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Deuteronomy 19:7 — Word Study

Depth

WLCעַל־ כֵּ֛ן אָנֹכִ֥י מְצַוְּךָ֖ לֵאמֹ֑ר שָׁלֹ֥שׁ עָרִ֖ים תַּבְדִּ֥יל לָֽךְ׃ ס

BSAThis is whyʻal [for this reason, therefore] Iʼânôkîy [the Lord, the Commander] am commandingtsâvâh [giving orders, appointing] you to set apartbâdal [separate, divide] threeshâlôwsh [a specific number, thrice] citiesʻîyr [towns, places of refuge]

Word
Listen & take awayDeuteronomy 19
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 7 is in this 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 (Lakh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Deuteronomy 19:7quick helps
In a sentenceGod commands the Israelites to set apart three cities for refuge.
Who is speakingThe Lord, asserting His authority.
Where we areIn the context of laws regarding cities of refuge.
The hard wordתַּבְדִּ֥יל
Take awayThe command is for their own benefit.
5 commentators on this verse Gill, Jamieson, Ellicott, Cambridge & more — read them › clause subjectאָנֹכִי verbבָּדַל 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 — Deuteronomy 19:7

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 — Cities of Refugegenerated

6Otherwise, the avenger of blood might pursue the manslayer in a rage, overtake him if the distance is great, and strike him dead though he did not deserve to die, since he did not intend any harm.
7This is why I am commanding you to set apart for yourselves three cities.
8And if the LORD your God enlarges your territory, as He swore to your fathers, and gives you all the land He promised them,
9and if you carefully keep all these commandments I am giving you today, loving the LORD your God and walking in His ways at all times, then you are to add three more cities to these three.

Deuteronomy 19:7 is part of a larger set of laws given to the Israelites regarding cities of refuge, where individuals who accidentally kill someone can flee for safety. This command emphasizes the importance of justice and mercy in the community, ensuring that those who did not intend harm have a place to seek protection. The surrounding verses outline the conditions under which these cities are to be established and the responsibilities of the people.


Cross References


The Key Word תַּבְדִּ֥יל, tav.Dilgenerated

The verb בָּדַל (*badal*) means to separate or divide. In this context, it indicates the act of setting apart cities specifically for refuge, highlighting the need for distinction between those who are guilty and those who are innocent.

The Hiphil form indicates a causative action, meaning that the Israelites are to actively set apart these cities, creating a safe haven for those in need. This reflects God's concern for justice and protection within the community.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses set apart for תַּבְדִּ֥יל.


Sentence Structuregenerated

The main verb מְצַוְּךָ֖ (*me.tza.ve.Kha*) governs the clause, indicating that the Lord is giving a command. The structure includes a prepositional phrase indicating the reason for the command and a noun phrase that specifies what is to be set apart.

The use of שָׁלֹ֥שׁ (*shalosh*) as a specific number emphasizes the intentionality behind the command, indicating exactly three cities are to be designated.


Septuagint Backgroundgenerated

The Septuagint translates תַּבְדִּ֥יל with διαστελεῖς (*diastelēs*), which means to separate or distinguish. This choice aligns with the Hebrew meaning but emphasizes the act of distinguishing these cities as places of refuge.

The Greek word choice reflects a similar concern for justice and protection, indicating that the cities are to be clearly identified and set apart for their purpose.


In plain words — the whole versegenerated

Deuteronomy 19:7 tells us that God commands the Israelites to set apart three cities for refuge. This command is part of a larger law concerning the protection of those who accidentally cause harm, ensuring they have a safe place to go. The emphasis is on justice and mercy within the community.


Frequently Asked Questionsgenerated

What is the purpose of setting apart these cities?

The cities are designated as places of refuge for individuals who accidentally cause harm, providing them safety from retribution.

How does this command reflect God's character?

It shows God's concern for justice and mercy, ensuring that unintentional wrongdoers are protected.

What are the implications for the community?

The community is responsible for upholding justice by distinguishing between intentional and unintentional acts, fostering a culture of safety.

How many cities are to be set apart?

Three cities are to be set apart, as specified in this command.


Reflection Questionsgenerated

  1. How can we apply the principle of refuge in our communities today?
  2. What does it mean to set apart something for a specific purpose?
  3. In what ways can we show mercy and justice in our interactions with others?
  4. How does this command challenge our understanding of accountability and protection?

Commentators on this verse — 5 expositors, verse by verse

Each of these wrote on Deuteronomy 19:7 itself, not merely on the chapter around it.

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

Wherefore I command thee, saying, thou shalt separate three cities for thee.

Read John Gill on Deuteronomy 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Wherefore I command thee, saying, Thou shalt separate three cities for thee. No JFB commentary on this verse.

