Proverbs 9:16 — Word Study
WLCמִי־ פֶ֭תִי יָסֻ֣ר הֵ֑נָּה וַחֲסַר־ לֵ֝֗ב וְאָ֣מְרָה לּֽוֹ׃
BSAWhoevermîy [any person, whoso] [is] simplepᵉthîy [naive, lacking discernment] let him turn inçûwr▸ [come aside, turn aside to] herehênnâh [to this place] she saysʼâmar who lackschâçêr [is devoid of, wants] judgmentlêb [understanding, wisdom]
| 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 |
| וַחֲסַר־ | and [one] lacking of | Conjunction |
| לֵ֝֗ב | heart | Noun common, masculine singular absolute |
| וְאָ֣מְרָה | and she says | Verb, Qal, sequential 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: and as for him that wanteth understanding, she saith to him, |
| ASV | Whoso is simple, let him turn in hither; And as for him that is void of understanding, she saith to him, |
| YLT | 'Who [is] simple? let him turn aside hither.' And whoso lacketh heart — she 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 is without sense, she says: |
Translations agree on the invitation to the naive, using פֶּתִי consistently across versions.
The sentence structure is straightforward, with a main clause followed by an imperative and a declarative phrase, making the invitation clear.
8 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 9:16
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 9:16 presents Wisdom as a figure calling out to those who lack discernment, inviting them to come and learn. This passage emphasizes the importance of seeking understanding and contrasts the allure of foolishness with the richness of wisdom. The surrounding verses highlight the consequences of ignoring this invitation and the dangers of folly, making the call to wisdom even more urgent.
Cross References
The Key Word — פֶּתִי, Fe.tigenerated
The word פֶּתִי (pethiy) describes someone who is naive or simple, lacking discernment. It indicates a state of being easily influenced and open to folly. This term appears in contexts where wisdom is contrasted with foolishness, as seen in Proverbs 1:22.
As a noun, it captures both the essence of simplicity and the potential for growth in understanding. The parsing indicates it is a masculine singular noun, emphasizing its application to individuals who may be unaware of the complexities of life.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses naive for פֶּתִי, which is also reflected in the KJV and ASV.
Sentence Structuregenerated
The finite verb אָמַר (amar), she says, governs the sentence, with two main clauses following it: the subject מִי (mi), who, and the predicate פֶ֭תִי (pethiy), is naive. This structure highlights the direct address of Wisdom to the naive.
The Hebrew word order places emphasis on the invitation, with the adverb הֵ֑נָּה (hennah), here, indicating the specific location of the invitation.
Septuagint Backgroundgenerated
The Septuagint translates פֶּתִי as ἀφρονέστατος (aphronestatos), meaning 'most foolish' or 'most senseless'. This choice broadens the concept of simplicity to include a lack of understanding and insight.
The Greek rendering captures the essence of naivety while also implying a deeper foolishness, emphasizing the need for wisdom.
In plain words — the whole versegenerated
Proverbs 9:16 shows Wisdom calling out to those who are simple, inviting them to turn in and seek understanding. This verse emphasizes the importance of making wise choices and the dangers of lacking judgment.
Frequently Asked Questionsgenerated
Being simple refers to a lack of discernment or understanding, indicating someone who is easily influenced and may not recognize the consequences of their choices.
Wisdom calls out and invites those who lack judgment to turn aside and seek her teachings, emphasizing the importance of gaining understanding.
Ignoring the invitation of Wisdom can lead to foolish choices and ultimately to negative outcomes, as highlighted in the surrounding verses.
One can become less naive by seeking knowledge, understanding, and wisdom, actively learning from experiences and teachings.
Reflection Questionsgenerated
- In what areas of my life do I need to seek wisdom instead of remaining naive?
- How can I respond to Wisdom's invitation in my daily decisions?
- What steps can I take to grow in understanding and discernment?
- How can I help others who are simple to seek wisdom?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting how Wisdom invites the naive to her feast, emphasizing the importance of seeking understanding.
Whoever is simple, let him turn here, etc. Wisdom also seems to invite the little ones and the foolish to her feast with nearly the same words;Early Church Fathers on Proverbs 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 9:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhoso [is] simple, let him turn in hither,.... The harlot's house, Popish chapels and churches.
