 F3; JP4 F3.

[47:4]  ⁵ tn Heb “For the Lord will.” The first person style has been adopted because the Lord is speaking (cf. v. 2).

[47:4]  ⁶ sn All the help that remains for Tyre and Sidon and that remnant that came from the island of Crete appear to be two qualifying phrases that refer to the Philistines, the last with regard to their origin and the first with regard to the fact that they were allies that Tyre and Sidon depended on. “Crete” is literally “Caphtor” which is generally identified with the island of Crete. The Philistines had come from there (Amos 9:7) in the wave of migration from the Aegean Islands during the twelfth and eleventh century and had settled on the Philistine plain after having been repulsed from trying to enter Egypt.

[47:5]  ⁷ sn Shaving one’s head and gashing one’s body were customs to show mourning or sadness for the dead (cf. Deut 14:1; Mic 1:16; Ezek 27:31; Jer 16:6; 48:37).

[47:5]  ⁸ tn Or “you who are left alive on the Philistine plain.” Or “you who remain of the Anakim.” The translation follows the suggestion of several of the modern commentaries that the word עֵמֶק (’emeq) means “strength” or “power” here (see J. A. Thompson, Jeremiah [NICOT], 698; J. Bright, Jeremiah [AB], 310; and see also HALOT 803 s.v. II עֵמֶק). It is a rare homonym of the word that normally means “valley” that seems to be an inappropriate designation of the Philistine plain. Many of the modern English versions and commentaries follow the Greek version which reads here “remnant of the Anakim” (עֲנָקִים [’anaqim] instead of עִמְקָם [’imqam], a confusion of basically one letter). This emendation is followed by both BDB 771 s.v. עֵמֶק and KBL 716 s.v. עֵמֶק. The Anakim were generally associated with the southern region around Hebron but an enclave of them was known to have settled in Gaza, Gath, and Ekron, three of the Philistine cities (cf. Josh 11:22). However, the fact that this judgment is directed against the Philistines not the Anakim and that this homonym apparently appears also in Jer 49:4 makes the reading of “power” more likely here.

[47:6]  ⁹ tn The words “How long will you cry out” are not in the text but some such introduction seems necessary because the rest of the speech assumes a personal subject.

[47:6]  ¹⁰ tn Heb “before you are quiet/at rest.”

[47:6]  ¹¹ sn The passage is highly figurative. The sword of the Lord, which is itself a figure of the destructive agency of the enemy armies, is here addressed as a person and is encouraged in rhetorical questions (the questions are designed to dissuade) to “be quiet,” “be at rest,” “be silent,” all of which is designed to get the Lord to call off the destruction against the Philistines.

[47:7]  ¹² tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads “how can you rest” as a continuation of the second person in v. 6.

[47:7]  ¹³ tn Heb “When the Lord has.” The first person is again adopted because the Lord has been speaking.

[47:7]  ¹⁴ tn Heb “Against Ashkelon and the sea coast, there he has appointed it.” For the switch to the first person see the preceding translator’s note. “There” is poetical and redundant and the idea of “attacking” is implicit in “against.”