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Job 22:1 — Word Study

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WLCוַ֭יַּעַן אֱלִיפַ֥ז הַֽתֵּמָנִ֗י וַיֹּאמַֽר׃

BSAThen EliphazʼĔlîyphaz [a friend of Job] the TemaniteTêymânîy [a descendant of Teman, a duke of Edom] repliedʻânâh▸ [answered and said, responded]

Word
Listen & take awayJob 22
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 1 opens the chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (vai.yo.Mar) — no per-word recordings of the Hebrew exist to link to.
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Go deeper All lexicon entries Interlinear Parallel verse page
Job 22:1quick helps
In a sentenceEliphaz the Temanite responds to Job.
Who is speakingEliphaz, one of Job's friends.
Where we areThe beginning of a dialogue in the book of Job.
The hard wordעָנָה
Take awayEliphaz begins to speak, setting the stage for a theological discussion.
6 commentators on this verse Gill, Jamieson, Trapp, Ellicott & more — read them › clause verbעָנָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Job 22:1

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 Dialogue of Jobgenerated

1Then Eliphaz the Temanite replied:
2“Can a man be of use to God? Can even a wise man benefit Him?
3Does it delight the Almighty that you are righteous? Does He profit if your ways are blameless?
4Is it for your reverence that He rebukes you and enters into judgment against you?

Job 22:1 introduces Eliphaz the Temanite's response to Job's suffering. This marks the beginning of a significant exchange where Eliphaz, one of Job's friends, attempts to address Job's plight and challenge his perspective on righteousness and God's justice. The context sets the stage for a deeper exploration of the nature of God and human suffering, as Eliphaz questions Job's understanding of his relationship with God.

Cross References

Nave’s Topical Bible — the subjects this verse is filed under

Eliphaz2. Friend of JobJob1. A man who lived in UzUncharitablenessInstances Of

The Key Word — עָנָה, Vai.ya.'angenerated

The verb עָנָה (*anah*) is a Qal sequential imperfect form, meaning 'to answer' or 'to respond'. It is built from a root that implies heeding or paying attention, and it encompasses a range of meanings from answering questions to expressing praise in song.

In this context, Eliphaz uses the verb to indicate that he is responding to Job's previous statements. The lexicons suggest that it can imply both verbal responses and musical expression, highlighting Eliphaz's role as a speaker in this dialogue.

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 main verb governing the verse is וַיַּעַן, and he answered, which introduces Eliphaz's speech. Following this, the noun phrase אֱלִיפַז serves as the subject, identifying who is speaking.

The structure is straightforward, with Eliphaz's answer directly following the introduction, emphasizing his role as a responder in the dialogue.

Septuagint Backgroundgenerated

The Septuagint translates וַיַּעַן as ὑπολαβὼν (hypolabōn), meaning 'having taken up' or 'responding'. This choice suggests an interpretative nuance, highlighting Eliphaz's active engagement in the conversation rather than merely answering.

This rendering indicates a slight shift in focus from just answering to taking up the matter at hand, which may reflect the translators' understanding of the dialogue's dynamic.

In plain words — the whole versegenerated

Job 22:1 shows Eliphaz the Temanite replying to Job. He is one of Job's friends and begins to respond to Job's earlier statements about his suffering. This sets the stage for a deeper discussion about righteousness and God's justice.

Frequently Asked Questionsgenerated

Who is Eliphaz?

Eliphaz is one of Job's friends, a Temanite, who comes to speak with Job during his time of suffering.

What does Eliphaz's response signify?

Eliphaz's response indicates his attempt to address Job's situation and challenge his views on righteousness and God's justice.

How does the dialogue in Job develop?

The dialogue in Job develops through a series of responses from Job and his friends, exploring themes of suffering, justice, and divine wisdom.

What role does the Septuagint play in understanding this verse?

The Septuagint provides an alternative translation that can offer insights into how early readers understood Eliphaz's response.

Reflection Questionsgenerated

  1. What can we learn from Eliphaz's response about how friends should support one another in times of trouble?
  2. How does Eliphaz's perspective on God influence his response to Job?
  3. In what ways do you think Job's friends misinterpret his situation?
  4. How can we apply the lessons from this dialogue in our own conversations about suffering and faith?

The early church on this verse — how the Fathers read it

Early Church Fathers reference this verse in their writings, discussing the nature of understanding and divine wisdom in the context of Job's suffering.

Origen of AlexandriaFRAGMENTS ON Job 16.4 c. 185–253
The things that are administered by the Holy Spirit are worthy of description. Therefore, they are described, so that the reader may take advantage of the things being read.
Early Church Fathers on Job 22 →
John ChrysostomCOMMENTARY ON Job 22:2 c. 347–407
“Then Eliphaz the Temanite answered and said, ‘Is it not the Lord who teaches understanding and knowledge?’ ” After being defeated, Eliphaz eventually agrees with this.
Early Church Fathers on Job 22 →

Commentators on this verse — 6 expositors, verse by verse

Each of these wrote on Job 22:1 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Then Eliphaz the Temanite answered and said. As Eliphaz was the first that entered the discussion with Job, being perhaps the oldest man, and might be reckoned the wisest, so he gives the lead in

Read John Gill on Job 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Then Eliphaz the Temanite answered and said, Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God: therefore it cannot be that God sends prosperity to

Read Robert Jamieson on Job 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Job 22:1 Then Eliphaz the Temanite answered and said,Ver. 1. Then Eliphaz the Temanite answered and said] Abruptly, without any preface, he sets upon Job (as doth likewise Bildad, Job 25:1-6), acting the part of a spiteful caviller rather than of an ingenuous accuser; reckoning and ranking just Job among the wicked, not covertly, as before, but overtly and expressly; and then thinking to salve all by an exhortation to repentance, backed with a fair promise of a full restoration. Pulcherrima parsenesis, sed quid ad Iobum? saith Brentius, A very good exhortation, but ill applied. We shall do well to take notice what a dangerous thing it is to give way to unruly passions, which, like heavy…

Read John Trapp on Job 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

XXII.(1) Then answered Eliphaz.—Eliphaz proceeds to reply in a far more exaggerated and offensive tone than he has yet adopted, accusing Job of definite and specific crimes. He begins by asserting that the judgment of God cannot be other than disinterested, that if, therefore, He rewards or punishes, there cannot be anything personal in it.

Read Charles John Ellicott on Job 22 →
AdamClarkeAdam Clarke's Commentary on the Bible

CHAPTER XXII Eliphaz reproves Job for his attempts to clear his character and establish his innocence, 1-4. Charges him with innumerable transgressions; with oppressions towards his brethren, cruelty to the poor, hard-heartedness to the needy, and uncharitableness towards the widow and the orphan; and says it is on these accounts that snares and desolations are come upon him, 5-11. Speaks of the majesty and justice of God: how he cut off the ante-diluvians, the inhabitants of Sodom and the cities of the plain, 12-20. Exhorts him to repent and acknowledge his sins, and promises him great riches and prosperity, 21-30. NOTES ON CHAP. XXII

Read AdamClarke on Job 22 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

The third stage of the controversy.Chaps. 22-26.THIRD ADDRESS OF ELIPHAZ.1.

Read Daniel Denison Whedon on Job 22 →

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

BSBBerean Standard Bible2020

Then Eliphaz the Temanite replied:

WEBWorld English Bible2000

Then Eliphaz the Temanite answered,

MSBMajority Standard Bible2022

Then Eliphaz the Temanite replied:

NETBNew English Translation2006

Then Eliphaz the Temanite answered:

Tyndale line

KJVKing James Version1611

Then Eliphaz the Temanite answered and said,

ASVAmerican Standard Version1901

Then answered Eliphaz the Temanite, and said,

RVARevised Version, American1894

Then answered Eliphaz the Temanite, and said,

NWBWebster's Bible1833

Then Eliphaz the Temanite answered and said,

GNVGeneva Bible1599

Then Eliphaz the Temanite answered, and sayde,

Strictly literal

DBYDarby Translation1890

And Eliphaz the Temanite answered and said,

YLTYoung's Literal Translation1862

And Eliphaz the Temanite answereth and saith: —

LSVLiteral Standard Version2020

And Eliphaz the Temanite answers and says:

ILTInterlinear Literal Translation2000

Then answered Eliphaz the Themanite, and said,

ULBUnlocked Literal Bible2017

Then Eliphaz the Temanite answered and said,

From the Latin

DRADouay-Rheims (Challoner)1899

Then Eliphaz the Themanite answered, and said:

Simplified

FBVFree Bible Version2020

Then Eliphaz the Temanite responded and said,

BBEBible in Basic English1949

Then Eliphaz the Temanite made answer 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.

וַ֭andclauseverbיַּעַןhe.answerednoun phrase · subjectאֱלִיפַ֥זEliphaznoun phraseהַֽtheתֵּמָנִ֗יTemaniteוַandclauseverbיֹּאמַֽרhe.said

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 וַ֭יַּעַן אֱלִיפַ֥ז הַֽתֵּמָנִ֗י וַיֹּאמַֽר׃, which is consistent with the Septuagint's word correspondence. Both witnesses agree on the key elements of Eliphaz's response.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַ֭יַּעַן אֱלִיפַ֥ז הַֽתֵּמָנִ֗י וַיֹּאמַֽר׃

Septuagintthe Greek the translators chose, word by word
וַ֭יַּעַןὑπολαβὼνאֱלִיפַ֥זελιφαςהַֽתֵּמָנִ֗יθαιμανίτηςוַיֹּאמַֽר׃λέγει

4 of the 4 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.

Job 22:1עוּןand he answand he answeredעוּןאֱלִיפַזEliphazEliphazאֱלִיפַזתֵּימָנִיthe Temanitthe Temaniteתֵּימָנִיאָמַרand he saidand he saidאָמַרעָנָהbe occupiebe occupiedעָנָהאֵלgodgodאֵלתֵּימָןTemanTemanתֵּימָןאִיּוֹבJobJobאִיּוֹבשָׁוַעto cryto cryשָׁוַעתֵּימָנִיTemaniteTemaniteתֵּימָנִיאוֹמָרOmarOmarאוֹמָרחֻשָׁםHushamHushamחֻשָׁםצֹפַרZopharZopharצֹפַרכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Job 22:1

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.

וַ֭יַּעַן and he answeredאֱלִיפַ֥ז Eliphazהַֽתֵּמָנִ֗י the Temaniteוַיֹּאמַֽר׃ and he said
“and he answered Eliphaz the Temanite and he said”
וַ֭יַּעַןVai.ya.'an and he answered H6030 Verb · Qal · sequential imperfect third person masculine singular
332× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to sing or make music, but also to respond or give an answer. In the Bible, it is used to describe praising God in song or responding to a question. The KJV translates it as 'sing' or 'answer'.
Amplified meaning
answered and said, responded
Tyndale gloss
to dwell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
קָרָאto call: call to×אִיּוֹבJob×בַּצָּרָהdearth×מַלְאָךְmessenger×עֵדwitness×לָבָןLaban×שָׂטָןSatan×שָׁוַעto cry×
“and he answered Eliphaz the Temanite and he said”
אֱלִיפַ֥ז'e.li.Faz Eliphaz H464 Noun proper masculine
15× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Eliphaz was a friend of Job and a son of Esau, whose name means my God is gold. He is mentioned in the book of Job as one of the friends who came to comfort him. The KJV translates his name as Eliphaz.
Amplified meaning
a friend of Job
Tyndale gloss
Eliphaz
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֱלִיפַז (Eliyphaz) refers to a name meaning 'my God is (fine) gold.' It denotes both a son of Esau and a friend of Job. The entries highlight his lineage, including his mother Adah and his children, as well as his role in the Book of Job.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֱלִיפַז n.pr.m. (God of fine gold?)

son of Esau

friend of Job

base

Brown-Driver-Briggs glosses

H464 אֱלִיפַז (God of fine gold?) . son of Esau

. friend of Job

Strong's Hebrew Dictionary

464 'Eliyphaz el-ee-faz'

from 410 and 6337; God of gold; Eliphaz, the name of one of

Job's friends, and of a son of Esau:--Eliphaz.

see HEBREW for 0410

see HEBREW for 06337

Translators Brief Hebrew Lexicon

אֱלִיפַז (e.li.phaz) — Eliphaz.

A man of the Edomites living at the time of the Patriarchs, first mentioned at Gen.36.4;

son of: Esau (H6215) and Adah (H5711H);

half-brother of: Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); married to Timna (H8555);

father of: Teman (H8487), Omar (H0201), Zepho (H6825), Gatam (H1609), Kenaz (H7073), Amalek (H6002H) and Korah (H7141H)

§ Eliphaz = "my God is (fine) gold"

1) Esau's son, father of Teman

2) the Temanite friend of Job

אֱלִיפַז (e.li.phaz) — Eliphaz.

