Joshua 1:10 — Word Study
WLCוַיְצַ֣ו יְהוֹשֻׁ֔עַ אֶת־ שֹׁטְרֵ֥י הָעָ֖ם לֵאמֹֽר׃
BSAThen JoshuaYᵉhôwshûwaʻ [the leader] commandedtsâvâh▸ [to give orders, appoint] the officersshôṭêr [officials, overseers] of the peopleʻam [a nation, Amaw]
| Greek | English | Parsing |
|---|---|---|
| וַיְצַ֣ו | and he commanded | Verb, Piel, sequential imperfect third person masculine singular |
| יְהוֹשֻׁ֔עַ | Joshua | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| שֹׁטְרֵ֥י | [the] officers of | Verb, Qal, participle (active) masculine plural common |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| 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 | Then Joshua commanded the officers of the people: |
| KJV | ¶ Then Joshua commanded the officers of the people, saying, |
| ASV | Then Joshua commanded the officers of the people, saying, |
| YLT | And Joshua commandeth the authorities of the people, saying, |
| WEB | Then Joshua commanded the officers of the people, saying, |
| BBE | Then Joshua gave their orders to those who were in authority over the people, saying, |
Translations agree on the command structure of the verse, emphasizing Joshua's leadership.
The sentence is structured around a main verb with several phrases providing clarity on the subject and object.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectיְהֹושֻׁעַ
verbצָוָה
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 — Joshua 1:10
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 — The Commissioning of Joshuagenerated
Joshua 1:10 occurs as Joshua takes command after Moses’ death. He instructs the officers to prepare the people for the imminent crossing of the Jordan River and the conquest of Canaan. This moment is pivotal as it marks the transition of leadership and the fulfillment of God's promises to Israel.
Cross References
The Key Word — צָוָה, vay.Tzavgenerated
The verb צָוָה (tsavah) means to command or give orders. It is derived from a primitive root and is primarily used in the Piel form, indicating an active role in appointing or charging someone with a task.
In this verse, Joshua uses this verb to assert his authority and direct the officers, emphasizing the importance of leadership in guiding the people. The command reflects a structured approach to the tasks ahead and shows Joshua's readiness to lead.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Then Joshua commanded the officers of the people,' which is consistent across several translations, including the KJV and ASV.
Sentence Structuregenerated
The finite verb וַיְצַ֣ו (vay.Tzav) governs the sentence and is followed by a noun phrase that identifies the subject, יְהוֹשֻׁ֔עַ (ye.ho.Shu.a'), and the object marker אֶת־ ('et-) leading into the noun phrase for the officers.
The structure indicates a clear command from Joshua, with the action of commanding directly linked to the officers of the people, establishing a hierarchy of authority.
Septuagint Backgroundgenerated
In the Septuagint, צָוָה is translated as ἐνετείλατο (enetileto), which also means to command. This choice maintains the authoritative tone of Joshua's directive.
The translation choice reflects a consistent understanding of leadership and command in both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Joshua 1:10 shows Joshua commanding the officers of the people. This directive is part of his leadership as he prepares the Israelites for their journey into the promised land.
Frequently Asked Questionsgenerated
Joshua's command signifies his authority and responsibility as the new leader of Israel, preparing the people for their next steps.
The officers are officials or overseers responsible for guiding and organizing the people during their journey.
This command is significant as it marks a crucial moment in Israel's transition into a new phase of their journey, emphasizing the need for order and preparation.
This relates to Moses' leadership as Joshua is continuing the mission set forth by Moses, ensuring that the people are ready to follow God's commands.
Reflection Questionsgenerated
- What qualities do you think are important for a leader like Joshua?
- How can you prepare yourself and those around you for significant changes or challenges?
- In what ways can you support leaders in your community, similar to the officers in this passage?
- How do you respond to commands or directives in your life, and what can you learn from Joshua's example?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced Joshua's leadership and commands to illustrate Christ's authority and guidance, as seen in their writings.
At the death of Moses, Joshua received the rule; and when the law ended, our true Lord Jesus obtained the rule of the whole world.Early Church Fathers on Joshua 1 →
For this reason Joshua said to the people, “Prepare your provisions for the journey.” Today, if you willingly listen, Christ our Lord says to you, “If you will follow me,Early Church Fathers on Joshua 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 1:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Joshua commanded the officers of the people,.... The same word is used in Deuteronomy 16:18; where it seems to design such officers that attended on the judges, and executed their orders; but
Read John Gill on Joshua 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Joshua commanded the officers of the people, saying, Then Joshua commanded the officers of the people.
Read Robert Jamieson on Joshua 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 1:10 Then Joshua commanded the officers of the people, saying,Ver. 10. Then Joshua.] After the spies were returned.
Read John Trapp on Joshua 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersJOSHUA’S FIRST ORDERS (Joshua 1:10-15). (10) Then Joshua commanded the officers of the people.—Joshua’s first orders to the people were to prepare for the passage of Jordan within three days. We may compare this event, in its relation to Joshua, with the giving of the law from Sinai to Moses. Both were preceded by a three days’ notice and a sanctification of the people. Both were means employed by God to establish the leaders whom He had chosen in the position which He designed for them. (Comp. Exodus 19:9; Exodus 19:11 with Joshua 1:11; Joshua 3:7; Joshua 4:14.)
Read Charles John Ellicott on Joshua 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Commanded the officers] שטרים shoterim. These were different from the שפטים shophetim, who were judges among the people, and whose business it was to determine in all civil cases. The shoterim have been supposed to be subordinate officers, whose business it was to see the decisions of the shophetim carried into effect. Calmet conjectures that the shoterim here may have been the heralds of the army like those so often met with in Homer, who were called the messengers both of the gods and men; who bore sceptres, and whose persons were ever held sacred. See on Deuteronomy 1:13-16.
Read AdamClarke on Joshua 1 →CambridgeThe Cambridge Bible for Schools and Colleges10–18. The Command of Joshua to the People 10. the officers] Or, Shoterim. The word denotes (1) literally a “writer,” or “scribe;” then (2) an overseer, in whose office were combined various duties, including enrolments, orders &c., also genealogies; (3) a magistrate, prefect, leader of the people, especially, as here, the leaders, officers, of the Israelites in Egypt and in the desert. Comp. Numbers 11:16; Numbers 31:14; Numbers 31:48; Deuteronomy 1:15; Deuteronomy 16:18; Deuteronomy 20:5; Deuteronomy 20:8-9; Deuteronomy 31:28. Their duties were at once civil and military.
Read Cambridge on Joshua 1 →Albert Barnes1798–1870Barnes' Notes on the BibleOfficers - The “scribes.” (See the Exodus 5:6 note, and Deuteronomy 16:18.)
Read Albert Barnes on Joshua 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleFOR THE MARCH, Joshua 1:10-11.[10. Officers of the people — Shoterim; subordinate magistrates or scribes among the Israelites, and more or less intimately associated with the administration of justice.
Read Daniel Denison Whedon on Joshua 1 →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
Then Joshua commanded the officers of the people:
Then Joshua commanded the officers of the people, saying,
Then Joshua commanded the officers of the people:
Joshua instructed the leaders of the people:
Tyndale line
¶ Then Joshua commanded the officers of the people, saying,
Then Joshua commanded the officers of the people, saying,
Then Joshua commanded the officers of the people, saying,
Then Joshua commanded the officers of the people, saying,
Then Ioshua commanded the officers of the people, saying,
Strictly literal
And Joshua commanded the officers of the people, saying,
And Joshua commandeth the authorities of the people, saying,
And Joshua commands the authorities of the people, saying,
Then Joshua commanded the officers of the people, saying,
Then Joshua commanded the leaders of the people,
From the Latin
And Josue commanded the princes of the people, saying: Pass through the midst of the camp, and command the people, and say:
Simplified
Then Joshua gave an order to those in charge of the people:
Then Joshua gave their orders to those who were in authority over the people, saying,
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 reads: וַיְצַ֣ו יְהוֹשֻׁ֔עַ אֶת־ שֹׁטְרֵ֥י הָעָ֖ם לֵאמֹֽר׃. The Septuagint closely matches this, with five of the six words corresponding directly. The Dead Sea Scrolls show partial restoration, indicating a similar command structure.
וַיְצַ֣ו יְהוֹשֻׁ֔עַ אֶת־ שֹׁטְרֵ֥י הָעָ֖ם לֵאמֹֽר׃
5 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.
ויצו יהושע את [שטרי] [העם] [לאמר]
1 word on the leather — 2 partly restored, 3 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 Joshua 1:10
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.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
The Hebrew word יְהוֹשׁוּעַ (*Yhowshuwa`*) refers to Joshua, the successor of Moses and leader of the Israelites. It encompasses various figures, including a resident of Beth-shemesh, a high priest after the restoration, and a governor of Jerusalem under Josiah. The name means 'Jehovah is salvation' and appears in different contexts throughout the Old Testament.
יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ, n.pr.m. (& loc., v. 9 infr.) (י׳ is salvation or י׳ is opulence)
Moses’ successor, son of Nun
a Bethshemite
h.p. after the restoration, son of Jehozadak
governor of Jerusalem under Josiah
head of one of the classes of priests
a Levitical family-name of frequent occurrence
father of a builder at the wall
a Judaite family-name
n.pr.loc. in south of Judah
base
H3091 יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ . Moses’ successor, son of Nun
. a Bethshemite
. h. p. after the restoration, son of Jehozadak
. governor of Jerusalem under Josiah
. head of one of the classes of priests
. a Levitical family-name of frequent occurrence
. father of a builder at the wall
. a Judaite family-name
. n. pr. loc. in south of Judah
3091 Yhowshuwa` yeh-ho-shoo'-ah
or Yhowshua {yeh-ho-shoo'-ah}; from 3068 and 3467;
Jehovah-saved; Jehoshua (i.e. Joshua), the Jewish
leader:--Jehoshua, Jehoshuah, Joshua. Compare 1954, 3442.
see HEBREW for 03068
see HEBREW for 03467
see HEBREW for 01954
see HEBREW for 03442
יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.
A man of the tribe of Ephraim living at the time of Egypt and Wilderness and Israel before the Monarchy, first mentioned at Exo.17.9;
son of: Nun (H5126); also called Hoshea (KJV: Oshea) at Num.13.8; Jeshua at Neh.8.17;
§ Joshua or Jehoshua = "Jehovah is salvation"
1) son of Nun of the tribe of Ephraim and successor to Moses as the leader of the children of Israel; led the conquest of Canaan
2) a resident of Beth-shemesh on whose land the Ark of the Covenant came to a stop after the Philistines returned it
3) son of Jehozadak and high priest after the restoration
4) governor of Jerusalem under king Josiah who gave his name to a gate of the city of Jerusalem
יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.
A man living at the time of United Monarchy, first mentioned at 1Sa.6.14
§ Joshua or Jehoshua = "Jehovah is salvation"
N-proper — Noun proper masculineHNpm
Joshua
Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua in Num. 13:16 (A.V.), and Jesus in Acts 7:45 and Heb. 4:8 (R.V., Joshua).
He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Ex. 17:8-16). He became Moses’ minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (
(saviour, or whose help is Jehovah). His name appears in the various forms of HOSHEAHOSHEA, OSHEA, JEHOSHUA, JESHUA and JESUS. The son of Nun, of the tribe of Ephraim. (1 Chronicles 7:27) (B.C. 1530-1420.) He was nearly forty years old when he shared in the hurried triumph of the exodus. He is mentioned first in connection with the fight against Amalek at Rephidim, when he was chosen by Moses to lead the Israelites. (Exodus 17:9) Soon afterward he was one of the twelve chiefs who were sent, (Numbers 13:17) to explore the land of Canaan, and one of the two, ch. (Numbers 14:6) who gave an encouraging report of their journey. Moses, shortly before his death, was directed, (
1. The son of Nun, a distinguished leader of the Hebrews, and the successor of Moses. His name at first was Oshea, Nu 13:8,16; and in the New Testament he is called Jesus, Ac 7:45 Heb 4:8. Both the names, Joshua and Jesus, signify savior, deliverer. See JESUS. Joshua led Israel over the Jordan, and took possession of the promised land; he conquered the Canaanites, and then distributed the country among the tribes. He is first mentioned as the leader of Israel against the Amalekites at Rephidim,
Ex 17:8-16. See also Nu 14:6. At the passage over Jordan he was eighty-four years of age; and after about twenty-six years employed…
a savior; a deliverer
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֹׁטֵר (shoter) refers to an official or officer, with possible roots in the concepts of writing or organization. The term is described as an active participle, suggesting roles such as a scribe or magistrate. The entries do not provide significant disagreement, focusing instead on its administrative connotations.
שֹׁטֵר n.m. official, officer (prop. scribe, secretary? or fr. original meaning as arranger, organizer?)
base
H7860 שֹׁטֵר official, officer (prop. scribe, secretary? or fr. original meaning as arranger, organizer?)
7860 shoter sho-tare'
active participle of an otherwise unused root probably
meaning to write; properly, a scribe, i.e. (by analogy or
implication) an official superintendent or
magistrate:--officer, overseer, ruler.
שֹׁטֵר (sho.ter) — official.
(Qal) official, officer
N-mp — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc