What does יָצָא (yāṣāʾ) mean in the Bible?
יָצָא is a very common Hebrew verb meaning to go out, come out, depart, emerge, or, in causative forms, bring out. The local Hebrew index currently counts about 1,076 occurrences.
To go (causatively, bring ) out , in a great variety of applications, literally and figuratively, direct and proxim.
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יָצָא is a very common Hebrew verb meaning to go out, come out, depart, emerge, or, in causative forms, bring out. The local Hebrew index currently counts about 1,076 occurrences.
Reader summary
Full entry for יָצָא (H3318) · Open the biblical lexicon
יָצָא is a very common Hebrew verb meaning to go out, come out, depart, emerge, or, in causative forms, bring out. The local Hebrew index currently counts about 1,076 occurrences.
The BSB source-word alignment has 1,068 aligned rows for this entry. Common renderings include went out (55), came out (39), . . . (26), go out (22), Come out (13).
The source-word alignment first shows this entry at Genesis 1:12. Its strongest book concentrations include Exodus (94), Genesis (79), Ezekiel (74), Jeremiah (70).
This entry includes 20 verse guides that explain exact original-language forms in context.
יָצָא is a very common Hebrew verb meaning to go out, come out, depart, emerge, or, in causative forms, bring out. The local Hebrew index currently counts about 1,076 occurrences. Most uses concern ordinary movement, while some become theologically prominent because of their narrative subject and setting. The verb itself is not a technical term for redemption.
Exodus 20:2 uses the Hiphil when the Lord identifies himself as the God who brought Israel out of Egypt and slavery. The covenant commands follow this declaration of deliverance, so the passage grounds Israel’s obligation in the Lord’s prior saving act. That theological pattern comes from the Exodus narrative, not from a special redemptive meaning embedded in every H3318 occurrence.
Isaiah 52:12 portrays Zion’s departure from Babylon with exodus-like language and says the people will not go out in haste or flight because the Lord will lead and guard them. This is a deliberate new-exodus pattern, but calling it simply “greater than the first” goes beyond the verse. Isaiah 55:11 says the Lord’s word goes out from his mouth and accomplishes his purpose; that promise concerns God’s own word, not an automatic guarantee about every sermon or human interpretation.
Genesis 4:16 says Cain went out from the Lord’s presence into exile. His departure belongs to his judgment and wandering, but not every later departure echoes Cain. Zechariah 14:8 says living waters will go out from Jerusalem in a future vision; the text does not identify that movement as a reversal of Cain’s H3318.
For teaching, יָצָא can help trace ordinary departures, exile, the Exodus, prophetic restoration, effective divine speech, and waters flowing from Jerusalem. Each movement requires its own subject, destination, cause, and canonical setting.
יָצָא (yatsa) appears about 1,076 times in the local Hebrew index — a high-frequency Hebrew verb. Its theological center is the exodus formula (YHWH brought Israel out of Egypt, Exod 20:2) repeated throughout Deuteronomy, the Psalms, and the prophets as the covenant preamble. The verb also covers: going out to war (1Sam 8:20), the sun going out (Ps 19:5), the word of YHWH going out (Isa 55:11), exile from YHWH's presence (Gen 4:16), and the eschatological waters going out from Jerusalem (Zech 14:8).
The Hiphil causative (hotsi, to bring out, to lead out) is the exodus form: YHWH is the subject who causes Israel to go out.
“I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.
The covenant preamble and the theological center of yatsa: 'I am YHWH your God who brought you out (hetseti) of Egypt, out of the house of slavery.' The Hiphil causative (hetseti, I brought out) makes YHWH the active subject: the exodus was his yatsa, not Israel's achievement. The Ten Commandments rest on this prior act of redemption — YHWH declares who he is before he says what he requires.
This formula becomes the covenant-identity signature repeated throughout the OT: 'YHWH your God who brought you out of Egypt.'
For you will not leave in a hurry nor flee in haste, for the Lord goes before you, and the God of Israel is your rear guard.
The new exodus yatsa: 'you shall not go out (tetse'u) in haste.' Isaiah's second-exodus promise exceeds the first: the flight from Egypt was hurried (Exod 12:33); the return from Babylon will be unhurried, because YHWH again goes before and behind his people. The yatsa of the new exodus is greater than the first precisely because it is not driven by terror — it is led by YHWH. This passage grounds the NT's presentation of Jesus as the new Moses leading the new exodus.
So My word that proceeds from My mouth will not return to Me empty, but it will accomplish what I please, and it will prosper where I send it.
The word of YHWH as yatsa: 'my word that goes out (yatsa) from my mouth shall not return empty.' The word of YHWH has its own yatsa — a purposeful departure that accomplishes its mission. YHWH's word does not merely inform; it goes out and acts. The certainty of the divine yatsa (which brought Israel out of Egypt) is now applied to the divine word: as certain as the exodus yatsa, so certain is the accomplishing yatsa of YHWH's speech.
So Cain went out from the presence of the Lord and settled in the land of Nod, east of Eden.
The negative yatsa: 'Cain went out (vayetse) from the presence of YHWH.' This is the counterpart to the blessed yatsa from Egypt: to yatsa from YHWH's presence is exile, not redemption. Cain's eastward departure from YHWH's face is the pattern of every subsequent exile — the one who goes out from YHWH's presence wanders in the land of wandering (Nod, from the root nud, to wander). The trajectory of the Bible is to reverse Cain's yatsa: to bring wanderers back into the presence of YHWH.
And on that day living water will flow out from Jerusalem, half of it toward the Eastern Sea and the other half toward the Western Sea, in summer and winter alike.
Eschatological yatsa: 'living waters shall go out (yetse'u) from Jerusalem.' The eschatological reversal of Cain's exile: from the city of YHWH, life itself yatsa's to water the whole earth. This is the OT source behind Ezekiel 47:1-12 (the river from the temple) and Revelation 22:1-2 (the river of the water of life flowing from the throne of God and the Lamb). The divine yatsa that began with the exodus ends with living water going out from Jerusalem to the whole creation.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Verse-level guides showing how this original-language form works in its specific context, including grammar, verse function, and guarded interpretation.
Hebrew word. Foundational exit-verb; literal departure expands to birth, emission, utterance, and divine emanation throughout OT narrative.
How the stem changes the meaning of this verb across the biblical text.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 5 selected witnesses from 1,076 lexical occurrence verses.
יָצָא is a primitive root - no further derivation.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
יָצָא is ordinary movement language that gains theological weight in particular passages. Exodus 20:2 declares the Lord’s prior deliverance before giving covenant commands. Isaiah 52 depicts restoration from exile, and Isaiah 55 describes God’s word going out and fulfilling his purpose. These texts support a pattern of divine deliverance and effective speech without turning every “going out” into exodus.
Christian proclamation can rightly say that obedience follows God’s saving grace. Colossians 1:13 describes rescue from darkness and transfer into Christ’s kingdom, while Luke 9:31 calls Jesus’ coming death an ἔξοδος. Those explicit texts form a canonical exodus connection. They do not make Colossians a direct H3318 translation or permit every departure image to become a “greater exodus.”
Isaiah 55:11 assures that the Lord’s word accomplishes what he sends it to do. A preacher must still interpret and proclaim that word faithfully; a sermon is not itself guaranteed to accomplish the preacher’s intention merely because it is called a “going out” of God’s word.
Exod.20.2
יָצָא commonly means to go or come out, depart, emerge, or proceed. The Hiphil often means to bring or lead out. Its broad use includes birth, military movement, exile, speech proceeding from a mouth, water flowing, and geographical departure. English theological terms such as exodus can illuminate selected contexts but should not replace the Hebrew verb’s ordinary range.
Luke 9:31 describes Jesus’ approaching death at Jerusalem as his ἔξοδος, creating an explicit exodus connection within the Transfiguration scene. Colossians 1:13 speaks of rescue from darkness and transfer into the Son’s kingdom, and John 8 speaks of freedom through the Son. These passages develop redemption-from-bondage themes. Hebrews 13:12 emphasizes that Jesus suffered outside the gate in relation to sanctification and the camp imagery developed in the chapter; it does not explicitly echo Israel’s Exodus H3318.
Revelation 22’s river of life and Zechariah 14’s living waters form a meaningful visionary parallel, but the river should not be called the “ultimate yatsa” as though the verb itself reaches fulfillment there.