A man living at the time of the Patriarchs, first mentioned at Job.2.11

§ Eliphaz = "my God is (fine) gold"

1) Esau's son, father of Teman

2) the Temanite friend of Job

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
Easton's Bible Dictionary

Eliphaz

God his strength. (1.) One of Job’s “three friends” who visited him in his affliction (4:1). He was a “Temanite”, i.e., a native of Teman, in Idumea. He first enters into debate with Job. His language is uniformly more delicate and gentle than that of the other two, although he imputes to Job special sins as the cause of his present sufferings. He states with remarkable force of language the infinite purity and majesty of God (4:12-21; 15:12-16).

(2.) The son of Esau by his wife Adah, and father of several Edomitish tribes (Gen. 36:4, 10, 11, 16).

Smith's Bible Dictionary

(God is his strength). The son of Esau and Adah, and the father of Teman. (Genesis 36:4; 1 Chronicles 1:35,36) The chief of the "three friends" of Job. He is called "the Temanite;" hence it is naturally inferred that he was a descendant of Teman. On him falls the main burden of the argument, that God’s retribution in this world is perfect and certain, and that consequently suffering must be a proof of previous sin. Job 4,5,15,22. The great truth brought out by him is the unapproachable majesty and purity of God. (Job 4:12-21; 15:12-16) [JOB, JOB, BOOK OF]

American Tract Society Bible Dictionary

A native of Teman, and friend of Job, Job 2:11. Compare Ge 36:10. He seems to have been older than Bildad and Zophar, and was the first address Job, Job 4:1-5:27 15:1-35 22:1-30.

Hitchcock's Bible Names Dictionary

the endeavor of God

The company it keepswords that stand beside it more often than chance
בֵּןson: child×עֵשָׂו(Mount) Esau×תֵּימָנִיTemanite×אֵ֫לֶּהthese×יָלַדto beget×עוּןto dwell×תֵּימָןTeman×אוֹמָרOmar×
“and he answered Eliphaz the Temanite and he said”
הַֽתֵּמָנִ֗יha.te.ma.Ni the Temanite H8489 Particle · noun gentilic masculine singular absolute
8× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A Temanite is a descendant of Teman, a grandson of Esau and a duke of Edom. The term is used in the Bible to describe someone from the region of Teman, east of Idumea.
Amplified meaning
a descendant of Teman, a duke of Edom
Tyndale gloss
Temanite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

תֵּימָנִי (teymaní) refers to a Temanite, someone from Teman, a region east of Idumea. It is derived from תֵּימָן (Teman), which is associated with Esau's grandson and a duke of Edom. The entries consistently identify it as a descriptor for a descendant or inhabitant of Teman.

Brown-Driver-Briggs Hebrew Lexicon (full)

תֵּימָנִי adj.gent. the land of the Temanites

base

Brown-Driver-Briggs glosses

H8489 תֵּימָנִי the land of the Temanites

Strong's Hebrew Dictionary

8489 Teymaniy tay-maw-nee'

patronymically from 8487; a Temanite or descendant of

Teman:--Temani, Temanite.

see HEBREW for 08487

Translators Brief Hebrew Lexicon

תֵּימָנִי (te.ma.ni) — Temanite.

Someone from Teman

Group of te.man (תֵּימָן "Teman" H8487H)

§ Temanite or Temani "southward"

1) an inhabitant of Teman located east of Idumea

2) a descendant of Teman, the grandson of Esau and a duke of Edom

Morphologythe parsing behind the code
Berean parsing
Art | Ngmsa — Particle · noun gentilic masculine singular absolute
HTd/Ngmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Temanite

A man of Teman, the designation of Eliphaz, one of Job’s three friends (Job 2:11; 22:1).

Smith's Bible Dictionary

an inhabitant of Teman.

Nave's Topical Bible

→ See TEMAN

The company it keepswords that stand beside it more often than chance
אֱלִיפַזEliphaz×עוּןto dwell×תַּחַתunderneath: under×חֻשָׁםHusham×אֶ֫רֶץland: soil×בִּלְדַּדBildad×שׁוּחִיShuhite×צֹפַרZophar×
“and he answered Eliphaz the Temanite and he said”
וַיֹּאמַֽר׃vai.yo.Mar and he said H559 Verb · Qal · sequential imperfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
כֹּהthus×אָדוֹןLord×יהוהYHWH/God×שְׁמוּאֵלShemuel×
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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