Judges 5:29 — Word Study
WLCחַכְמ֥וֹת שָׂרוֹתֶ֖יהָ תַּעֲנֶ֑ינָּה אַף־ הִ֕יא תָּשִׁ֥יב אֲמָרֶ֖יהָ לָֽהּ׃
BSAHer wisestchâkâm [most skilled, intelligent] ladiessârâh [princesses, noble women] answerʻânâh▸ indeedʼaph [also, in addition] shehûwʼ keepsshûwb▸ tellingʼêmer [returning words to, speaking to]
| Greek | English | Parsing |
|---|---|---|
| חַכְמ֥וֹת | [the] wise [women] of | Adj |
| שָׂרוֹתֶ֖יהָ | noble ladies her | Noun common feminine plural construct, suffix |
| תַּעֲנֶ֑ינָּה | they answered | Verb, Qal, imperfect third person feminine plural |
| אַף־ | also | Particle |
| הִ֕יא | she | Pronoun |
| תָּשִׁ֥יב | she brought back | Verb, Hiphil, imperfect third person feminine singular |
| אֲמָרֶ֖יהָ | words her | Noun common masculine plural construct, suffix |
| לָֽהּ׃ | to herself | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Her wisest ladies answer; indeed she keeps telling herself, |
| KJV | Her wise ladies answered her, yea, she returned answer to herself, |
| ASV | Her wise ladies answered her, Yea, she returned answer to herself, |
| YLT | The wise ones, her princesses, answer her, Yea, she returneth her sayings to herself: |
| WEB | Her wise ladies answered her, Yes, she returned answer to herself, |
| BBE | Her wise women gave answer to her, yes, she made answer again to herself, |
Where they part company is תַּעֲנֶ֑ינָּה — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause, indicating a response to the mother's lament.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbעָנָה
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 — Judges 5:29
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 Song of Deborahgenerated
Judges 5:29 presents a scene where Sisera’s mother anxiously awaits her son’s return. Her wise ladies respond to her concerns, indicating a communal awareness of the situation. This moment reflects the broader themes of victory and loss found throughout the song of Deborah, as well as the role of women in the narrative.
Cross References
The Key Word — חַכְמ֥וֹת, chakh.Motgenerated
The word חָכָם (*chakam*) is an adjective meaning wise or skilled, describing individuals who possess intelligence and craftiness. In this context, it refers to the wise women who respond to Sisera’s mother, indicating their role as knowledgeable and perceptive figures within the narrative.
The parsing as an adjective shows that it modifies the noun, emphasizing their wisdom. This term encompasses various aspects of wisdom, including practical skill and ethical understanding, which are essential in the context of the unfolding events.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of the verse.
Sentence Structuregenerated
The finite verb תַּעֲנֶ֑ינָּה, they answered, governs the main clause, followed by a subordinate clause introduced by אַף־, also. This structure highlights the response of the wise ladies to Sisera’s mother’s lament.
The subject of the main clause is a noun phrase, חַכְמ֥וֹת שָׂרוֹתֶ֖יהָ, the wise ladies of her, emphasizing their role in the dialogue. The sentence's structure underscores the communal aspect of the response.
Septuagint Backgroundgenerated
The Septuagint translates חַכְמ֥וֹת as αὐτῆς, indicating a focus on the subject's perspective. This choice reflects a narrowing of the Hebrew term's broader implications of wisdom to a more personal context.
The LXX's rendering of תַּעֲנֶ֑ינָּה as ἀπεκρίθησαν suggests an emphasis on the act of answering, aligning with the Hebrew meaning while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Judges 5:29 describes Sisera's mother waiting for her son, with her wise ladies responding to her thoughts. This moment captures the tension of expectation as they discuss the situation, reflecting the communal nature of their concern.
Frequently Asked Questionsgenerated
The term 'wise' indicates that these women possess intelligence and skill, allowing them to respond appropriately to Sisera's mother's concerns.
She is anxious about her son's delay in returning, reflecting the uncertainty and fear that comes with battle.
They serve as a voice of reason and response to Sisera's mother's lament, highlighting the importance of women's roles in the narrative.
This verse illustrates the tension between expectation and reality, a recurring theme in the Song of Deborah, as it reflects on victory and loss.
Reflection Questionsgenerated
- What does this verse reveal about the expectations of women in biblical narratives?
- How can we understand the role of communal response in times of crisis from this passage?
- In what ways do the wise ladies provide insight into the situation?
- How does the emotional state of Sisera's mother reflect broader themes of loss and hope?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Judges 5:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHer wise ladies answered her,.... Every one in their turn endeavouring to comfort her and make her easy.
Read John Gill on Judges 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?
Read Robert Jamieson on Judges 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 5:29 Her wise ladies answered her, yea, she returned answer to herself,Ver. 29. Her wise ladies.] The wicked’ s hopes fail them when at highest, and prove to be "as the giving up of the ghost."
Read John Trapp on Judges 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Her wise ladies.—Literally, the wise of her princesses. There is unconcealed scorn in this, showing that the wisest were most utterly mistaken. Their “wisdom” is the seductive flattery of delusive hopes. Answered her.—The verb is in the singular, implying that one spoke after another. The Vulgate renders it. “One of his wives, wiser than the rest, answered.” Yea, she returned answer to herself.—The meaning of the clause is very uncertain. It may be, “yea, she repeats their answer to herself,” accepting their flattering surmises; or, on the contrary, “but she repeats her words to herself,” entirely unconsoled; or, again—but this is less likely—“yea, she retracted her own (anxious)…
Read Charles John Ellicott on Judges 5 →CambridgeThe Cambridge Bible for Schools and Colleges29. The queen-mother is surrounded by her princesses in the ḥ ?arîm of the palace. The wisest of them will soon discover their folly! The mother ‘tries to silence her presentiment by the same kind of answer which her sage companions give her’ (Moore).
Read Cambridge on Judges 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29. The wise ones — Here is another touch of irony. What wisdom was in their counsels and hopes! She also — She also falls in with the fond hopes of her wise ladies, and keeps murmuring the answer to herself.
Read Daniel Denison Whedon on Judges 5 →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
Her wisest ladies answer; indeed she keeps telling herself,
Her wise ladies answered her, Yes, she returned answer to herself,
Her wisest ladies answer; indeed she keeps telling herself,
The wisest of her ladies answer; indeed she even thinks to herself,
Tyndale line
Her wise ladies answered her, yea, she returned answer to herself,
Her wise ladies answered her, Yea, she returned answer to herself,
Her wise ladies answered her, yea, she returned answer to herself,
Her wise ladies answered her, yes, she returned answer to herself.
Her wise ladies answered her, Yea. Shee answered her selfe with her owne wordes,
Strictly literal
The wise amongst her ladies answer [her], Yea, she returneth answer to herself,
The wise ones, her princesses, answer her, Yea, she returneth her sayings to herself:
The wise ones, her princesses, answer her, || Indeed, she returns her sayings to herself:
The wise among her ladies answered her, she also returned a reply to herself.
Her wisest princesses replied, and she gave herself the same answer:
From the Latin
One that was wiser than the rest of his wives, returned this answer to her mother in law:
Simplified
The wisest of her ladies tells her, and she repeats the same words to herself,
Her wise women gave answer to her, yes, she made answer again to herself,
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 of Judges 5:29 reads, "חַכְמ֥וֹת שָׂרוֹתֶ֖יהָ תַּעֲנֶ֑ינָּה אַף־ הִ֕יא תָּשִׁ֥יב אֲמָרֶ֖יהָ לָֽהּ׃" which translates to, "Her wisest ladies answer; indeed she keeps telling herself." The Septuagint closely aligns with the Masoretic Text, matching 7 of the 8 words, although its word order and articles differ due to its own structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this specific verse, indicating a consensus among the witnesses that the Masoretic Text's reading is likely accurate and well-preserved.
חַכְמ֥וֹת שָׂרוֹתֶ֖יהָ תַּעֲנֶ֑ינָּה אַף־ הִ֕יא תָּשִׁ֥יב אֲמָרֶ֖יהָ לָֽהּ׃
7 of the 8 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 Judges 5:29
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 חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAafpc
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…
שָׂרָה (sarah) refers to a female noble, encompassing meanings like princess, noble lady, or queen. It is derived from a related term and is used in contexts that highlight status and nobility.
[שָׂרָה] n.f. princess, noble lady
base
H8282 [שָׂרָה] princess, noble lady
8282 sarah saw-raw'
feminine of 8269; a mistress, i.e. female noble:--lady,
princess, queen.
see HEBREW for 08269
שָׂרָה (sa.rah) — princess.
princess, noblewoman, noble lady
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3fs
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect third person feminine singularHVhi3fs
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs