Jeremiah 2:16 — Word Study
WLCגַּם־ בְּנֵי־ נֹ֖ף וְתַחְפַּנְחֵ֑ס יִרְע֖וּךְ קָדְקֹֽד׃
BSAThe menbên [sons, descendants] of MemphisNôph [Noph, the capital city of Egypt] and TahpanhesTachpanchêç [a city in Egypt, filled with pity] have shavedrâʻâh▸ [broken, deflowered] the crown of your headqodqôd [top, scalp, the upper part of the head]
| Greek | English | Parsing |
|---|---|---|
| גַּם־ | also | Adverb |
| בְּנֵי־ | [the] people of | Noun common, masculine plural construct |
| נֹ֖ף | Memphis | Noun proper |
| וְתַחְפַּנְחֵ֑ס | and Tahpanhes | Conjunction, noun proper |
| יִרְע֖וּךְ | they will graze you | Verb qal imperfect third person masculine plural, suffix |
| קָדְקֹֽד׃ | scalp | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The men of Memphis and Tahpanhes have shaved the crown of your head. |
| KJV | Also the children of Noph and Tahapanes have broken the crown of thy head. |
| ASV | The children also of Memphis and Tahpanhes have broken the crown of thy head. |
| YLT | Also sons of Noph and Tahapanes Consume thee — the crown of the head! |
| WEB | The children also of Memphis and Tahpanhes have broken the crown of your head. |
| BBE | Even the children of Noph and Tahpanhes have put shame on you. |
All translations agree on the meaning of the actions described in this verse.
The sentence features a main clause followed by a noun phrase that specifies the object of the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 2:16
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 — Judah's Rebellion Against Godgenerated
Jeremiah 2:16 warns of the disgrace brought upon Judah by the actions of foreign men from Memphis and Tahpanhes. Jeremiah highlights the consequences of abandoning God, which leads to shame and vulnerability. This verse is part of a larger discourse where the prophet calls the people to recognize their failures and return to the Lord, emphasizing the dire state of their spiritual condition.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 18:21 | Look now, you are trusting in Egypt, that splintered reed of a staff that will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who trust in him. |
| 2 | 2 Kings 23:33 | And Pharaoh Neco imprisoned Jehoahaz at Riblah in the land of Hamath so that he could not reign in Jerusalem, and he imposed on Judah a levy of a hundred talents of silver and a talent of gold. |
| 3 | Isaiah 30:1–6 | “Woe to the rebellious children,” declares the LORD, “to those who carry out a plan that is not Mine, who form an alliance, but against My will, heaping up sin upon sin. |
| 4 | Isaiah 31:1–3 | Woe to those who go down to Egypt for help, who rely on horses, who trust in their abundance of chariots and in their multitude of horsemen. They do not look to the Holy One of Israel; they do not seek the LORD. |
| 5 | Jeremiah 46:14–19 | “Announce it in Egypt, and proclaim it in Migdol; proclaim it in Memphis and Tahpanhes: ‘Take your positions and prepare yourself, for the sword devours those around you.’ |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יִרְע֖וּךְ, yir.'Ukhgenerated
The verb יִרְע֖וּ (yir'ukh) is a form of רָעָה (ra'ah), meaning to graze or tend to, but here it carries the connotation of being broken or deflowered. The third person masculine plural form indicates that the action is being performed by a group, emphasizing the collective impact of their actions on the people of Judah.
This word suggests a relationship akin to shepherding, but in this context, it implies a negative outcome where the people are treated with disregard, leading to their disgrace, as symbolized by the shaving of the head.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verb is rendered as shaved, which is consistent with the KJV and ASV.
Sentence Structuregenerated
The finite verb יִרְע֖וּ (they will graze) governs the sentence, with the subject being the men of Memphis and Tahpanhes, and the object being the crown of your head. The structure emphasizes the subject's action and its direct impact on the object.
The Hebrew word order places the subject first, highlighting the men as the primary focus of the sentence, followed by the action they perform and the consequence of that action.
Septuagint Backgroundgenerated
The Septuagint translates יִרְע֖וּךְ as σε (you), which simplifies the action to a direct address. This choice may reflect a more personal engagement with the audience, emphasizing the direct impact of the disgrace.
The Greek translation captures the essence of the Hebrew while adapting it to a more personal tone, which may resonate differently with its audience.
In plain words — the whole versegenerated
Jeremiah 2:16 states that the men of Memphis and Tahpanhes have dishonored you by shaving your head. This act symbolizes disgrace and loss of dignity for the people of Judah, serving as a warning about the consequences of turning away from God.
Frequently Asked Questionsgenerated
This act symbolizes a loss of dignity and honor, representing the disgrace brought upon the people of Judah due to their actions.
In ancient cultures, shaving the head was a sign of mourning or disgrace, indicating a loss of status or respect.
This verse is part of a larger message from Jeremiah, warning the people of Judah about the consequences of forsaking God and the resulting shame they would face.
It highlights the theme of rebellion against God and the dire consequences that follow, urging the people to recognize their failures and return to Him.
Reflection Questionsgenerated
- In what ways do I see dishonor or shame in my life or community, and how can I address it?
- How can I ensure that I am not forsaking my relationship with God in my daily life?
- What steps can I take to restore dignity and honor in my relationships with others?
- How can I learn from the warnings given in Jeremiah to avoid similar pitfalls in my own life?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the disgrace brought upon the people due to their abandonment of God, emphasizing the consequences of their actions.
The sons of Memphis and Taphne have defiled you, even to the crown. Is it not because you abandoned the Lord your God at the time when He was leading you along the way? This that we have said,Early Church Fathers on Jeremiah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 2:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAlso the children of Noph and Tahapanes,.... These were cities in Egypt.
Read John Gill on Jeremiah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAlso the children of Noph and Tahapanes have broken the crown of thy head. Noph ... Tahapanes - Noph is Memphis, capital of Lower Egypt, on the west bank of the Nile, near the pyramids of Gizeh, opposite the site of modern Cairo.
Read Robert Jamieson on Jeremiah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNoph and Tahapanes; two of the king of Egypt’ s principal seats. Concerning Noph, sometimes called Memphis, now Cairo, see on . Concerning Tahapanes, see , probably taking its name from Tahpenes, queen of Egypt, ; called also Hanes: See Poole "". And the inhabitants and natives of these cities are called here their children, . Broken the crown of thy head: they that take the Hebrew word in the notion of breaking understand this of destroying whatever is chief or principal among them, either of persons or things; wounds in the head being most dangerous. Or, defiling the chief of the land, either by their corporal adulteries, and so take the word under the notion of knowing, as ; or…
Read Matthew Poole on Jeremiah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 2:16 Also the children of Noph and Tahapanes have broken the crown of thy head.Ver. 16. Also the children of Noph and Tahapanes.] Two chief cities of Egypt, the inhabitants whereof were said to be most effeminate and servile fellows; even these shall overtop thee, knock thee down, as an ox by a blow on the brain pan, and make havoc of those things that thou holdest the chiefest and most desirable. Herodot., lib. ii.
Read John Trapp on Jeremiah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Also the children of Noph . . .—We pass from the language of poetry to that of history, and the actual enemies of Israel appear on the scene, not as the threatening danger in the north, but in the far south. The words indicate that the prophet set himself from the first, as Isaiah had done (Isaiah 31:1), against the policy of an Egyptian alliance. The LXX. translators, following, we must believe, an Egyptian tradition, identify the Hebrew Noph with Memphis in northern Egypt; later critics, with Napata in the south. Its conjunction with Tahapanes, the Daphnæ of the Greeks, which was on the Pelusiac mouth of the Nile, and on the frontier, seems in favour of the former view. Have…
Read Charles John Ellicott on Jeremiah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The children of Noph and Tahapanes] Noph and Tahapanes were two cities of Egypt, otherwise called Memphis and Daphni. It is well known that the good king was defeated by the Egyptians, and slain in battle. Thus was the crown of Judah's head broken.
Read AdamClarke on Jeremiah 2 →CambridgeThe Cambridge Bible for Schools and Colleges16. also] even. The sense is, those in whom thou most trustedst. Noph] Memphis, formerly the capital of Lower (i.e. Northern) Egypt, the word Noph representing some colloquial Semitic or Egyptian pronunciation of the name. Its site was near what is now Cairo. Tahpanhes] now Tell Defneh, the Greek Daphnae Pelusii, which Herodotus mentions (Jeremiah 2:30) as a town in which a garrison was maintained against the Syrians and Arabians. It bears an important part in the history contained in the later chapters of Jeremiah. Johanan and the other captains went there in spite of the prophet’s directions (Jeremiah 43:7). It was on the eastern branch of the Nile, and commanded the road to Palestine…
Read Cambridge on Jeremiah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleNoph, i. e., Napata, a town situated in the extreme south of Egypt. Some take it to be Memphis (see Isaiah 19:13 note). Tahapanes - Daphne Pelusii, a bordertown toward Palestine.
Read Albert Barnes on Jeremiah 2 →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 men of Memphis and Tahpanhes have shaved the crown of your head.
The children also of Memphis and Tahpanhes have broken the crown of your head.
The men of Memphis and Tahpanhes have shaved the crown of your head.
Even the soldiers from Memphis and Tahpanhes have cracked your skulls, people of Israel.
Tyndale line
Also the children of Noph and Tahapanes have broken the crown of thy head.
The children also of Memphis and Tahpanhes have broken the crown of thy head.
The children also of Noph and Tahpanhes have broken the crown of thy head.
Also the children of Noph and Tahapanes have broken the crown of thy head.
Also the children of Noph and Tahapanes haue broken thine head.
Strictly literal
Even the children of Noph and Tahapanes have fed on the crown of thy head.
Also sons of Noph and Tahapanes Consume thee — the crown of the head!
Also sons of Noph and Tahapanes || Consume you—the crown of the head!
Even the children of Noph and Thachpanches have crushed the crown of thy head.
Also, the people of Memphis and Tahpanhes will shave your skull.
From the Latin
The children also of Memphis, and of Taphnes have deflowered thee, even to the crown of the head.
Simplified
The men of Memphis and Tahpanhes have shaved your heads.
Even the children of Noph and Tahpanhes have put shame on you.
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 this verse, with five of the six words matched. The Septuagint's word order and articles differ, but the core message remains intact.
גַּם־ בְּנֵי־ נֹ֖ף וְתַחְפַּנְחֵ֑ס יִרְע֖וּךְ קָדְקֹֽד׃
5 of the 6 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.
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 2:16
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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…
מֹף (moph) refers to Memphis, the capital of Upper Egypt. The word is noted as a variation of another term, נֹף (noph), which also means Memphis. The entries highlight its geographical significance without offering extensive detail.
מֹף n.pr.loc. Memphis
base
H5297 מֹף Memphis
5297 Noph nofe
a variation of 4644; Noph, the capital of Upper
Egypt:--Noph.
see HEBREW for 04644
נֹף, מֹף (noph) — Memphis.
Noph = "presentability"
another name for 'Memphis' the capital city of Egypt
Also named: moph (מֹף "Memphis" H4644)
N-proper — Noun properHNpl
mem'-fis:
1. Name:
The ancient capital of Egypt, 12 miles South of the modern Cairo. This Greek and Roman form of the name was derived from the Coptic form Menfi (now Arabic Menf), the abbreviation of the Egyptian name Men-nofer, "the good haven." This name was applied to the pyramid of Pepy I, in the cemetery above the city; some have thought the city name to have been derived from the pyramid, but this is unlikely, as the city must have had a regular name before that. It may perhaps mean "the excellence of Mena," its founder. It appears still more shortened in Ho (9:6) as Moph (moph), and in Isa (19:13), Jer (2:16), and Eze (30:13) as Noph (noph).
2. Political Position:
The classical statements show that the city in Roman times was about 8 miles long and 4 miles wide, and the indications of the site agree with this. It was the sole capital of Position Egypt from the Ist to the XVIIth…
Memphis
Only in Hos. 9:6, Hebrew Moph. In Isa. 19:13; Jer. 2:16; 46:14, 19; Ezek. 30:13, 16, it is mentioned under the name Noph. It was the capital of Lower, i.e., of Northern Egypt. From certain remains found half buried in the sand, the site of this ancient city has been discovered near the modern village of Minyet Rahinch, or Mitraheny, about 16 miles above the ancient head of the Delta, and 9 miles south of Cairo, on the west bank of the Nile. It is said to have been founded by Menes, the first king of Egypt, and to have been in circumference about 19 miles. “There are few remains above ground,” says Manning (The Land of the Pharaohs), “of the splendour of ancient…
(haven, of the good), a city of ancient Egypt, situated on that western bank of the Nile, about nine miles south of Cairo and five from the great pyramids and the sphinx. It is mentioned by (Isaiah 40:14,19) and Ezekiel, (Ezekiel 30:13,16) under the name of Noph. Though some regard Thebes as the more ancient city, the monuments of Memphis are of higher antiquity than those of Thebus. The city is said to have had a circumference of about 10 miles. The temple of Apis was one of the most noted structures of Memphis. It stood opposite the southern portico of the temple of Ptah; and Psammetichus, who built that gateway, also erected in front of the sanctuary of Apis a magnificent colonnade, supported by colossal statues or Osiride pillars, such as may still be seen at the temple of Medeenet Habou at Thebes. Herod. ii, 153. Through this…
Ho 9:6. See NOPH.
תַּחְפַּנְחֵס (Tachpanchec) refers to an Egyptian city, also known as Tahpanhes or Tehaphnehes. It is mentioned in the context of its location in Egypt, approximately 18 miles east-southeast of Tanis, and is derived from Egyptian roots. The name is associated with the phrase meaning 'thou will fill hands with pity,' but the entries do not provide further details on its significance.
תַּחְפַּנְחֵס n.pr.loc. Egyptian city
base
H8471 תַּחְפַּנְחֵס, תְּחַפְנְחֵס, תַּחְפְּנֵס
8471 Tachpanchec takh-pan-khace'
or Tchaphnchec (Ezek. 30:18) {tekh- af-nekh-ace'}; or
Tachpnec (Jeremiah 2:16) {takh-pen-ace'}; of Egyptian
derivation; Tachpanches, Techaphneches or Tachpenes, a place
in Egypt:--Tahapanes, Tahpanhes, Tehaphnehes.
תַּחְפַּנְחֵס (tach.pan.ches) — Tahpanhes.
§ Tahpanhes or Tahapanes or Tehaphnehes = "thou will fill hands with pity"
a city in Egypt; modern 'Tel Defenneh' or 'Tel Defneh' located approx 18 miles (29 km) east southeast from Tanis
Conj | N-proper — Conjunction · noun properHC/Npl
ta'-pan-hez, ta-pan'-hez (usually in the Old Testament tachpanchec; Septuagint Taphnas; Coptic, Taphnes): The various spellings of the Hebrew text are fairly well indicated in the King James Version by Tahapanes (Jer 2:16); Tahpanhes (Jer 43:7-9; 44:1; 46:14); Tehaphnehes (Eze 30:18), while an Egyptian queen (XXIst Dynasty) is named Tahpenes (1Ki 11:19,20). Tahpanhes was a city on the eastern frontier of Lower Egypt, represented today by Tell Defenneh, a desert mound lying some 20 miles Southwest from Pelusium (Biblical "Sin") and a little North of the modern Al-Kantarah ("the bridge"), marking the old caravan route from Egypt to Palestine, Mesopotamia and Assyria. Its…
The Hebrew word רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sp2fs
The Hebrew word קָדְקֹד (qodqod) refers to the crown or top of the head, emphasizing the part that is most bowed. It encompasses meanings such as head, scalp, and hairy crown. The entries consistently highlight its association with the uppermost part of the head.
קָדְקֹד n.[m.] head, crown of head
base
H6936 קָדְקֹד head, crown of head
6936 qodqod kod-kode'
from 6915; the crown of the head (as the part most
bowed):--crown (of the head), pate, scalp, top of the head.
see HEBREW for 06915
קׇדְקֹד (qod.qod) — crown.
head, crown of head, top of head, hairy crown, scalp
N-ms — Noun common · masculine singular absoluteHNcmsa