Zechariah 3:6 — Word Study
WLCוַיָּ֙עַד֙ מַלְאַ֣ךְ יְהוָ֔ה בִּיהוֹשֻׁ֖עַ לֵאמֹֽר׃
BSAThen the angelmălʼâk [messenger of God, divine representative] of the LORDYᵉhôvâh [Yehovah, the Lord of Israel] gave this chargeʻûwd▸ [solemnly advised, testified] to JoshuaYᵉhôwshûwaʻ [leader of Israel, God's servant]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֙עַד֙ | and he admonished | Verb, Hiphil, sequential imperfect third person masculine singular |
| מַלְאַ֣ךְ | [the] angel of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| בִּיהוֹשֻׁ֖עַ | Joshua | Preposition, 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 | Then the angel of the LORD gave this charge to Joshua: |
| KJV | And the angel of the LORD protested unto Joshua, saying, |
| ASV | And the angel of Jehovah protested unto Joshua, saying, |
| YLT | and the messenger of Jehovah doth protest to Joshua, saying: |
| WEB | Yahweh’s angel solemnly assured Joshua, saying, |
| BBE | And the angel of the Lord made a statement to Joshua, and said, |
Where they part company is not applicable here, as all versions agree on the translation.
The structure is simple, with a main clause followed by a prepositional phrase indicating the recipient of the charge.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעוּד
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 — Zechariah 3:6
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 Charge to Joshuagenerated
Zechariah 3:6 is part of a vision where Joshua the high priest stands before the angel of the LORD. The angel delivers a charge to Joshua, emphasizing his role as a leader and the importance of following God's ways. This moment highlights the divine support for Joshua and the seriousness of his responsibilities as he leads the people of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 3:1 | Then the angel showed me Joshua the high priest standing before the angel of the LORD, with Satan standing at his right hand to accuse him. |
| 2 | Genesis 22:15–16 | And the angel of the LORD called to Abraham from heaven a second time, |
| 3 | Genesis 28:13–17 | And there at the top the LORD was standing and saying, “I am the LORD, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you now lie. |
| 4 | Genesis 48:15–16 | Then he blessed Joseph and said: “May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day, |
| 5 | Exodus 23:20–21 | Behold, I am sending an angel before you to protect you along the way and to bring you to the place I have prepared. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — וַיָּ֙עַד֙, vai.Ya.'adgenerated
The word עוּד (uwd) is a Hiphil verb meaning 'to testify' or 'to admonish.' It conveys the idea of solemnly advising or warning, often invoking a sense of urgency. The parsing indicates it is in the third person masculine singular, suggesting that the angel is the one performing the action of admonishing Joshua.
In this context, the angel's charge serves as a divine reminder for Joshua to uphold his duties faithfully. The emphasis on testimony highlights the importance of the message being conveyed, as it is not merely a suggestion but a directive from God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיָּ֙עַד֙ governs the sentence, indicating the action of the angel. The structure is straightforward, with the subject (the angel of the LORD) followed by the charge given to Joshua.
The syntax reflects a clear directive: the angel delivers a message to Joshua, emphasizing the importance of the communication and the role of the angel as God's representative.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew וַיָּ֙עַד֙ is rendered as διεμαρτύρατο (diemarturato), which also means 'to testify' or 'to bear witness.' This choice indicates a focus on the act of affirming God's message to Joshua, aligning with the solemnity of the charge.
The translation choice reflects a consistent understanding of the angel's role as a divine messenger, emphasizing the seriousness of the instruction given to Joshua.
In plain words — the whole versegenerated
Zechariah 3:6 describes how the angel of the LORD gave a charge to Joshua. This charge is a solemn reminder of Joshua's responsibilities as a leader of Israel. The angel emphasizes the importance of following God's ways in his leadership.
Frequently Asked Questionsgenerated
The charge involves instructions from the LORD, emphasizing the importance of walking in His ways and keeping His commands.
The angel acts as a divine messenger, conveying God's directives to Joshua to ensure he fulfills his role as a leader.
Joshua is a key figure in leading the Israelites, and the charge he receives is vital for guiding them according to God's will.
This verse highlights the divine support and guidance Joshua receives as he leads the people of Israel, underscoring the importance of obedience to God's commands.
Reflection Questionsgenerated
- How can I apply the charge given to Joshua in my own leadership roles?
- What does it mean to walk in God's ways in my daily life?
- How can I ensure that I am listening to and following God's instructions?
- In what ways can I be a messenger of God in my community?
The early church on this verse — how the Fathers read it
Early interpretations of this verse emphasize the significance of the angel's charge to Joshua, highlighting the importance of divine guidance in leadership.
And the angel of the Lord stood and testified to the angel of the Lord saying: Thus says the Lord of hosts: If you walk in my ways and keep my custody,Early Church Fathers on Zechariah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 3:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Angel of the Lord protested unto Joshua, saying. He not only gave his word, but annexed his oath; he called as it were heaven and earth to witness; and this he did to confirm the faith of
Read John Gill on Zechariah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the angel of the LORD protested unto Joshua, saying, And the angel of the Lord protested - proceeded solemnly to declare.
Read Robert Jamieson on Zechariah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe angel of the Lord, the Lord Christ, protested; solemnly declared and averted it, gave him to know.
