Follow the speakers

• אָמְרוּ: am-RU, they said; third-person plural, either gender.
• אָמַרְתָּ: a-MAR-ta, you said; second-person masculine singular.
• אָמַר: a-MAR, he said; third-person masculine singular.
• אָמְרָה: am-RA, she said; third-person feminine singular.
• אָמַרְתִּי: a-MAR-ti, I said; first-person singular, either gender.

Amru and amarti do not distinguish gender. These are five selected forms with the meanings practiced in our passages, not a complete table of Hebrew verb forms.

a-NI a-MAR-ti: “I said.” This English rendering is by Messianic Yeshiva. Ani is the pronoun I; amarti is the finite verb. The verb already expresses first-person singular subject information, even without a separate ani.

Ani’s hataf-patah supplies its opening a; amarti’s sheva under resh adds no vowel in our reading. Do not silence ani’s combined vowel sign or add a vowel between r and t. This is an action report, not “I am said.”

I identifies the psalm’s speaking voice. Neither the selected words nor a superscription here supplies a name. The earlier Genesis use of amarti does not turn this speaker into Yaakov; the form is not itself a name for David or Hashem.

The selection leaves out the circumstance of alarm and the content of the remembered statement. The wider poem moves through distress toward gratitude. Keep those contextual details distinct from the short rendering I said.

a-MAR-ta: “you said.” This English rendering is by Messianic Yeshiva. The form is second-person masculine singular, pointing here to Hashem, whom Moshe addresses.

Moshe is the present speaker. He recalls words that Hashem addressed to him: God’s assurance that He knew Moshe by name and that Moshe had found favor with Him. Moshe is therefore the recipient of that recalled assurance, while Hashem is the subject of the selected verb.

The card contains neither person’s name, a separate ata nor a recipient expression. Form and surrounding context work together. The stronger syllable remains MAR, as in the earlier source.

• Amarti: first-person singular in both Genesis 31:31 and Psalm 116:11. Yaakov recalls his own fearful thought in Genesis; the psalm’s speaking voice recalls its own alarmed statement. The same form does not establish the same named speaker.
• Amarta: second-person masculine singular in both Genesis 32:13 and Exodus 33:12. Hashem is addressed and is the subject of the earlier saying in both. The present speakers differ: Yaakov in Genesis, Moshe in Exodus.

The forms preserve grammatical relationships across these settings. The passages identify who occupies each role and what earlier words are being recalled.

Choose אָמְרוּ לִי, am-RU li: “They said to me.” Amru reports the friends’ action as a plural subject. Li points to Leah, the current speaker, as recipient.

Amar would report one masculine subject: he said to me. Amra would report one feminine subject: she said to me. Neither preserves the supplied plural group as the subject. Leah’s gender does not change the plural subject into she.

• Genesis 20:5: am-RA, she said. The feminine singular subject is Sarah, within Avimelekh’s report to Hashem. Avraham is the person called brother.
• Exodus 12:33: am-RU, they said. The plural subject is the Egyptians; the narrator reports their words while Israel is urged to leave.
• Your new passage: Psalm 116:11 has a-NI a-MAR-ti, the psalm voice’s own report; Exodus 33:12 has a-MAR-ta, Moshe recalling Hashem’s words while addressing him.
• Form evidence: for example, amra has resh’s qamats and final he; amru has shuruk. Both have mem’s locally unvoiced sheva in our modern model. Amarti and amarta instead retain mem’s patah and have sheva under resh.
• Scope: the verb-only cards omit names, quoted messages and recipient expressions. Psalm’s card includes ani but still leaves out the circumstance and message.

A strong account uses both the printed form and the source context. It does not turn every he, vav or sheva into a universal rule, or treat these selected past-action renderings as a rule for every Hebrew verb.

• אָמַרְתִּי, a-MAR-ti: I said.
• אָמַרְתָּ, a-MAR-ta: you said, masculine singular.
• אָמַר, a-MAR: he said.
• אָמְרָה, am-RA: she said.
• אָמְרוּ, am-RU: they said.

In the last two forms, mem has sheva rather than the patah of the first three. Keep the taught local readings and stress.

Psalm 116:11 opens אֲנִי אָמַרְתִּי, a-NI a-MAR-ti, I said: the psalm voice recalls its own statement in alarm. In Exodus 33:12, Moshe addresses Hashem and recalls Hashem’s assurance to him; Hashem is the subject of amarta, not Moshe.

Choose one point that needed help—pointing, stress, person, number or source identity. Revisit its lesson, then attempt it again later without the model.