StrongerBible

qorḥah

קׇרְחָה

HebrewH7144baldness, shaved head, ...

Appears 11 times · tap a cell to see the verses

Lev 21:5Deu 14:1Isa 3:24Isa 15:2Isa 22:12Jer 47:5Jer 48:37Ezk 7:18Ezk 27:31Amo 8:10Mic 1:16
Root family
Word studykor-KHAHnoun

What qorḥah means

a bald patch on the head: hair shaved or torn away as a public sign of grief.

TranslatabilityApproximateCertaintySettled

This word names a bald patch that is made, not one that grows. When someone died, or when a city fell, mourners cut or pulled the hair from their heads, and the bare scalp announced their grief the way torn clothes, sackcloth, and gashes on the skin did. The verb for the act (קָרַח) stands beside this noun in the phrase older English Bibles render "make baldness," which is simply their way of saying "shave a bald patch."

The law and the prophets pull in opposite directions here. Priests are told not to make this baldness on their heads, and all Israel is told not to make it "between your eyes for the dead," a phrase most take to mean the hair just above the forehead. Yet Isaiah, Jeremiah, Ezekiel, Amos, and Micah reach for the word freely, with no hint of blame. Most scholars read the bans 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 simply record what people went on doing.

In the prophets the word grows beyond one mourner's head. It becomes a picture of a whole people in ruin: baldness on every head in Amos, arriving on Gaza in Jeremiah, replacing the carefully styled hair of Jerusalem's women in Isaiah. Micah tells the city to make her baldness as wide as the eagle's, a bird whose head looks bare, so that the bald patch spreads until the entire scalp is stripped.

Nuances

1aa bald patch someone makes on their own head as an act of mourning, whether the act is summoned, performed, or forbidden.
Lev 21:5Deu 14:1Isa 22:12Ezk 27:31Mic 1:16
1bbaldness as the mark of grief that falls on a whole people when disaster strikes them.
Isa 3:24Isa 15:2Jer 47:5Jer 48:37Ezk 7:18Amo 8:10

What scholars say about qorḥah

BDB defines the noun as "baldness, bald spot, made as sign of mourning" and lists all eleven occurrences under a single sense; HALOT and DCH likewise recognize one lexical sense, with DCH's editorial policy of omitting etymology leaving no connection to the homonymous קֶרַח "ice, frost." On the legal texts, Levine (JPS Leviticus) and Tigay (JPS Deuteronomy) read Leviticus 21:5 and Deuteronomy 14:1 as bans on tonsuring and self-laceration for the dead, rites Israel shared with its neighbours and plausibly tied to the cult of the dead; Milgrom (Anchor Bible Leviticus 1-16) and Hartley (Word Biblical Commentary) stress that Leviticus 13's separate diagnostic vocabulary concerns ritual status rather than therapy, and that ordinary hair loss is declared clean, which keeps the diagnostic nouns distinct from this mourning noun. The prophetic occurrences are treated as conventional dirge language by Wildberger and Williamson (ICC) on Isaiah 3:24, where the baldness is one of a series of reversals of finery, by Holladay and Lundbom on Jeremiah, by Zimmerli, Greenberg and Block on Ezekiel 7:18 and 27:31, by Paul (Hermeneia) on Amos 8:10 as the language of the most extreme grief, and by Hillers (Hermeneia) and Andersen and Freedman (Anchor Bible) on Micah 1:16, where the widened bald patch is compared to the bare-looking head of the griffon vulture. Olyan (JBL 117, 1998, and Biblical Mourning) argues that shaving rites signalled the mourner's identification with the dead and that the priestly and Deuteronomic prohibitions are prescriptive polemic rather than description of Israelite practice; 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). The Septuagint's φαλάκρωμα and the Vulgate's calvitium show that the ancient translators read the noun as literal head baldness rather than as a general term for grief.

Sources

  • BDB, s.v. קָרְחָהlexicon
  • HALOT, s.v. קרחהlexicon
  • DCH (Clines), s.v. קרחהlexicon
  • Baruch A. Levine, Leviticus, JPS Torah Commentary (1989)commentary
  • Jeffrey H. Tigay, Deuteronomy, JPS Torah Commentary (1996)commentary
  • Jacob Milgrom, Leviticus 1-16, Anchor Bible (1991)commentary
  • John E. Hartley, Leviticus, Word Biblical Commentary 4 (1992)commentary
  • Hans Wildberger, Isaiah 1-12, Continental Commentary (1991)commentary
  • H. G. M. Williamson, Isaiah 1-5, International Critical Commentary (2006)commentary
  • William L. Holladay, Jeremiah 1, Hermeneia (1986)commentary
  • Jack R. Lundbom, Jeremiah 37-52, Anchor Bible (2004)commentary
  • Walther Zimmerli, Ezekiel 1, Hermeneia (1979)commentary
  • Moshe Greenberg, Ezekiel 1-20, Anchor Bible (1983)commentary
  • Daniel I. Block, The Book of Ezekiel, New International Commentary on the Old Testament (1997-1998)commentary
  • Shalom M. Paul, Amos, Hermeneia (1991)commentary
  • Delbert R. Hillers, Micah, Hermeneia (1984)commentary
  • Francis I. Andersen and David Noel Freedman, Micah, Anchor Bible (2000)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 (1989)monograph
  • Xuan Huong Thi Pham, Mourning in the Ancient Near East and the Hebrew Bible (1999)monograph

All attested forms of קׇרְחָה

f s absolute

קָרְחָה

Lev 21:5, Deu 14:1, Isa 3:24, Isa 15:2, Isa 22:12, Jer 47:5, Jer 48:37, Ezk 7:18

f s construct

קָרְחָתֵךְ

Mic 1:16