Read Matthew Poole on Zechariah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 3:6 And the angel of the LORD protested unto Joshua, saying,Ver. 6. And the angel of the Lord protested] Either with an oath or some deep asseveration, or both as 1 Samuel 25:26 "As the Lord liveth, and as thy soul liveth," &c. The former is an oath, the latter an asseveration or obtestation only, conjoined with that oath. Among the heathens Ex animo seu sententia was instead of an oath; and, rather than swear or say more, in a matter of no great moment, Chinias, the Pythagorean, would undergo a mulet of three talents. Others render it testified, or called witness upon his words, the angels and the prophet there present, for the more assurance. Thus, though Christ’ s word be…
Read John Trapp on Zechariah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersIII. FOURTH VISION.—JOSHUA BEFORE THE ANGEL OF THE LORD. (1-7) The accusation against Joshua was not that of neglecting the building of the Temple (for the re-building had been resumed five months before), nor was it that he had allowed his sons to marry foreign wives (for that took place some sixty years later), but, rather, as high priest he was the representative of the priestly nation, and so was looked on as laden, not only with his own, but also with the sins of the whole people. Moreover, the priesthood itself had fallen under the severest condemnation. “Her priests have violated my law, and have profaned my holy things” (Ezekiel 22:26).
Read Charles John Ellicott on Zechariah 3 →CambridgeThe Cambridge Bible for Schools and Colleges6. protested] i.e. solemnly and earnestly affirmed. Comp. Genesis 43:3; Jeremiah 11:7; where the same Hebrew word is used.
Read Cambridge on Zechariah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the angel of the Lord protested - Solemnly (etymologically, called God to witness) as in, “Did I not make thee swear by the Lord and protested unto thee” 1 Kings 2:42, laying it as an obligation upon him.
Read Albert Barnes on Zechariah 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleIn Zechariah 3:6-10 is contained the address which the angel of Jehovah makes to Joshua — again not as a private individual but as the representative of the people — concerning his duties and
Read Daniel Denison Whedon on Zechariah 3 →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 the angel of the LORD gave this charge to Joshua:
Yahweh’s angel solemnly assured Joshua, saying,
Then the angel of the LORD gave this charge to Joshua:
Then the angel of the Lord exhorted Joshua solemnly:
Tyndale line
And the angel of the LORD protested unto Joshua, saying,
And the angel of Jehovah protested unto Joshua, saying,
And the angel of the LORD protested unto Joshua, saying,
And the angel of the LORD protested to Joshua, saying,
And the Angel of the Lord testified vnto Iehoshua, saying,
Strictly literal
And the Angel of Jehovah protested unto Joshua, saying,
and the messenger of Jehovah doth protest to Joshua, saying:
and the Messenger of YHWH protests to Joshua, saying,
And the angel of the Lord forewarned Joshua, saying,
Next the angel of Yahweh solemnly commanded Joshua and said,
From the Latin
And the angel of the Lord protested to Jesus, saying:
Simplified
Then the angel of the Lord solemnly advised Joshua, saying,
And the angel of the Lord made a statement to Joshua, and said,
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, the Septuagint, and the Dead Sea Scrolls all agree on the core elements of this verse. The Septuagint provides a direct correspondence with the Hebrew, while the Dead Sea Scrolls show some restoration but align with the Masoretic Text in meaning.
וַיָּ֙עַד֙ מַלְאַ֣ךְ יְהוָ֔ה בִּיהוֹשֻׁ֖עַ לֵאמֹֽר׃
5 of the 5 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.
ויעד [מלאך] [יהוה] [ביהושע] [לאמר]
nothing on the leather here — 1 partly restored, 4 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 Zechariah 3:6
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.
עוּד (uwd) is a Hebrew verb that primarily means to return, repeat, or do again. It also encompasses the idea of bearing witness or testifying, often with a sense of solemnity or urgency. The word can imply surrounding or restoring, and its various forms indicate actions like admonishing or warning. There is no significant disagreement among the lexicons regarding its meanings.
[עוּד] vb. prob. return, go about, repeat, do again
Pi. surround
Pōl‛ēl, restore, relieve
Hithpōl. be restored
base
עוּד vb. denom. bear witness
Qal Impf. < Hiph.
Hiph.
testify, bear witness
cause to testify, take as witness
protest, affirm solemnly, wanr
Hoph. and protest be entered
base
H5749a עוּד prob. return, go about, repeat, do again H5749b עוּד vb. denom. bear witness .Impf. < Hiph.
. . testify, bear witness
. cause to testify, take as witness
. protest, affirm solemnly, wanr
. and protest be entered
5749 `uwd ood
a primitive root; to duplicate or repeat; by implication, to
protest, testify (as by reiteration); intensively, to
encompass, restore (as a sort of reduplication):--admonish,
charge, earnestly, lift up, protest, call (take) to record,
relieve, rob, solemnly, stand upright, testify, give warning,
(bear, call to, give, take to) witness.
עוּד (ud) — to uphold.
1) to return, repeat, go about, do again
1a) (Piel) to surround, go round and round
1b) (Pilel) to restore, relieve
1c) (Hithpalel) to be restored
עוּד (ud) — to testify.
1) to bear witness
1a) (Qal) to bear witness, say again and again
1b) (Hiphil)
1b1) to testify, bear witness
1b2) to cause to testify, take or call as witness, invoke
1b3) to protest, affirm solemnly, warn, exhort or enjoin solemnly, admonish, charge
1c) (Hophal) to protest, give warning
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
N-ms — Noun common · masculine singular constructHNcmsc
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…
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
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"
Prep | N-proper — Preposition · noun proper masculineHR/Npm
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
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