Job 39:15 — Word Study
WLCוַ֭תִּשְׁכַּח כִּי־ רֶ֣גֶל תְּזוּרֶ֑הָ וְחַיַּ֖ת הַשָּׂדֶ֣ה תְּדוּשֶֽׁהָ׃
BSAShe forgetsshâkach▸ [is oblivious to the fact] thatkîy ◂a footregel [human step, oppressive force] may crush themzûwr▸ [press, trample] or a wildsâdeh animalchay [beast of the field, untamed creature] may trample themdûwsh▸ [tread, overpower]
| Greek | English | Parsing |
|---|---|---|
| וַ֭תִּשְׁכַּח | and it has forgotten | Verb, Qal, sequential imperfect third person feminine singular |
| כִּי־ | that | Particle |
| רֶ֣גֶל | a foot | Noun common, feminine singular absolute |
| תְּזוּרֶ֑הָ | it will crush it | Verb qal imperfect third person feminine singular, suffix |
| וְחַיַּ֖ת | and [the] animal of | Conjunction, noun common feminine singular construct |
| הַשָּׂדֶ֣ה | the field | Particle, noun common masculine singular absolute |
| תְּדוּשֶֽׁהָ׃ | it will trample it | Verb qal imperfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | She forgets that a foot may crush them, or a wild animal may trample them. |
| KJV | And forgetteth that the foot may crush them, or that the wild beast may break them. |
| ASV | And forgetteth that the foot may crush them, Or that the wild beast may trample them. |
| YLT | And she forgetteth that a foot may press it, And a beast of the field tread it down. |
| WEB | and forgets that the foot may crush them, or that the wild animal may trample them. |
| BBE | Without a thought that they may be crushed by the foot, and broken by the beasts of the field? |
Where they part company is תְּדוּשֶֽׁהָ — see How Translations Differ.
The verse consists of one main clause with two subordinate clauses detailing the potential threats to the eggs.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרֶגֶל
verbשָׁכַח
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 — Job 39:15
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 — The Behavior of the Ostrichgenerated
Job 39:15 describes the ostrich's neglectful behavior towards its eggs, emphasizing a lack of awareness of potential dangers. In the surrounding verses, Job contrasts the ostrich's treatment of its young with the wisdom and care expected of other creatures, highlighting a theme of divine wisdom versus instinctual behavior.
Cross References
The Key Word — שָׁכַח, Va.tish.kachgenerated
The verb שָׁכַח (shakach) means 'to forget' and conveys a sense of being oblivious or neglectful. Its usage here illustrates the ostrich's disregard for the potential dangers that threaten its eggs, suggesting a lack of protective instinct.
This word appears in various forms in the Hebrew Bible, often indicating a failure to remember or pay attention to something important. The context in Job emphasizes the ostrich's instinctual behavior, contrasting it with the expected wisdom of other animals.
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 main verb of the verse is תִּשְׁכַּח (tishkach), 'she forgets', which governs the rest of the sentence. The structure includes two clauses detailing what she forgets: the potential for a foot to crush and a wild animal to trample her eggs.
The Hebrew word order places emphasis on the subject, the ostrich, and the actions that may threaten its eggs, highlighting the dangers present in its environment.
Septuagint Backgroundgenerated
The Septuagint translates שָׁכַח as ἐπελάθετο (epelatheto), which also means 'to forget'. This choice reflects a direct correspondence to the Hebrew, maintaining the sense of neglect.
The Greek word used for 'foot' is ποὺς (pous), which similarly emphasizes the physical aspect of the threat to the eggs.
In plain words — the whole versegenerated
Job 39:15 shows how the ostrich forgets that its eggs are vulnerable to being crushed by a foot or trampled by a wild animal. This highlights the bird's neglectful behavior and lack of awareness of the dangers around it.
Frequently Asked Questionsgenerated
It means the ostrich is oblivious to the dangers that could harm its eggs, highlighting a lack of protective instinct.
These elements illustrate the real threats to the ostrich's eggs, emphasizing the contrast between instinctual behavior and the wisdom of caring for offspring.
This verse contributes to the theme of divine wisdom versus instinct, showing how even creatures like the ostrich act without understanding the consequences of their neglect.
We can reflect on our own awareness of responsibilities and the potential dangers that we might overlook in our lives.
Reflection Questionsgenerated
- What are some responsibilities in my life that I may be neglecting, similar to the ostrich?
- How can I become more aware of the dangers that could affect those I care for?
- In what ways do I rely on instinct rather than wisdom in my decisions?
- How can I cultivate a greater sense of responsibility in my life?
The early church on this verse — how the Fathers read it
Early commentary from Gregory the Dialogist interprets this verse, discussing the implications of the ostrich's neglect and the significance of the imagery used.
She forgetteth that the foot may crush them, or that the beast of the field may break them. 16. What is understood by 'foot,' but the passing over of active work? What is signified by the 'field,' but this world? Of which the Lord says in…Early Church Fathers on Job 39 →
She forgetteth that the foot may crush them, or that the beast of the field may break them. [MYSTICAL INTERPRETATION] 38. The foot crushes, and the beast of the field breaks, the eggs at the time, when they are forsaken on the earth;Early Church Fathers on Job 39 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Job 39:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd forgetteth that the foot may crush them,.... The foot of the traveller, they being laid in the ground, where he may walk, or on the sand of the seashore, where he may tread and trample upon them
Read John Gill on Job 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd forgetteth that the foot may crush them, or that the wild beast may break them. No JFB commentary on this verse.
Read Robert Jamieson on Job 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe feet, to wit, of wild beasts as it follows passing that way.
Read Matthew Poole on Job 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 39:15 And forgetteth that the foot may crush them, or that the wild beast may break them.Ver. 15. And forgetteth that the foot may crush them, or that the wild beast may break them] This brutish and blockish bird forgetteth, that is, she never considereth, what may befall her eggs, left so carelessly. Other fowl set their nests aloft and out of harm’ s way; not so this foolish and careless creature, who hath neither affection to preserve them nor fear to lose them.
Read John Trapp on Job 39 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd forgetteth that the foot may crush them - She lays her eggs in the sand, and not, as most birds do, in nests made on branches of trees, or on the crags of rocks, where they would be inaccessible,
Read Albert Barnes on Job 39 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Forgetteth that the foot may crush them — “Several eggs lie out of the nest, and are thought to be intended as food for the first of the newly-hatched brood till the rest come out and enable the
Read Daniel Denison Whedon on Job 39 →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
She forgets that a foot may crush them, or a wild animal may trample them.
and forgets that the foot may crush them, or that the wild animal may trample them.
She forgets that a foot may crush them, or a wild animal may trample them.
She forgets that a foot might crush them, or that a wild animal might trample them.
Tyndale line
And forgetteth that the foot may crush them, or that the wild beast may break them.
And forgetteth that the foot may crush them, Or that the wild beast may trample them.
And forgetteth that the foot may crush them, or that the wild beast may trample them.
And forgetteth that the foot may crush them, or that the wild beast may break them.
Wilt thou beleeue him, that he will bring home thy seede, and gather it vnto thy barne?
Strictly literal
And forgetteth that the foot may crush them, or that the beast of the field may trample them.
And she forgetteth that a foot may press it, And a beast of the field tread it down.
And she forgets that a foot may press it, || And a beast of the field treads it down.
And she forgetteth that a foot may crush them, or that the beast of the field may stamp them down.
she forgets that a foot might crush them or that a wild beast might trample them.
From the Latin
She forgetteth that the foot may tread upon them, or that the beasts of the field may break them.
Simplified
She doesn't think that they can be crushed underfoot, trampled by a wild animal.
Without a thought that they may be crushed by the foot, and broken by the beasts of the field?
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 agree in their wording for this verse, with all seven words matched in the Hebrew and Greek texts. This consistency indicates a shared understanding of the imagery and themes presented.
וַ֭תִּשְׁכַּח כִּי־ רֶ֣גֶל תְּזוּרֶ֑הָ וְחַיַּ֖ת הַשָּׂדֶ֣ה תְּדוּשֶֽׁהָ׃
7 of the 7 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 Job 39:15
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.
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fs — Noun common · feminine singular absoluteHNcfsa
foot (reghel, qarcol (only twice in parallel passages: 2Sa 22:37 = Ps 18:36, where it probably means ankle); pous): The dusty roads of Palestine and other eastern lands make a much greater care of the feet necessary than we are accustomed to bestow upon them. The absence of socks or stockings, the use of sandals and low shoes rather than boots and, to an even greater degree, the frequent habit of walking barefoot make it necessary to wash the feet repeatedly every day. This is always done when entering the house, especially the better upper rooms which are usually carpeted. It is a common dictate of good manners to perform this duty to a visitor, either personally or through a servant; at least water for washing has to be presented (
The expressions in De 32:35, "their foot shall slide in due time," and in the traveler’s song, Ps 121:3, "he will not suffer thy foot to be moved," Ps 66:9 Jer 13:16, have reference to the dangerous character of the narrow roads or paths of the East, over rocks and beside precipices where a sliding foot was often fatal. See also Isa 8:14 Lu 2:34. Nakedness of feet was a sign of mourning. God says to Ezekiel, "Make no mourning for the dead, and put on thy shoes upon thy feet," Eze 24:17. It was likewise a mark of…
→ Washing the feet of the disciples by Jesus Joh 13:4-6
→ By disciples 1Ti 5:10
זוּר (zuwr) is a primitive root meaning to press down and out, or to crush. It encompasses actions like pressing, squeezing, and tightening, and can also refer to closing up, such as a wound. The entries consistently highlight its physical connotations without significant disagreement.
[זוּר] vb. press down and out
base
H2115 זוּר press down and out
2115 zuwr zoor
a primitive root (compare 6695); to press together,
&Š tighten:--close, rush, thrust together.
see HEBREW for 06695
זוּר (zur) — to crush.
1) (Qal) to press, squeeze, crush, press down and out
1a) to close up (of a wound)
V-Qal-Imperf-3fs | Suff — Verb qal imperfect third person feminine singular · suffixHVqi3fs/Sp3fs
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
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…
דּוּשׁ (duwsh) is a Hebrew verb meaning to tread or thresh. It encompasses actions like trampling and breaking, with forms indicating both active and passive states, such as being trampled or threshed. The word appears in contexts related to agricultural processes, notably in Jeremiah 50:11.
דּוּשׁ, דִּישׁ vb. tread, thresh
Qal tread on, trample on
Niph. be trampled down
Hoph. be threshed
base
H1758 דּוּשׁ, דִּישׁ tread, thresh
1758 duwsh doosh
or dowsh {dosh}; or diysh {deesh}; a primitive root; to
trample or thresh:--break, tear, thresh, tread out (down), at
grass (Jer. 50:11, by mistake for 1877).
see HEBREW for 01877
דּוּשׁ (dush) — to tread.
1) to tread out, thresh
1a) (Qal) to tread on, trample on, thresh
1b) (Niphal) to be trampled down
1c) (Hophal) to be threshed
V-Qal-Imperf-3fs | Suff — Verb qal imperfect third person feminine singular · suffixHVqi3fs/Sp3fs