a primitive root; to strew as a surface; make (one's) bed, [idiom] lie, spread.
Transliteration:yatsaʻ
Pronunciation:yaw-tsah'
Detailed Word Study
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### Core Meaning & Semantic Range
The Hebrew root H3331 (יַצַע, *yatsaʻ*) is a primitive verb whose core meaning revolves around the action of "strewing" or "spreading" something over a surface. This implies laying out, extending, or arranging materials to form a covering or a base. The semantic range extends from this foundational physical act to more specific and idiomatic uses:
1. **To Strew/Spread:** This is the most direct sense, indicating the distribution of material over an area, like spreading out a blanket or scattering something.
2. **To Make (One's) Bed:** This is a common and specific application, referring to the act of arranging bedding materials (sheets, blankets, etc.) to prepare a place for rest. It implies a deliberate act of preparation for lying down.
3. **To Lie (Idiomatically):** While not directly meaning "to lie down" in the sense of the body's posture (which is often conveyed by `{{H7901}}` *shakav*), *yatsaʻ* can idiomatically refer to the state of being laid out or the place where one lies, as a consequence of the "spreading" action. It describes the preparation *for* lying.
The root emphasizes the creation or preparation of a surface, often for the purpose of rest, covering, or a specific activity.
### Biblical Occurrences & Contextual Analysis
Occurrences of H3331 illustrate its primary meaning of spreading or preparing a surface:
* **Preparation for Rest/Sleep:** The most frequent usage relates to making or spreading a bed or couch. In [[Psalm 139:8]], the psalmist declares God's omnipresence, even if he were to "make his bed" (אצִּיעַ, *'atzzi'a*) in Sheol. This vivid imagery underscores the inescapable nature of divine presence, even in the realm of death. Similarly, in [[Job 17:13]], Job, in his despair, contemplates making his "couch" (יַצַע, *yatsa'*) in darkness, signifying his anticipation of death and the grave as his final resting place. These instances highlight the preparation of a resting place, albeit one associated with mortality.
* **Preparation for Illicit Activity:** In [[Proverbs 7:16]], the adulteress describes how she has "spread" (יָצַעְתִּי, *yatsa'ti*) her couch with luxurious coverings to entice her victim. Here, *yatsaʻ* denotes the careful and deliberate preparation of a setting for sin, illustrating the premeditated nature of her transgression. The physical act of spreading is imbued with moral significance by its context.
* **Symbolic Spreading for Humiliation/Mourning:** In [[Isaiah 58:5]], the prophet critiques superficial fasting, asking if a true fast involves merely "spreading" (תַּצִּיעַ, *tatzzi'a*) sackcloth and ashes. This refers to the traditional act of lying on or spreading these materials as a sign of repentance, humility, or mourning. The word emphasizes the physical act of laying out these materials as part of a ritual, contrasting outward show with genuine inner transformation.
Across these contexts, H3331 consistently denotes the physical act of preparing a surface by spreading something upon it, with the specific purpose or symbolic meaning derived from the surrounding narrative.
### Related Words & Concepts
The meaning of H3331 is illuminated by its relationship to other Hebrew terms:
* **Words for "Bed" or "Couch":** The objects upon which *yatsaʻ* acts often include `{{H4296}}` (מִטָּה, *miṭṭah*, "bed") or `{{H6210}}` (עֶרֶשׂ, *ʿeres*, "couch/bed"). These nouns specify the item being prepared or spread.
* **Words for "To Lie Down":** While *yatsaʻ* describes the preparation *for* lying, the act of lying down itself is typically expressed by verbs like `{{H7901}}` (שָׁכַב, *shakav*, "to lie down, recline") or `{{H7257}}` (רָבַץ, *ravats*, "to lie down, crouch"). *Yatsaʻ* sets the stage for the action of *shakav*.
* **Words for "To Spread Out":** Broader terms for spreading include `{{H6566}}` (פָּרַשׂ, *parash*, "to spread out, stretch out," often hands in prayer or a net) and `{{H7258}}` (רָטַה, *ratah*, "to spread, stretch out"). While similar in concept, *yatsaʻ* carries a more specific nuance of preparing a surface, often for rest or covering, distinguishing it from general spreading actions.
### Theological Significance
The theological significance of H3331 emerges from its contextual applications:
* **Divine Omnipresence and Sovereignty:** The declaration in [[Psalm 139:8]] ("If I make my bed in Sheol, behold, You are there!") powerfully conveys God's boundless presence. Even in the deepest, darkest, and seemingly most isolated realm of death, God's sovereignty and immanence are affirmed. The act of "making a bed" becomes a metaphor for human attempts to escape or hide from God, which are ultimately futile.
* **Human Mortality and Dependence:** The references to making a bed in Sheol ([[Job 17:13]], [[Psalm 139:8]]) underscore the reality of human mortality and the inevitable journey toward the grave. It highlights the transient nature of earthly life and points to a realm beyond human control, where only God's presence remains constant.
* **The Nature of Sin and Righteousness:** In [[Proverbs 7:16]], the meticulous "spreading" of the couch for illicit purposes contrasts sharply with the lack of preparation for righteousness often critiqued by the prophets. It reveals how human effort and intentionality can be directed toward evil, emphasizing the deliberate nature of sin. Conversely, the critique in [[Isaiah 58:5]] reminds believers that outward religious acts, such as spreading sackcloth, are meaningless without genuine inward transformation and righteous living. True devotion requires more than superficial preparation.
### Summary
The Hebrew root H3331 (יַצַע, *yatsaʻ*) fundamentally signifies the act of "strewing" or "spreading" something to prepare a surface. Its most common application is "to make one's bed" or "to spread a couch." Contextual analysis reveals its use in describing the preparation for rest, whether in life or death, and for specific activities, both righteous (e.g., ritual mourning) and sinful (e.g., illicit encounters). The word itself is semantically neutral, gaining its moral and theological weight from the surrounding narrative. Theologically, *yatsaʻ* contributes to profound statements about God's omnipresence, human mortality, and the distinction between superficial religious acts and genuine righteousness, underscoring the intentionality behind human actions, whether for good or ill.
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