Genesis 27:3 — Word Study
WLCוְעַתָּה֙ שָׂא־ נָ֣א כֵלֶ֔יךָ תֶּלְיְךָ֖ וְקַשְׁתֶּ֑ךָ וְצֵא֙ הַשָּׂדֶ֔ה וְצ֥וּדָה לִּ֖י צָֽיִד׃
BSATakenâsâʼ your weaponskᵉlîy [instruments, utensils] your quivertᵉlîy△ [container for arrows] and bowqesheth [an archer's weapon] and go outyâtsâʼ [come out, depart] into the fieldsâdeh [open land, countryside] to hunttsûwd [provision, gather food]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּה֙ | and therefore | Conjunction, adverb |
| שָׂא־ | take up | Verb, Qal, imperative second person masculine singular |
| נָ֣א | please | Particle |
| כֵלֶ֔יךָ | weapons your | Noun common masculine plural construct, suffix |
| תֶּלְיְךָ֖ | quiver your | Noun common masculine singular construct, suffix |
| וְקַשְׁתֶּ֑ךָ | and bow your | Conjunction, noun common feminine singular construct, suffix |
| וְצֵא֙ | and go out | Conjunction, verb qal imperative second person masculine singular |
| הַשָּׂדֶ֔ה | the field | Particle, noun common masculine singular absolute |
| וְצ֥וּדָה | and hunt ! | Conjunction, verb qal imperative second person masculine singular, suffix |
| לִּ֖י | for me | Preposition, suffix |
| צָֽיִד׃ | wild game | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Take your weapons—your quiver and bow—and go out into the field to hunt some game for me. |
| KJV | Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison; |
| ASV | Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison; |
| YLT | and now, take up, I pray thee, thy instruments, thy quiver, and thy bow, and go out to the field, and hunt for me provision, |
| WEB | Now therefore, please take your weapons, your quiver and your bow, and go out to the field, and get me venison. |
| BBE | So take your arrows and your bow and go out to the field and get meat for me; |
Where they part company is נָא — see How Translations Differ.
The main clause drives the action, with two subordinate phrases detailing the action and its purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Genesis 27:3
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 — Isaac's Instructions to Esaugenerated
Genesis 27:3 records Isaac's directive to Esau to prepare for hunting, a critical moment as he intends to bless him. This instruction sets the stage for the unfolding events surrounding the blessing, which is central to the narrative of Isaac and his sons. The context reveals the familial dynamics and the importance of the blessing in the patriarchal tradition.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 10:9 | He was a mighty hunter before the LORD; so it is said, “Like Nimrod, a mighty hunter before the LORD.” |
| 2 | Genesis 25:27–28 | When the boys grew up, Esau became a skillful hunter, a man of the field, while Jacob was a quiet man who stayed at home. |
| 3 | Genesis 25:27–28 | When the boys grew up, Esau became a skillful hunter, a man of the field, while Jacob was a quiet man who stayed at home. |
| 4 | 1 Corinthians 6:12 | “Everything is permissible for me,” but not everything is beneficial. “Everything is permissible for me,” but I will not be mastered by anything. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נָא, na'generated
The Hebrew word נָא (na') is a particle used to express a polite request, translating to 'please' or 'I pray.' It is often attached to verbs to soften commands, making them more courteous. This word emphasizes the urgency and importance of Isaac's request to Esau.
In this verse, נָא serves to heighten the imperative nature of Isaac's instructions, indicating his desire for Esau to act quickly and with purpose. Its presence underscores the relational aspect of the command, as Isaac seeks not just obedience but a willing response from his son.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb שָׂא, take up, governs the main clause, with several noun phrases and additional verbs hanging off it. The structure emphasizes Isaac's command to Esau, with the imperative verbs driving the action.
The Hebrew word order places the command first, highlighting its urgency. The additional phrases provide context, specifying the tools and the action of going out to hunt, creating a clear directive for Esau.
Septuagint Backgroundgenerated
In the Septuagint, the word נָא is rendered as de, indicating a transition to a request rather than a direct command. This choice suggests a slight softening of the imperative tone found in the Hebrew.
The Greek translation uses שָׂא as λαβὲ, which retains the meaning of 'take up' but does not carry the same polite nuance as the Hebrew, reflecting a different cultural approach to commands.
In plain words — the whole versegenerated
Genesis 27:3 shows Isaac telling Esau to take his weapons and go hunting. This instruction is significant as it leads to the blessing Isaac intends to give. The verse highlights the importance of family roles and the act of preparing food as a way to honor and serve.
Frequently Asked Questionsgenerated
Isaac's request for game signifies the importance of the meal in the context of blessing, as food was often associated with familial bonds and celebrations.
The word 'please' softens the command, showing Isaac's desire for Esau to respond willingly and emphasizing the relational aspect of their interaction.
The quiver and bow represent the tools of a hunter, highlighting Esau's skills and the importance of hunting in their culture for sustenance and provision.
This verse is pivotal as it sets up the events leading to Isaac's blessing, showcasing the dynamics between Isaac, Esau, and Jacob, and the significance of blessings in their family.
Reflection Questionsgenerated
- How do I respond to requests from those I care about, and what does that say about my relationships?
- In what ways can I be attentive to the needs of my family, like Isaac was to Esau?
- What skills or tools do I possess that I can use to serve others?
- How do the dynamics of family influence the decisions I make in my life?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this passage to discuss themes of obedience and divine providence, drawing insights from Isaac's instructions to Esau.
The fact that the prophet asks Esau for food by giving him an order signifies the call that the Word addresses to the first people when he asks them for the fruit of the works of justice,Early Church Fathers on Genesis 27 →
Notice in this, dearly beloved, God’s ineffable wisdom: Whereas the father gave evidence of natural affection by giving these directions to Esau,Early Church Fathers on Genesis 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 27:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow therefore, take, I pray thee, thy weapons,.... Or "thy vessels", or "instruments" (n), his instruments of hunting: as thy quiver and thy bow; the former is the vessel or instrument, in which
Read John Gill on Genesis 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said, Behold now, I am old, I know not the day of my death: No JFB commentary on these verses.
Read Robert Jamieson on Genesis 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy quiver, or, as the Chaldee and Hebrew doctors render it, thy sword; a weapon no less necessary for a hunter of beasts than a bow.
Read Matthew Poole on Genesis 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 27:3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me [some] venison;Ver. 3. Take me some venison.] It is some blemish to holy Isaac, that he so favoured and loved Esau, and that because he did eat of his venison, or because venison was in his mouth. "All things are lawful for me, but I will not be brought under of any thing". It is a shame to a saint, to be a slave to his appetite, that it should be said of him, as it was of Epicurus, Dum palato quid sit optimum iudicat, coeli palatium suspexit. Ennius
Read John Trapp on Genesis 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Thy quiver.—This word does not occur elsewhere, and is rendered in the Targum and Syriac a sword. As it is derived from a root signifying to hang, it probably means, like our word hanger, a sort of knife; but all that we can say for certain is that it was some sort of hunting implement. Take me some venison.—The Heb. is hunt me a hunting. “Venison,” the Latin venatio, means anything taken by hunting.
Read Charles John Ellicott on Genesis 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Thy weapons] The original word כלי keley signifies vessels and instruments of any kind; and is probably used here for a hunting spear, javelin, sword, c. Quiver] תלי teli, from תלה talah, to hang or suspend. Had not the Septuagint translated the word φαρετραν, and the Vulgate pharetram, a quiver, I should rather have supposed some kind of shield was meant but either can be suspended on the arm or from the shoulder. Some think a sword is meant; and because the original signifies to hang or suspend, hence they think is derived our word hanger, so called because it is generally worn in a pendent posture; but the word hanger did not exist in our language previously to the Crusades, and…
Read AdamClarke on Genesis 27 →CambridgeThe Cambridge Bible for Schools and Colleges3. thy weapons] The quiver and bow are the huntsman’s weapons. Esau as “a man of the field” (Genesis 25:27) is to go out “to the field,” i.e. the open country. Targum of Onkelos, “thy sword and thy bow”; cf. Genesis 48:22.
Read Cambridge on Genesis 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Take me some venison — Hebrews, Hunt for me a hunting. The word does not necessarily mean venison, but any kind of edible game taken by hunting. See Proverbs 12:27.
Read Daniel Denison Whedon on Genesis 27 →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
Take your weapons—your quiver and bow—and go out into the field to hunt some game for me.
Now therefore, please take your weapons, your quiver and your bow, and go out to the field, and get me venison.
Take your weapons—your quiver and bow—and go out into the field to hunt some game for me.
Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game for me.
Tyndale line
Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;
Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison;
Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison;
Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;
Wherefore nowe, I pray thee take thine instruments, thy quiuer and thy bowe, and get thee to the fielde, that thou mayest take mee some venison.