Read John Gill on Proverbs 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him, Whoso is simple, let him turn in hither: and 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; which title is not given to them by her, for such a reproach would not have allured them, but driven them away; but by Solomon, who represents the matter of her invitation in his own words, that he might discover the truth of the business, and thereby dissuade and deter those whom she invited.
Read Matthew Poole on Proverbs 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 9:16 Whoso [is] simple, let him turn in hither: and [as for] him that wanteth understanding, she saith to him,Ver. 16. Who is simple.] Wisdom’ s own words. Take heed, saith our Saviour; they come unto you "in sheep’ s clothing"; but trust them not, for "with fair words and flattering speeches they deceive the hearts of the simple" Samuel himself could not have spoken more gravely, severely, divinely to Saul, than the fiend at Endor did. When the devil himself puts on gravity and religion, who can marvel at the hypocrisy of men?
Read John Trapp on Proverbs 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Whoso is simple . . .—She imitates Wisdom closely in her address: Satan, too, transforms himself into an “angel of light” (2 Corinthians 11:14). Folly attracts those undecided characters who are in the right track, but have not the constancy to persevere in it; who, “in time of temptation, fall away.”
Read Charles John Ellicott on Proverbs 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Whoso is simple, let him turn in hither] FOLLY or PLEASURE here personified, uses the very same expressions as employed by Wisdom, Proverbs 9:4. Wisdom says, "Let the simple turn in to me." No, says Folly, "Let the simple turn in to me." If he turn in to Wisdom, his folly shall be taken away and he shall become wise; if he turn in to Folly, his darkness will be thickened, and his folly will remain. Wisdom sets up her school to instruct the ignorant: Folly sets her school up next door, to defeat the designs of Wisdom. Thus the saying of the satirist appears to be verified: - "Wherever God erects a house of prayer, The devil surely builds a chapel there. And it is found upon…
Read AdamClarke on Proverbs 9 →CambridgeThe Cambridge Bible for Schools and CollegesProverbs 9:13-18. The Introduction, or first main division of the Book, ends with the contrasted picture of Folly. She too has her house, at the door of which she sits (Proverbs 9:14); she too, though the charm of secrecy is added to her enticements (Proverbs 9:17), is seen flaunting shamelessly, in the high places of the city (Proverbs 9:14), and bruits abroad her noisy invitation, not only to attract the vicious (Proverbs 9:16), but to beguile, if it may be, the passers by who are going right on their way (Proverbs 9:15).
Read Cambridge on Proverbs 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Turn in hither — “The feast of reason” and virtue to which wisdom invites is, as becomes its pure and elevated character, a public entertainment — open to the day — without blinds, or screens, or
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 simple, let him turn in here,” she says to those who lack understanding.
Tyndale line
Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him,
Whoso is simple, let him turn in hither; And as for him that is void of understanding, she saith to him,
Whoso is simple, let him turn in hither: and as for him that is void of understanding, she saith to him,
Whoever is simple, let him turn in hither: and 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, shee sayth also,
Strictly literal
Whoso is simple, let him turn in hither. And to him that is void of understanding she saith,
'Who [is] simple? let him turn aside hither.' And whoso lacketh heart — she said to him,
“Who [is] simple? Let him turn aside here.” And whoever lacks heart—she said to him,
Whoso is simple, let him turn in hither; and as for him that is void of sense, she saith to him,
“Let anyone who is naive turn aside here,” she says to those who have no sense.
From the Latin
He that is a little one, let him turn to me. And to the fool 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 is without 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 is supported by the Septuagint, which matches five of the eight words in this verse. The Dead Sea Scrolls contain partial restorations but align closely with the Masoretic Text, indicating a high degree of agreement among witnesses.
מִי־ פֶ֭תִי יָסֻ֣ר הֵ֑נָּה וַחֲסַר־ לֵ֝֗ב וְאָ֣מְרָה לּֽוֹ׃
5 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.
[מי] [פתי] [יסר] [הנה] [וחסר] לב ואמרה [ל׳ו]
1 word on the leather — 1 partly restored, 6 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 Proverbs 9:16
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
Conj | Adj — ConjunctionHC/Aamsc
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)
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms