Isaiah 7:10 — Word Study
WLCוַיּ֣וֹסֶף יְהוָ֔ה דַּבֵּ֥ר אֶל־ אָחָ֖ז לֵאמֹֽר׃
BSAAgainyâçaph▸ [Moreover, Later] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] spokedâbar [to communicate, to command] toʼêl AhazʼÂchâz [the king of Judah] sayingʼâmar [to command, to promise]
| Greek | English | Parsing |
|---|---|---|
| וַיּ֣וֹסֶף | and he repeated | Verb, Hiphil, sequential imperfect third person masculine singular |
| יְהוָ֔ה | Yahweh | Noun proper |
| דַּבֵּ֥ר | to speak | Verb, Piel, infinitive construct common |
| אֶל־ | to | Preposition |
| אָחָ֖ז | Ahaz | Noun proper masculine |
| לֵאמֹֽר׃ | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Again the LORD spoke to Ahaz, saying, |
| KJV | ¶ Moreover the LORD spake again unto Ahaz, saying, |
| ASV | And Jehovah spake again unto Ahaz, saying, |
| YLT | And Jehovah addeth to speak unto Ahaz, saying: |
| WEB | Yahweh spoke again to Ahaz, saying, |
| BBE | And Isaiah said again to Ahaz, |
All translations agree on the wording and intent of the verse.
The structure consists of a main clause followed by a prepositional phrase and an infinitive phrase, indicating the direction and purpose of the communication.




5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectיהוה
verbיָסַף
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 — Isaiah 7:10
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 — God's Assurance to Ahazgenerated
Isaiah 7:10 shows the LORD's persistent communication with King Ahaz, emphasizing His desire to guide and reassure him during a time of uncertainty. The preceding verses set the stage for this divine interaction, where God encourages Ahaz to seek a sign to bolster his faith, as seen in Isaiah 7:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:5–13 | Why do you want more beatings? Why do you keep rebelling? Your head has a massive wound, and your whole heart is afflicted. |
| 2 | Isaiah 8:5 | And the LORD spoke to me further: |
| 3 | Isaiah 10:20 | On that day the remnant of Israel and the survivors of the house of Jacob will no longer depend on him who struck them, but they will truly rely on the LORD, the Holy One of Israel. |
| 4 | Hosea 13:2 | Now they sin more and more and make for themselves cast images, idols skillfully made from their silver, all of them the work of craftsmen. People say of them, “They offer human sacrifice and kiss the calves!” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יָסַף, vai.Yo.sefgenerated
The verb יָסַף (yasaf) means to add or increase, indicating a repetition of God's communication. This word is often used in contexts where something is being continued or augmented, emphasizing God's ongoing relationship with His people.
In this verse, the Hiphil form shows that the action is being caused by the subject, which is the LORD. This highlights God's initiative in speaking to Ahaz again, reinforcing His commitment to provide guidance and assurance.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree in rendering the phrase consistently, conveying the idea that the LORD spoke to Ahaz once more.
Sentence Structuregenerated
The main verb is וַיּ֣וֹסֶף, and he repeated, which governs the entire clause. The structure emphasizes the sequential nature of God's communication, with the subject being the LORD and the action directed towards Ahaz.
The additional phrases provide context for the action: דַּבֵּ֥ר (to speak) and לֵאמֹֽר (saying) clarify the nature of the communication, indicating that it is both a command and a promise.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָסַף is translated as προσέθετο (prosetheto), which means 'he added'. This choice reflects a similar nuance of continuation in communication, emphasizing the LORD's persistent engagement with His people.
The term used in the LXX captures the essence of God's ongoing dialogue with Ahaz, paralleling the Hebrew intent.
In plain words — the whole versegenerated
Isaiah 7:10 shows that the LORD spoke again to King Ahaz, commanding him to ask for a sign. This verse highlights God's desire to communicate and guide His people, especially in times of uncertainty.
Frequently Asked Questionsgenerated
It signifies God's ongoing desire to guide and reassure Ahaz during a challenging time.
God's communication emphasizes His commitment to His people and His desire for them to trust in Him.
We learn that God is actively involved in our lives and encourages us to seek His guidance.
It reflects the theme of God's faithfulness and His desire to protect and guide His people through difficult circumstances.
Reflection Questionsgenerated
- In what ways have I experienced God's guidance in my own life?
- How can I be more open to hearing God's voice when He speaks to me?
- What are some signs I can ask God for to strengthen my faith?
- How does knowing that God communicates with His people affect my relationship with Him?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's revelation and the significance of His promises, as seen in quotations from Irenaeus and Jerome.
For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied;Early Church Fathers on Isaiah 7 →
And the Lord added, speaking to Achaz, saying: Ask for yourself a sign from the Lord your God in the depths of hell, or in the highest above.Early Church Fathers on Isaiah 7 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Isaiah 7:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoreover the Lord spake again unto Ahaz,.... By the prophet Isaiah: saying; as follows:
Read John Gill on Isaiah 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover the LORD spake again unto Ahaz, saying, No JFB commentary on this verse.
Read Robert Jamieson on Isaiah 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 7:10 Moreover the LORD spake again unto Ahaz, saying,Ver. 10. Moreover the Lord spake again unto Ahaz.] Wicked though he were, and under the power of unbelief, yet he shall see that be hath to do with a very gracious and longsuffering God, who, by a wonderful condescension, will needs give him a sign; Inauditum vero, dari signum incredulo. Christ would not so far gratify the unbelieving Pharisees, but calleth them an "evil and bastardly brood" for seeking a sign from heaven.
Read John Trapp on Isaiah 7 →
CambridgeThe Cambridge Bible for Schools and Colleges10–12. Isaiah’s last ineffectual effort to bring Ahaz to the attitude of faith. A sign is offered and refused.
Read Cambridge on Isaiah 7 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Moreover… again — In addition to these encouragements is offered a sign to confirm them.
Read Daniel Denison Whedon on Isaiah 7 →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
Again the LORD spoke to Ahaz, saying,
Yahweh spoke again to Ahaz, saying,
Again the LORD spoke to Ahaz, saying,
The Lord again spoke to Ahaz:
Tyndale line
¶ Moreover the LORD spake again unto Ahaz, saying,
And Jehovah spake again unto Ahaz, saying,
And the LORD spake again unto Ahaz, saying,
Moreover, the LORD spoke again to Ahaz, saying,
And the Lord spake againe vnto Ahaz, saying,
Strictly literal
And Jehovah spoke again to Ahaz, saying,
And Jehovah addeth to speak unto Ahaz, saying:
And YHWH adds to speak to Ahaz, saying,
And the Lord continued to speak unto Achaz, saying,
The Lord spoke again to Ahaz,
From the Latin
And the Lord spoke again to Achaz, saying:
Simplified
Later the Lord sent another message to Ahaz,
And Isaiah said again to Ahaz,
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 shows no variation, reading וַיּ֣וֹסֶף יְהוָ֔ה דַּבֵּ֥ר אֶל־ אָחָ֖ז לֵאמֹֽר׃. The Septuagint matches this closely in word correspondence, indicating agreement. The Dead Sea Scrolls also align with the MT, though one word is partly restored.
וַיּ֣וֹסֶף יְהוָ֔ה דַּבֵּ֥ר אֶל־ אָחָ֖ז לֵאמֹֽר׃
6 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.
[ויוסף] יהוה דבר אל אחז לאמור
4 words on the leather — 1 partly restored, 1 supplied entire by an editor.
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 Isaiah 7:10
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.
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Inf-a — Verb · Piel · infinitive construct commonHVpcc
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word אָחָז (Achaz) means 'he has grasped' and refers to two notable figures: a king of Judah, son of Jotham and father of Hezekiah, and a Benjamite, son of Micah. The entries consistently identify Achaz as a significant historical figure during the Divided Monarchy, first mentioned in 2 Kings 15:38.
אָחָז n.pr.m. (he has grasped)
king of Judah, son of Jotham, father of Hezekiah
son of Micah, & great-grandson of Jonathan
base
H271 אָחָז (he has grasped)
271 'Achaz aw-khawz'
from 270; possessor; Achaz, the name of a Jewish king and of
an Israelite:--Ahaz.
see HEBREW for 0270
אָחָז (a.chaz) — Ahaz.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.15.38;
son of: Jotham (H3147H); married to Abi (H0021);
father of: Hezekiah (H2396) and Maaseiah (H4641J)
Also named: Achaz (Ἀχάζ "Ahaz" G0881)
§ Ahaz = "he has grasped"
1) king of Judah, son Jotham, father of Hezekiah
2) a Benjamite, son of Micah, and great grandson of Jonathan
אָחָז (a.chaz) — Ahaz.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.35;
son of: Micah (H4318H);
brother of: Pithon (H6377), Melech (H4429) and Tarea (H8390);
father of: Jehoaddah (H3085)
§ Ahaz = "he has grasped"
1) king of Judah, son Jotham, father of Hezekiah
2) a Benjamite, son of Micah, and great grandson of Jonathan
N-proper — Noun proper masculineHNpm
a'-haz ('achaz, "he has grasped," 2Ki 16; 2Ch 28; Isa 7:10 ff; Achaz).
1. Name:
The name is the same as Jehoahaz; hence appears on Tiglath-pileser's Assyrian inscription of 732 BC as Ia-u-ha-zi. The sacred historians may have dropped the first part of the name in consequence of the character of the king.
2. The Accession:
Ahaz was the son of Jotham, king of Judah. He succeeded to the throne at the age of 20 years (according to another reading 25). The chronology of his reign is difficult, as his son Hezekiah is stated to have been 25 years of age when he began to reign 16 years after (2Ki 18:2). If the accession of Ahaz be placed as early as 743 BC, his grandfather Uzziah, long unable to perform the functions of his office on account of his leprosy (
Ahaz
Possessor. (1.) A grandson of Jonathan (1 Chr. 8:35; 9:42).
(2.) The son and successor of Jotham, king of Judah (2 Kings 16; Isa. 7-9; 2 Chr. 28). He gave himself up to a life of wickedness and idolatry. Notwithstanding the remonstrances and warnings of Isaiah, Hosea, and Micah, he appealed for help against Rezin, king of Damascus, and Pekah, king of Israel, who threatened Jerusalem, to Tiglath-pileser, the king of Assyria, to the great injury of his kingdom and his own humilating subjection to the Assyrians (2 Kings 16:7, 9; 15:29). He also introduced among his people many heathen and idolatrous customs (Isa. 8:19; 38:8; 2 Kings 23:12). He died at the age of thirty-five…
(possessor), eleventh king of Judah, son of Jotham, reigned 741-726, about sixteen years. At the time of his accession, Rezin king of Damascus and Pekah king of Israel had recently formed a league against Judah, and they proceeded to lay siege to Jerusalem. Upon this Isaiah hastened to give advice and encouragement to Ahaz, and the allies failed in their attack on Jerusalem. Isai 7,8,9. But, the allies inflicted a most severe injury on Judah by the capture of Elath, a flourishing port on the Red Sea, while the Philistines invaded the west and south. 2Kin 16; 2Chr 28. Ahaz, having forfeited God’s favor by his wickedness, sought deliverance from these numerous troubles by appealing to Tiglath-pileser king of Assyria, who forced him from his most formidable enemies. But Ahaz had to purchase this help at a costly price; he became tributary to Tiglath-pileser. He was weak, a gross idolater…
Son of Jotham, and twelfth king of Judah. He ascended the throne at twenty years of age, and reigned sixteen years, 2Ki 16:1,2,20. B. C. 738. He was distinguished for his idolatry and contempt of the true God; and against him many of the prophecies of Isaiah are directed, Isa 7.1-25. He made his own children pass through the fire to idols; he introduced the Syrian gods into Jerusalem, altered the temple after the Syrian model, and even closed it altogether. Having thus forfeited the aid of Jehovah, he met various repulses in battle with Pekah and Rezin; the Edomites revolted, and the Philistines harassed his borders. He turned yet more away from God in his distress, and sought aid from Pul, king of Assyria. This fatal step made him tributary to Pul, and to Tig-lath-pileser his successor. Ahaz was reduced to great extremities, in…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