Strictly literal
And now, I pray thee, take thy weapons, thy quiver and thy bow, and go out to the field and hunt me venison,
and now, take up, I pray thee, thy instruments, thy quiver, and thy bow, and go out to the field, and hunt for me provision,
and now, please take up your instruments, your quiver, and your bow, and go out to the field, and hunt provision for me,
Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and hunt for me some venison;
Therefore take your weapons, your quiver and your bow, and go out to the field and hunt game for me.
From the Latin
Take thy arms, thy quiver, and bow, and go abroad: and when thou hast taken some thing by hunting,
Simplified
So please take your bow and arrows and go hunting in the countryside for some meat for me.
So take your arrows and your bow and go out to the field and get meat for me;
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 is supported by the Septuagint, which matches 9 of the 11 words. The Samaritan Pentateuch differs in three words: it uses תליתך (quiver), צוד (hunt), and ציד (hunting), indicating slight variations in the understanding of the text.
וְעַתָּה֙ שָׂא־ נָ֣א כֵלֶ֔יךָ תֶּלְיְךָ֖ וְקַשְׁתֶּ֑ךָ וְצֵא֙ הַשָּׂדֶ֔ה וְצ֥וּדָה לִּ֖י צָֽיִד׃
9 of the 11 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.
ועתה שׂא נא כליך תליתך וקשׁתך וצא השׂדה וצוד לי ציד
3 words differ from the Masoretic Text: תליתך (quiver), צוד (hunt), ציד (hunting)
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 Genesis 27:3
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
HC/D — Conjunction · adverbHC/D
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
תְּלִי (tliy) refers to a quiver, specifically one that holds arrows and is slung over the shoulder. The word is derived from a related term and is noted in Genesis 27:3.
[תְּלִי] n.[m.] quiver (with its arrows) (as hanging from shoulder);—sf. Gn 27:3
ref
H8522 [תְּלִי] quiver (with its arrows) (as hanging from shoulder)
8522 tliy tel-ee'
probably from 8518; a quiver (as slung):--quiver.
see HEBREW for 08518
תְּלִי (te.li) — quiver.
1) quiver
1a) quiver (with its arrows)
1b) quiver (as hanging from shoulder)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp2ms
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
צוּד (tsuwd) primarily means to hunt, with variations indicating a keen or eager pursuit. It also has a denominative form related to provisioning oneself for a journey. The entries suggest a connection to the act of catching animals and imply a figurative sense of capturing people. There is a note of similarity with another word, צָיַר (tsayar), which also relates to taking provision.
צוּד vb. hunt
Qal hunt
Pō‛l. hunt (keenly, eagerly?)
base
[צִיד] vb. denom. Hithp. supply oneself with provisions, take as one's provision
base
H6679a צוּד hunt H6679b צִיד vb. denom Hithp. supply oneself with provisions, take as one's provision
6679 tsuwd tsood
a primitive root; to lie alongside (i.e. in wait); by
implication, to catch an animal (figuratively, men);
(denominative from 6718) to victual (for a journey):--chase,
hunt, sore, take (provision).
see HEBREW for 06718
צוּד (tsud) — to hunt.
1) to hunt
1a) (Qal) to hunt
1b) (Poel) to hunt, hunt eagerly or keenly
צוּד (tsud) — to provision.
(Hithpael) take provision
Another spelling of tsa.yar (צָיַר "to take provision" H6737)
Conj | V-Qal-Impv-2ms | Suff — Conjunction · verb qal imperative second person masculine singular · suffixHC/Vqv2ms/Sh
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
צַ֫יִד (tsayid) refers to hunting and game, as well as provisions or food. It is derived from a root meaning related to the chase, encompassing both the act of hunting and the food obtained from it. The entries consistently highlight its dual meaning of game and food supply, with no significant disagreement among the lexicons.
צַ֫יִד n.m. hunting, game
base
[צַ֫יִד] n.[m.] provision, food
base
H6718a צַ֫יִד hunting, game H6718b צַ֫יִד provision, food
6718 tsayid tsah'-yid
from a form of 6679 and meaning the same; the chase; also
game (thus taken); (generally) lunch (especially for a
journey):--X catcheth, food, X hunter, (that which he took
in) hunting, venison, victuals.
see HEBREW for 06679
צַ֫יִד (tsa.yid) — wild game.
1) hunting, game
1a) hunting
1b) game hunted
צַ֫יִד (tsa.yid) — food.
1) provision, food
1a) provision, food, food-supply
HNcmsa — Noun common · masculine singular absoluteHNcmsa