Proverbs 9:4 — Word Study
WLCמִי־ פֶ֭תִי יָסֻ֣ר הֵ֑נָּה חֲסַר־ לֵ֝֗ב אָ֣מְרָה לּֽוֹ׃
BSAWhoevermîy [is] simplepᵉthîy [easily influenced, naive] let him turn inçûwr▸ [come, turn aside] herehênnâh [to this place, at this time] she saysʼâmar■ who lackschâçêr [is destitute of, wants] judgmentlêb [understanding, heart]
| Greek | English | Parsing |
|---|---|---|
| מִי־ | who? | Pronoun |
| פֶ֭תִי | [is] naive | Noun common, masculine singular absolute |
| יָסֻ֣ר | let him turn aside | Verb, Qal, imperfect third person masculine singular |
| הֵ֑נָּה | here | Adverb |
| חֲסַר־ | [one] lacking of | Adj |
| לֵ֝֗ב | heart | Noun common, masculine singular absolute |
| אָ֣מְרָה | she says | Verb, Qal, perfect third person feminine singular |
| לּֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Whoever is simple, let him turn in here!” she says to him who lacks judgment. |
| KJV | Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, |
| ASV | Whoso is simple, let him turn in hither: As for him that is void of understanding, she saith to him, |
| YLT | 'Who [is] simple? let him turn aside hither.' Whoso lacketh heart: she hath said to him, |
| WEB | “Whoever is simple, let him turn in here!” As for him who is void of understanding, she says to him, |
| BBE | Whoever is simple, let him come in here; and to him who has no sense, she says: |
Translations agree on the rendering of פֶּתִי as naive — see How Translations Differ.
The main clause is followed by the speaker's declaration, creating a direct invitation to the naive.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbסוּר
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 — Proverbs 9:4
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 Invitation of Wisdomgenerated
Proverbs 9:4 presents Wisdom as a figure who calls out to the naive, urging them to come and learn. This invitation highlights the importance of seeking understanding and turning away from folly. The surrounding verses elaborate on the benefits of embracing wisdom, as seen in Proverbs 9:5 and Proverbs 9:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 9:16 | “Whoever is simple, let him turn in here!” she says to him who lacks judgment. |
| 2 | Proverbs 1:22 | “How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge? |
| 3 | Proverbs 6:32 | He who commits adultery lacks judgment; whoever does so destroys himself. |
| 4 | Proverbs 8:5 | O simple ones, learn to be shrewd; O fools, gain understanding. |
| 5 | Psalm 19:7 | The Law of the LORD is perfect, reviving the soul; the testimony of the LORD is trustworthy, making wise the simple. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — פֶ֭תִי, Fe.tigenerated
The noun פֶּתִי (pethiy) signifies one who is simple or naive, often implying a lack of wisdom or discernment. It describes a state of being open-minded but also vulnerable to influence and deception.
This term is used in contexts where wisdom is contrasted with foolishness, as seen in Proverbs 1:22. The parsing indicates it is a masculine singular noun, emphasizing the individual nature of the call to the naive.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses naive for פֶּתִי, which aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verb אָ֣מְרָה, she says, governs the verse, with a main clause followed by a direct address to the naive. The structure emphasizes the call to action directed towards those who lack judgment.
The sentence flows from the subject מִי (who?) to the predicate פֶ֭תִי (naive), culminating in the imperative verb יָסֻ֣ר (let him turn aside), creating a clear invitation to respond.
Septuagint Backgroundgenerated
In the Septuagint, פֶ֭תִי is rendered as ἄφρων (aphron), which means 'foolish' or 'without sense.' This choice emphasizes a lack of wisdom and discernment, broadening the understanding of the naive beyond mere simplicity.
The Greek translation reflects a more pronounced critique of foolishness, suggesting that Wisdom's call is not only to the simple but also to those who are misguided.
In plain words — the whole versegenerated
Proverbs 9:4 invites those who are simple to turn towards wisdom. Wisdom, personified as a woman, calls out to those who lack understanding, urging them to seek knowledge and leave behind foolishness.
Frequently Asked Questionsgenerated
Being simple refers to a state of naivety or lack of wisdom, where one is easily influenced and lacks discernment.
In Proverbs, Wisdom is often depicted as a woman to highlight her nurturing and inviting nature, appealing to those who seek understanding.
The invitation to turn in signifies a call to seek wisdom actively, indicating that understanding is available to those who desire it.
This verse encapsulates the theme of Proverbs, which contrasts wisdom and folly, urging readers to pursue wisdom for a fulfilling life.
Reflection Questionsgenerated
- In what areas of my life do I feel naive or lacking understanding?
- How can I actively seek wisdom in my daily decisions?
- What steps can I take to turn away from foolishness and embrace understanding?
- Who in my life can I encourage to seek wisdom alongside me?
The early church on this verse — how the Fathers read it
Bede comments on this verse, interpreting it as a call to the humble and simple, inviting them to gain wisdom through teaching.
Whoever is simple, let him come to me, etc. He calls the humble the simple; he calls the foolish those who have no arrogance of worldly wisdom. But he calls such to make them wise and noble by his teaching.Early Church Fathers on Proverbs 9 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 9:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhoso [is] simple, let him turn in hither,.... Into Wisdom's house, so well built and furnished; the church of Christ, as a house of instruction; a school, where such who are "simple", weak, and foolish, may learn.
Read John Gill on Proverbs 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, Whoso is simple, let him turn in hither: (as for) him that wanteth understanding, she saith to him.
Read Robert Jamieson on Proverbs 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSimple; ignorant, and weak, and subject to delusion, and willing to learn; to show that wisdom rejects those scholars who are proud and self-conceited. Understanding, Heb. heart, which signifies understanding, .
Read Matthew Poole on Proverbs 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 9:4 Whoso [is] simple, let him turn in hither: [as for] him that wanteth understanding, she saith to him,Ver. 4. Whoso is simple.] And with it persuadable; that have not yet contracted that callum obductum, corneas fibras, brawny breasts, horny heart strings. She saith to him.] It is Christ, then, that speaketh in his ministers: "He that heareth you heareth me." "Ye received it not as the word of man, but as it is indeed, the word of the ever living God."
Read John Trapp on Proverbs 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Whoso is simple . . . as for him that wanteth understanding.—So God does not call many “wise men after the flesh, not many mighty, not many noble” (1 Corinthians 1:26); but chooses the “foolish,” “weak,” and “base,” whom man might overlook; not being willing that any should perish (2 Peter 3:9), especially His “little ones” (Matthew 18:14). who are liable to fall through their inexperience and want of judgment.
Read Charles John Ellicott on Proverbs 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Whoso is simple] Let the young, heedless, and giddy attend to my teaching. Him that wanteth understanding] Literally, he that wanteth a heart; who is without courage, is feeble and fickle, and easily drawn aside from the holy commandment.
Read AdamClarke on Proverbs 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Simple — Uninstructed, a novice. (See on Proverbs 1:4.) Wanteth understanding — Hebrew, lacketh heart, intelligence, sense. (See note on Proverbs 7:7.) Compare Proverbs 9:16.
Read Daniel Denison Whedon on Proverbs 9 →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
“Whoever is simple, let him turn in here!” she says to him who lacks judgment.
“Whoever is simple, let him turn in here!” As for him who is void of understanding, she says to him,
“Whoever is simple, let him turn in here!” she says to him who lacks judgment.
“Whoever is naive, let him turn in here,” she says to those who lack understanding.
Tyndale line
Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him,
Whoso is simple, let him turn in hither: As for him that is void of understanding, she saith to him,
Whoso is simple, let him turn in hither: as for him that is void of understanding, she saith to him,
Whoever is simple, let him turn in hither: as for him that wanteth understanding, she saith to him,
Who so is simple, let him come hither, and to him that is destitute of wisedome, she sayth,
Strictly literal
Whoso is simple, let him turn in hither. To him that is void of understanding, she saith,
'Who [is] simple? let him turn aside hither.' Whoso lacketh heart: she hath said to him,
“Who [is] simple? Let him turn aside here.” Whoever lacks heart: she has said to him,
Whoso is simple, let him turn in hither: as for him that is void of sense, she saith to him,
“Who is naive? Let him turn aside here!” To the one lacking good sense she speaks.
From the Latin
Whosoever is a little one, let him come to me. And to the unwise she said:
Simplified
“Everybody who needs to learn, come and see me!” To people who don't have any sense she says,
Whoever is simple, let him come in here; and to him who has no sense, she says:
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 and the Septuagint show some agreement, with four out of eight words matched. The Septuagint's rendering reflects its own structure and interpretation, differing in word order but aligning in core meaning.
מִי־ פֶ֭תִי יָסֻ֣ר הֵ֑נָּה חֲסַר־ לֵ֝֗ב אָ֣מְרָה לּֽוֹ׃
4 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 Proverbs 9:4
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
פֶּ֫תִי (pethiy) refers to a state of being simple or foolish, with implications of being open-minded or naive. It encompasses both an adjective describing a person as simple-minded and a noun indicating simplicity or lack of wisdom, as seen in Proverbs 1:22. The term is derived from a root meaning to be open or seducible.
פֶּ֫תִי adj. simple, poss. as open-minded
base
[פְּתִי] n.f. simplicity (i.e. lack of wisdom), Pr 1:22.
ref
H6612a פֶּ֫תִי simple, poss. as open-minded H6612b פְּתִי simplicity
6612 pthiy peth-ee'
or pethiy {peh'-thee}; or pthaeiy {peth-aw-ee'}; from 6601;
silly (i.e. seducible):--foolish, simple(-icity, one).
see HEBREW for 06601
פֶּ֫תִי (pe.ti) — simple.
adj
simple, foolish, open-minded
פְּתִי (pe.ti) — simplicity.
simplicity, naivete
N-ms — Noun common · masculine singular absoluteHNcmsa
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Juss-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
הֵ֫נָּה (hennah) is an adverb meaning 'hither' or 'here,' and it can refer to both place and time. It is derived from the root word for 'to be' and encompasses meanings like 'now,' 'thus far,' and 'to and fro.' The entries indicate its usage in various contexts, but there is no significant disagreement among the lexicons.
הֵ֫נָּה 49 adv. hither
of place
of time
base
H2008 הֵ֫נָּה hither
2008 hennah hane'-naw
from 2004; hither or thither (but used both of place and
time):--here, hither(-to), now, on this (that) side, + since,
this (that) way, thitherward, + thus far, to...fro, + yet.
see HEBREW for 02004
הֵ֫נָּה (hen.nah) — here/thus.
here, there, now, hither
Adv — AdverbHD
her, in composition:
חָסֵר (chacer) means 'lacking' or 'needy.' It conveys a sense of being without something essential, such as in need or want. The word is built from the root that indicates deficiency or absence. It appears in contexts where something is missing or required.
חָסֵר adj. needy, lacking, in want of
base
H2638 חָסֵר
2638 chacer khaw-sare'
from 2637; lacking; hence, without:--destitute, fail, lack,
have need, void, want.
see HEBREW for 02637
חָסֵר (cha.ser) — lacking.
in need of, lacking, needy, in want of
Adj — AdjHAamsc
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
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)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms