Jeremiah 47:1-7 · Bible study
Jeremiah 47:1-7 Commentary: God’s Sovereignty Over Nations
Hebrew · 11 what the commentators say
Meaning in one sentence
How Pharaoh’s strike on Gaza fits with Babylon’s coming destruction: a study of God’s control over history in Jeremiah’s Philistine oracle.
Research Summary
- Meaning: A prophecy of Philistia’s destruction by Babylon, under God’s command, with the timing emphasizing divine sovereignty.
- Key words: waters (מַיִם), army; sword (חֶרֶב), instrument of judgment; commanded (צִוָּה), divine commission.
- Main debate: Which Pharaoh struck Gaza, and how that relates to the northern invasion.
- Theological theme: God’s sovereignty over history and his judgment on nations that oppress his people.
- Best use: Read alongside similar oracles (Amos 1, Zephaniah 2) to understand OT prophetic judgment on the nations.
Translation Comparison
BSB Berean Standard Bible 2020
1This is the word of the LORD that came to Jeremiah the prophet about the Philistines before Pharaoh struck down Gaza.
2This is what the LORD says: “See how the waters are rising from the north and becoming an overflowing torrent. They will overflow the land and its fullness, the cities and their inhabitants. The people will cry out, and all who dwell in the land will wail
3at the sound of the galloping hooves of stallions, the rumbling of chariots, and the clatter of their wheels. The fathers will not turn back for their sons; their hands will hang limp.
4For the day has come to destroy all the Philistines, to cut off from Tyre and Sidon every remaining ally. Indeed, the LORD is about to destroy the Philistines, the remnant from the coasts of Caphtor.
5The people of Gaza will shave their heads in mourning; Ashkelon will be silenced. O remnant of their valley, how long will you gash yourself?
6‘Alas, O sword of the LORD, how long until you rest? Return to your sheath; cease and be still!’
7How can it rest when the LORD has commanded it? He has appointed it against Ashkelon and the shore of its coastland.”
WEB World English Bible 2000
1Yahweh’s word that came to Jeremiah the prophet concerning the Philistines, before Pharaoh struck Gaza.
2Yahweh says: “Behold, waters rise up out of the north, and will become an overflowing stream, and will overflow the land and all that is therein, the city and those who dwell therein. The men will cry, and all the inhabitants of the land will wail.
3At the noise of the stamping of the hoofs of his strong ones, at the rushing of his chariots, at the rumbling of his wheels, the fathers don’t look back for their children because their hands are so feeble,
4because of the day that comes to destroy all the Philistines, to cut off from Tyre and Sidon every helper who remains; for Yahweh will destroy the Philistines, the remnant of the isle of Caphtor.
5Baldness has come on Gaza; Ashkelon is brought to nothing. You remnant of their valley, how long will you cut yourself?
6“‘You sword of Yahweh, how long will it be before you are quiet? Put yourself back into your scabbard; rest, and be still.’
7“How can you be quiet, since Yahweh has given you a command? Against Ashkelon, and against the seashore, there he has appointed it.”
KJV King James Version 1769
1The word of the Lord that came to Jeremiah the prophet against the Philistines, before that Pharaoh smote Gaza.
2Thus saith the Lord; Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land, and all that is therein; the city, and them that dwell therein: then the men shall cry, and all the inhabitants of the land shall howl.
3At the noise of the stamping of the hoofs of his strong horses, at the rushing of his chariots, and at the rumbling of his wheels, the fathers shall not look back to their children for feebleness of hands;
4Because 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.
5Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley: how long wilt thou cut thyself?
6O thou sword of the Lord, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still.
7How can it be quiet, seeing the Lord hath given it a charge against Ashkelon, and against the sea shore? there hath he appointed it.
ASV American Standard Version 1901
1The word of Jehovah that came to Jeremiah the prophet concerning the Philistines, before that Pharaoh smote Gaza.
2Thus saith Jehovah: Behold, waters rise up out of the north, and shall become an overflowing stream, and shall overflow the land and all that is therein, the city and them that dwell therein; and the men shall cry, and all the inhabitants of the land shall wail.
3At the noise of the stamping of the hoofs of his strong ones, at the rushing of his chariots, at the rumbling of his wheels, the fathers look not back to their children for feebleness of hands;
4because of the day that cometh to destroy all the Philistines, to cut off from Tyre and Sidon every helper that remaineth: for Jehovah will destroy the Philistines, the remnant of the isle of Caphtor.
5Baldness is come upon Gaza; Ashkelon is brought to nought, the remnant of their valley: how long wilt thou cut thyself?
6O thou sword of Jehovah, how long will it be ere thou be quiet? put up thyself into thy scabbard; rest, and be still.
7How canst thou be quiet, seeing Jehovah hath given thee a charge? Against Ashkelon, and against the sea-shore, there hath he appointed it.
YLT Young's Literal Translation 1898
1That which hath been the word of Jehovah unto Jeremiah concerning the Philistines, before Pharaoh smiteth Gaza:
2`Thus said Jehovah: Lo, waters are coming up from the north, And have been for an overflowing stream, And they overflow the land and its fulness, The city, and the inhabitants in it, And men have cried out, And howled hath every inhabitant of the land.
3From the sound of the stamping of the hoofs of his mighty ones, From the rushing of his chariot, the noise of his wheels, Fathers have not turned unto sons, From feebleness of hands,
4Because of the day that hath come to spoil all the Philistines, To cut off to Tyre and to Zidon every helping remnant. For Jehovah is spoiling the Philistines, The remnant of the isle of Caphtor.
5Come hath baldness unto Gaza, Cut off hath been Ashkelon, O remnant of their valley, Till when dost thou cut thyself?
6Ho, sword of Jehovah, till when art thou not quiet? Be removed unto thy sheath, rest and cease.
7How shall it be quiet, And Jehovah hath given a charge to it, Against Ashkelon, and against the sea shore? There hath He appointed it!'
Darby Darby Bible 1890
1The word of Jehovah that came to the prophet Jeremiah concerning the Philistines, before Pharaoh smote Gazah.
2Thus saith Jehovah: Behold, waters rise up out of the north, and shall become an overflowing flood, and shall overflow the land, and all that is therein; the city, and them that dwell therein: and the men shall cry, and all the inhabitants of the land shall howl,
3at the noise of the stamping of the hoofs of his steeds, at the rushing of his chariots, at the rumbling of his wheels: fathers shall not look back for [their] children, from feebleness of hands;
4because of the day that cometh to lay waste all the Philistines, to cut off from Tyre and Sidon every helper that remaineth; for Jehovah will lay waste the Philistines, the remnant of the island of Caphtor.
5Baldness is come upon Gazah; Ashkelon is cut off, the remnant of their valley: how long wilt thou cut thyself?
6Alas! sword of Jehovah, how long wilt thou not be quiet? Withdraw into thy scabbard, rest, and be still.
7How shouldest thou be quiet? — For Jehovah hath given it a charge: against Ashkelon, and against the sea shore, there hath he appointed it.
Douay-Rheims Douay-Rheims Bible 1899
1The word of the Lord that came to Jeremiah the prophet against the people of Palestine, before Pharao took Gaza.
2Thus saith the Lord: Behold there come up waters out of the north, and they shall be as an overflowing torrent, and they shall cover the land, and all that is therein, the city and the inhabitants thereof: then the men shall cry, and all the inhabitants of the land shall howl,
3At the noise of the marching of arms, and of his soldiers, at the rushing of his chariots, and the multitude of his wheels. The fathers have not looked back to the children, for feebleness of hands,
4Because of the coming of the day, in which all the Philistines shall be laid waste, and Tyre and Sidon shall be destroyed, with all the rest of their helpers. For the Lord hath wasted the Philistines, the remnant of the isle of Cappadocia.
5Baldness is come upon Gaza: Ascalon hath held her peace with the remnant of their valley: how long shalt thou cut thyself?
6O thou sword of the Lord, how long wilt thou not be quiet? Go into thy scabbard, rest, and be still.
7How shall it be quiet, when the Lord hath given it a charge against Ascalon, and against the countries thereof by the sea side, and there hath made an appointment for it?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 47:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree this chapter pronounces divine judgment on the Philistines. The 'waters rising from the north' (v.2) are universally read as a metaphor for the Babylonian army, as Barnes and Gill specify, linking to the Euphrates flood imagery. The Philistines, longtime enemies of Israel, are to be devastated along with their Phoenician allies Tyre and Sidon (v.4). The prophecy was fulfilled through Nebuchadnezzar’s campaigns.
Regarding the historical marker 'before Pharaoh struck Gaza' (v.1), there is debate: some (Barnes, Lange) associate it with Pharaoh-Necho’s capture of Gaza after Megiddo; others mention Pharaoh-Hophra. But all agree the verse subordinates Pharaoh’s action to God’s larger timetable. Calvin notes that God here takes up Israel’s cause against their enemies. The sword dialogue (vv.6, 7) is seen as a dramatic personification of God’s irresistible judgment, already commissioned against Ashkelon and the coast.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Babylonian conquest after Pharaoh's strike: Waters from north = Chaldean army. Fulfillment under Nebuchadnezzar after Necho's retreat (Barnes, Gill, Calvin).
- The sword dialogue as Philistine lament: vv.6-7: some read the plea 'O sword of the Lord… be still' as the Philistines begging for mercy, answered by the prophet.
- The prophecy as judgment on all Philistine cities: Gaza and Ashkelon named specifically (vv.5,7) but 'all the Philistines' (v.4) includes the other cities; some see differences in which cities are listed compared to Amos 1.
What is clear: God judges the Philistines through a northern army (identified as Babylon), and the Philistine cities are devastated.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Historical reference to Pharaoh striking Gaza | The verse records a real event that occurred before the Babylonian invasion. | Some identify the Pharaoh as Pharaoh-Necho (609 BC) after Megiddo; others point to Pharaoh-Hophra (later). The supplied sources show no consensus. |
| Identity of the northern waters | All major commentaries read the waters as a metaphor for a hostile army from the north. | Nearly all specify this is the Babylonian army of Nebuchadnezzar. A minority (not represented in the supplied sources) might read it as a general image of invasion. |
| The role of Tyre and Sidon | Tyre and Sidon were allies of the Philistines. The prophecy includes their judgment. | There is debate over whether 'every helper who remains' (v.4) means the Philistines were the last remaining allies of Tyre and Sidon, or whether the text is more general. |
| The sword dialogue (vv.6-7) | This is a dramatic personification; the sword represents God's instrument of judgment. | Some (Calvin, Matthew Henry) see the prophet as the speaker, pleading for restraint; others view it as the Philistines’ cry. The answer in v.7 shows the sword cannot rest because God has commissioned it. |
| The remnant of Caphtor | Caphtor is almost universally identified with Crete, the ancestral home of the Philistines. | The historical connection of the Philistines to Crete is affirmed by most, but some scholars question whether Caphtor refers specifically to Crete or a broader region. |
Historical & Cultural Context
The Philistines occupied the coastal plain southwest of Judah, a region of five major cities: Gaza, Ashkelon, Ashdod, Ekron, and Gath (see 1 Kings 4:24; Jeremiah 25:20). They had been a persistent threat to Israel since the time of the judges. Jeremiah’s oracle against them belongs to a series of prophecies against the nations (chapters 46, 51), demonstrating God’s rule over all peoples.
The phrase 'before Pharaoh struck Gaza' (v.1) situates the prophecy in the late seventh century BC. Pharaoh-Necho of Egypt marched north to assist the fading Assyrian empire against Babylon. On his way he defeated and killed King Josiah at Megiddo (609 BC). After that battle, as Herodotus records, Necho captured a large Syrian city many identify as Gaza. Later, at Carchemish (605 BC), Nebuchadnezzar routed Necho, and Babylonian forces swept south along the coast, fulfilling the ‘waters from the north’ (v.2). The metaphor draws on the annual winter torrents familiar to all in Palestine: sudden, overwhelming, unstoppable.
Tyre and Sidon, the great Phoenician ports, were natural allies of the Philistines against a common invader (v.4). Caphtor (usually identified with Crete) is named as the original homeland of the Philistines (see Genesis 10:14; Amos 9:7). The mourning rituals, shaving the head (baldness) and cutting the flesh (v.5), were practiced by surrounding nations but forbidden to Israel (Leviticus 19:28). They underscore the depth of the Philistines’ despair. The dialogue with the sword of the Lord (vv.6, 7) poetically expresses the inevitability of judgment: once God has issued a command, no appeal can stop it.
Textual Notes
The Cambridge Bible notes that the LXX omits the phrase 'before Pharaoh struck Gaza,' suggesting it may be a later gloss. Some scholars (Giesebrecht, Co.) object to clauses in v.3 on metrical grounds, and there are proposed emendations for v.4 regarding 'every helper that remains.' However, the consulted sources do not form a consensus on major textual changes; the overall sense of the passage is secure. The differences among English translations are minor and do not affect the main meaning.
Reception History
Calvin saw this prophecy as God taking up Israel’s cause, giving comfort that their enemies would not escape judgment. Matthew Henry read it as a lesson that the sworn enemies of God’s church will be humbled. The portrayal of the sword of the Lord (vv.6, 7) has been used in Christian hymnody and sermons to emphasize the inevitability of divine judgment. In Jewish tradition, this oracle is part of the haftarah cycle for certain readings, reminding readers of God’s control over nations. The vivid imagery of torrents and terrified parents has also been drawn upon by modern preachers to illustrate the seriousness of sin and the certainty of God’s justice.
Preaching This Verse
Three-point outline
- The God who raises nations. Just as he summoned waters from the north, God raises and deploys worldly powers to accomplish his purposes. Babylon did not come by chance; it came by divine appointment.
- The terror of judgment. So extreme is the calamity that fathers abandon their children (v.3). Natural bonds dissolve under the panic of invasion. This reveals what human life looks like when God’s protective hand withdraws.
- The sword that must fulfill its charge. The sword cries out in protest (v.6), but it cannot rest because God has given it a commission against Ashkelon and the seacoast (v.7). God’s word of judgment, once spoken, will accomplish its work.
Five-point outline
- Historical context: A prophecy delivered before Pharaoh struck Gaza, setting human actions within God’s larger plan.
- Imagery of the flood: The army from the north is like an overflowing torrent, it cannot be stopped, and it sweeps everything away.
- Collapse of normal life: Parents neglect children; everyone cries out; cities are silenced.
- Futility of pagan mourning: Shaving, cutting, wailing, none of these rituals can avert what is coming.
- The personified sword: The prophet addresses God’s instrument directly, only to be told the commission is fixed.
Illustration hooks
- A flash flood in a dry riverbed: In Israel, a wadi can be dry for months, then a sudden thunderstorm upstream turns it into a raging torrent that sweeps away everything in its path.
- A parent’s instinct reversed: In a life-threatening disaster, parents normally shield their children. This prophecy describes a panic so complete that even that instinct is overwhelmed.
- A soldier ordered to keep fighting: The sword begging to be sheathed but being refused calls to mind those who carry out difficult orders because they have been commanded by a superior.
Questions your congregation is asking
- “If God is good, why does he use cruel nations like Babylon to judge other people?”
- “Is there any comfort for God’s own people in a prophecy of judgment against their enemies?”
- “How do we reconcile the violence of this passage with the love of God revealed in Jesus?”
Leading a Discussion
This passage shows that God is sovereign over the rise and fall of nations. The Philistines, though powerful, were not beyond his reach. Even a Pharaoh’s strike on Gaza fit into a larger plan that included Babylon’s invasion. As you discuss, consider both the historical context and the theological message of God’s rule over history.
Discussion questions
- What images in this passage stand out to you most strongly, and why?
- The waters rising from the north are a metaphor for an army. What do floods and torrents communicate about God’s judgment?
- Verse 3 says fathers do not turn back for their children. What does that detail tell you about the severity of the coming disaster?
- Why do you think the Philistines’ allies, Tyre and Sidon, are mentioned? What does that suggest about judgment spreading beyond one nation?
- The sword of the Lord speaks in verses 6, 7. What is the point of this dramatic conversation between the prophet and the sword?
- This prophecy was given 'before Pharaoh struck Gaza.' How does the timing emphasize God’s control over events that had not yet happened?
- How does a passage like this shape the way you pray for nations and leaders today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 10:19 | The border of the Canaanites was from Sidon—as you go toward Gerar—to Gaza—as you go toward Sodom, Gomorrah, Admah, and Zeboiim—to Lasha. |
| Exodus 25:15 | The poles shall be in the rings of the ark. They shall not be taken from it. |
| Exodus 25:17 | You shall make a mercy seat of pure gold. Two and a half cubits shall be its length, and a cubit and a half its width. |
| I Kings 4:24 | For he had dominion over all on this side of the River, from Tiphsah even to Gaza, over all the kings on this side of the River; and he had peace on all sides around him. |
| Jeremiah 25:20 | and all the mixed people, and all the kings of the land of Uz, all the kings of the Philistines, Ashkelon, Gaza, Ekron, and the remnant of Ashdod; |
| Amos 1:6 | Yahweh says: “For three transgressions of Gaza, yes, for four, I will not turn away its punishment, because they carried away captive the whole community, to deliver them up to Edom; |
| Amos 1:8 | I will cut off the inhabitant from Ashdod, and him who holds the scepter from Ashkelon; and I will turn my hand against Ekron; and the remnant of the Philistines will perish,” says the Lord Yahweh. |
| Zephaniah 2:4 | For Gaza will be forsaken, and Ashkelon a desolation. They will drive out Ashdod at noonday, and Ekron will be rooted up. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights the dramatic personification of the sword of the Lord in verses 6-7 as a dialogue between the prophet and the sword itself. The sword cannot rest because God has given it a commission against the Philistines, whose iniquity is full, and it must execute judgment until that command is complete.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes that Bible metaphors only make sense when read against the natural landscape of Palestine, where rivers are violent torrents in rainy seasons but nearly dry in summer. He reads the rising flood from the north as the Chaldaean army, and specifies that "rushing of chariots" means their rattling, crashing noise as they advance.
Calvin's Commentaries Reformed 1564
Calvin interprets this prophecy as chiefly proving God's fatherly care for Israel by pledging to avenge their enemies. He highlights that the Egyptian attack on Gaza was only a preliminary judgment; the real and total destruction would come from the Chaldean army, which would overwhelm the Philistines like a flood.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible for Schools identifies several textual difficulties in this passage, including scribal glosses and possible corruptions in the Hebrew. It proposes alternative readings based on the Septuagint and other prophetic texts, such as replacing "the remnant of their valley" with "the remainder of the Anakim." The commentary focuses on reconstructing the original wording through critical analysis of the source manuscripts.
Gill's Exposition of the Bible Baptist 1748
Gill notes that this prophecy was delivered while the Philistines were still at peace, before Pharaoh struck Gaza. That single blow was only a preview. The "waters from the north" are the Babylonian army, which would overflow the whole land in a destruction already decreed and unstoppable.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that the Pharaoh in the title is Hophra, not Necho, because the enemy comes from the north as a flooding torrent. The terror is so great that fathers abandon their children. This judgment begins with Nebuchadnezzar but culminates in the Philistines' eventual incorporation into God's church.
Lange's Commentary Reformed 1857
Lange notes the striking timing: Jeremiah prophesied destruction from the north at the very moment Egypt was conquering Gaza from the south. The "waters from the north" are the Chaldeans, not the Egyptians, showing God's word operates on a different timetable than current events.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry draws attention to the Philist
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the Philistines and Caphtorim were related through common ancestors Ham's sons, and interprets the day as the time God had set for their ruin. He sees the sword as a commission from God, unable to stop until Ashkelon and the coast were destroyed.