StrongerBible

qaraḥ

קָרַח

HebrewH7139make bald, shave, ...

Appears 5 times · tap a cell to see the verses

Lev 21:5Jer 16:6Ezk 27:31Ezk 29:18Mic 1:16
Root family
Word studyResearch-gradekah-RAKHverb

What qaraḥ means

to make bald: to leave a head stripped of its hair, usually by shaving or tearing the hair out as a public sign of grief.

TranslatabilityApproximateCertaintySettled

This word is about a head with its hair gone, and in nearly every case the baldness is on purpose. When someone died, or when a city fell, mourners shaved or tore out the hair of the head, so a bald scalp became one of the standard public signs of grief, alongside torn clothes, sackcloth, and cuts made on the skin. Several verses pair the verb with the noun for the bald patch itself (קָרְחָה), which is why older English Bibles say "make baldness" rather than simply "shave."

The same act turns up in two very different kinds of writing, and they pull against each other. Priests were forbidden to do it, in the same breath as a ban on shaving (גָּלַח) the edge of the beard and on cutting the skin. Yet Jeremiah, Ezekiel, and Micah describe head shaving as simply what mourners do, with no hint of blame. Most scholars read the ban as an attempt to stamp out a funeral custom Israel shared with its neighbours, one bound up with tending or appeasing the dead, while the prophets show what people went on doing anyway.

One use has nothing to do with grief at all. In Ezekiel 29:18 the army that besieged Tyre comes away with every head rubbed bald and every shoulder worn raw, the hair simply chafed off by helmets and by the loads the soldiers carried. So the word can describe hair worn away by hard use just as readily as hair taken off deliberately.

Nuances

1ato make oneself bald in grief: to shave or tear the hair from the head as a public sign of mourning for the dead or for a ruined city.
Lev 21:5Jer 16:6Ezk 27:31Mic 1:16
1bto be rubbed bald: to lose the hair of the head through sheer physical wear rather than by choice.
TranslatabilityDirect
Ezk 29:18

What scholars say about qaraḥ

BDB marks the verb explicitly as homonym I and glosses it "make bald, or a baldness, usually (by mourners) for the dead"; HALOT and DCH likewise treat the baldness verb and the noun קֶרַח "ice, frost" as separate lemmata, and DCH's policy of omitting etymology leaves no link between them. The Gesenian derivation from a root meaning "be smooth," which survives in Strong's gloss for the ice noun, is generally regarded as folk etymology; Even-Shoshan instead connects the baldness verb to Arabic qaraʿa and so to Hebrew קרע "tear, rend," and a phonological argument holds that the two Hebrew words converged in spelling from historically distinct gutturals (ḥet versus ḫet). On the legal texts, Milgrom (Anchor Bible Leviticus 1-16) and Hartley (Word Biblical Commentary) stress that Leviticus 13's diagnostic use of the cognate adjective and nouns concerns ritual status, not therapy, and that ordinary baldness is declared clean; Levine (JPS Leviticus) and Tigay (JPS Deuteronomy) read the prohibitions of Leviticus 21:5 and Deuteronomy 14:1 as bans on tonsuring and self-laceration for the dead, rites plausibly tied to the cult of the dead. Against these stands the prophetic corpus, where Holladay and Lundbom on Jeremiah 16:6, Zimmerli, Greenberg and Block on Ezekiel 7:18 and 27:31, Paul on Amos 8:10, and Hillers on Micah 1:16 all treat head shaving as conventional dirge language carrying no censure; Olyan (JBL 117, 1998, and Biblical Mourning) argues the shaving rites signalled the mourner's identification with the dead, and that the priestly and Deuteronomic bans are prescriptive polemic rather than description of what Israelites actually did. Lewis (Cults of the Dead in Ancient Israel and Ugarit) and Pham (Mourning in the Ancient Near East and the Hebrew Bible) supply the comparative frame, above all El's mourning for Baal in the Ugaritic Baal Cycle (KTU 1.5 VI). Ezekiel 29:18 is the outlier: Zimmerli, Greenberg, Block and Allen all read the bald heads and raw shoulders of Nebuchadnezzar's army literally, as the physical toll of the siege works at Tyre. The Septuagint's use of the φαλακ- family and of ξυράω, and the Vulgate's calvitium and calvus, show the ancient translators consistently understood the root as literal head baldness rather than as a general term for grief.

Where scholars disagree about qaraḥ

Whether the verb meaning "make bald" and the noun meaning "ice, frost," which share the same spelling, come from one root or are two unrelated words that merely look alike.

  • majorityTwo unrelated words. The lexica list them separately with nothing connecting them, the Arabic evidence pulls the baldness verb toward the sense "tear, rend," the ordinary Akkadian word for ice is unrelated in shape, and the two Hebrew words may go back to different throat consonants that later merged in spelling.; BDB, s.v. קרח I; DCH (Clines), s.v. קרח; Avraham Even-Shoshan, Ha-Milon He-Hadash, s.v. קרח
  • minorityOne root meaning "be smooth," which would cover both a smooth bald scalp and a smooth sheet of ice.; Wilhelm Gesenius, Hebräisches und chaldäisches Handwörterbuch über das Alte Testament, s.v. קרח
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDB, s.v. קרח Ilexicon
  • HALOT, s.v. קרח Ilexicon
  • DCH (Clines), s.v. קרחlexicon
  • Avraham Even-Shoshan, Ha-Milon He-Hadash, s.v. קרחlexicon
  • Wilhelm Gesenius, Hebräisches und chaldäisches Handwörterbuch über das Alte Testament, s.v. קרחlexicon
  • Jacob Milgrom, Leviticus 1-16, Anchor Bible (1991)commentary
  • John E. Hartley, Leviticus, Word Biblical Commentary 4 (1992)commentary
  • Baruch A. Levine, Leviticus, JPS Torah Commentary (1989)commentary
  • Jeffrey H. Tigay, Deuteronomy, JPS Torah Commentary (1996)commentary
  • Saul M. Olyan, "What Do Shaving Rites Accomplish and What Do They Signal in Biblical Ritual Contexts?", Journal of Biblical Literature 117 (1998)article
  • Saul M. Olyan, Biblical Mourning: Ritual and Social Dimensions (2004)monograph
  • Theodore J. Lewis, Cults of the Dead in Ancient Israel and Ugarit, Harvard Semitic Monographs 39 (1989)monograph
  • Xuan Huong Thi Pham, Mourning in the Ancient Near East and the Hebrew Bible, JSOTSup 302 (1999)monograph
  • William L. Holladay, Jeremiah 1, Hermeneia (1986)commentary
  • Jack R. Lundbom, Jeremiah 1-20, Anchor Bible (1999)commentary
  • Walther Zimmerli, Ezekiel 2, Hermeneia (1983)commentary
  • Moshe Greenberg, Ezekiel 21-37, Anchor Bible (1997)commentary
  • Daniel I. Block, The Book of Ezekiel: Chapters 25-48, NICOT (1998)commentary
  • Leslie C. Allen, Ezekiel 20-48, Word Biblical Commentary 29 (1990)commentary
  • Delbert R. Hillers, Micah, Hermeneia (1984)commentary
  • Shalom M. Paul, Amos, Hermeneia (1991)commentary

All attested forms of קָרַח

hiphil consecutive-perfect 3cp

וְהִקְרִיחוּ

Ezk 27:31

hophal passive-participle m s absolute

מֻקְרָח

Ezk 29:18

niphal imperfect 3ms

יִקָּרֵחַ

Jer 16:6

qal imperative 2fs

קָרְחִי

Mic 1:16

qal imperfect 3mp

יִקְרְחוּ

Lev 21:5