Read Robert Jamieson on Deuteronomy 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

Deuteronomy 19:1-13. THE CITIES OF REFUGE.(See for more on this subject, Numbers 35:9, &c.; Joshua 20) (1) When the Lord thy God hath cut off the nations.—We find that the three cities of refuge on the west of Jordan were appointed by Joshua after the conquest (Joshua 20). The first three on the east of Jordan, namely, Bezer, Ramoth-Gilead, and Golan, had already been selected by Moses (Deuteronomy 4:41, &c), but Joshua assigned them to their Levitical possessors. (3) Thou shalt prepare thee a way.—Upon this phrase Rashi remarks (from the Talmud) that “Miklot! Miklot (‘Refuge! Refuge!’) was written up at the parting of the ways.” Divide the coasts of thy land . . . into three parts.—So that…

Read Charles John Ellicott on Deuteronomy 19 →
CambridgeThe Cambridge Bible for Schools and Colleges

7. Wherefore I command thee] Cp. Deuteronomy 15:11.

Read Cambridge on Deuteronomy 19 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

IN TO CITIES OF REFUGE, Deuteronomy 19:1-13.Comp. Exodus 21:13, and Numbers 35:9-34; Deuteronomy 4:41. Six cities were to be designated. Moses had already named the three east of the Jordan. Deuteronomy 4:41-43.

Read Daniel Denison Whedon on Deuteronomy 19 →

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

This is why I am commanding you to set apart for yourselves three cities.

WEBWorld English Bible2000

Therefore I command you to set apart three cities for yourselves.

MSBMajority Standard Bible2022

This is why I am commanding you to set apart for yourselves three cities.

NETBNew English Translation2006

Therefore, I am commanding you to set apart for yourselves three cities.

Tyndale line

KJVKing James Version1611

Wherefore I command thee, saying, Thou shalt separate three cities for thee.

ASVAmerican Standard Version1901

Wherefore I command thee, saying, Thou shalt set apart three cities for thee.

RVARevised Version, American1894

Wherefore I command thee, saying, Thou shalt separate three cities for thee.

NWBWebster's Bible1833

Wherefore I command thee, saying, Thou shalt separate three cities for thee.

GNVGeneva Bible1599

Wherefore I command thee, saying, Thou shalt appoint out three cities for thee.

Strictly literal

DBYDarby Translation1890

Therefore I command thee, saying, Thou shalt separate three cities for thyself.

YLTYoung's Literal Translation1862

therefore I am commanding thee, saying, Three cities thou dost separate to thee.

LSVLiteral Standard Version2020

therefore I am commanding you, saying, You separate three cities for yourself.

ILTInterlinear Literal Translation2000

Therefore do I command thee, saying, Three cities shalt thou set apart for thyself.

ULBUnlocked Literal Bible2017

Therefore I command you to select three cities for yourself.

From the Latin

DRADouay-Rheims (Challoner)1899

Therefore I command thee, that thou separate three cities at equal distance one from another.

Simplified

FBVFree Bible Version2020

This is the reason why I'm giving this order to choose three sanctuary towns.

BBEBible in Basic English1949

And so I am ordering you to see that three towns are marked out for this purpose.

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.

conjunction phraseprepositional phraseעַלthereforeכֵּ֛ןclausesubjectאָנֹכִ֥יIverbמְצַוְּ[am].commandingobjectךָ֖youprepositional phrase · prepositionalלֵ(cmp)clauseverbאמֹ֑רsayingclausenoun phrase · objectשָׁלֹ֥שׁthreeעָרִ֖יםcitiesverbתַּבְדִּ֥ילyou.will.set.apartprepositional phrase · prepositionalלָֽforךְyourself

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 Samaritan Pentateuch, which agrees word for word with the Hebrew text. The Septuagint also matches the Hebrew closely, affirming the consistency of the command across different traditions.

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

עַל־ כֵּ֛ן אָנֹכִ֥י מְצַוְּךָ֖ לֵאמֹ֑ר שָׁלֹ֥שׁ עָרִ֖ים תַּבְדִּ֥יל לָֽךְ׃ ס

Septuagintthe Greek the translators chose, word by word
עַל־διὰכֵּ֛ןτοῦτοאָנֹכִ֥יἐγώמְצַוְּךָ֖σοιלֵאמֹ֑רλέγωνשָׁלֹ֥שׁτρεῖςעָרִ֖יםπόλειςתַּבְדִּ֥ילδιαστελεῖςלָֽךְ׃ סσεαυτῷ

9 of the 9 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.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

על כן אנכי מצוך לאמר שׁלשׁ ערים תבדיל לך

Agrees with the Masoretic Text here, word for word.

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.

Deuteronomy 19:7עַלthere-there-עַלכֵּן-fore-foreכֵּןאָֽנֹכִ֫יIIאָֽנֹכִ֫יצָוָה[am] comman[am] commandingצָוָהאָמַרsayingsayingאָמַרשָׁלֹשׁthreethreeשָׁלֹשׁעִירcitiescitiesעִירבָּדַלyou will seyou will set apבָּדַלךָּfor yourselfor yourselfךָּכּוּןto establito establish: pכּוּןעוּרto rouseto rouseעוּרעַלheightheightעַלשָׁלִthirdthirdשָׁלִכֹּהthusthusכֹּהמִצְוָהcommandmencommandmentמִצְוָהכִּפֶּרto atoneto atoneכִּפֶּרכִּסֵּאthronethroneכִּסֵּאאָדוֹןLordLordאָדוֹןצָוָהto commandto commandצָוָהמֹשֶׁהMosesMosesמֹשֶׁהיהוהYHWH/GodYHWH/Godיהוהמֵאָהhundredhundredמֵאָהפַּ֫עַםbeatbeatפַּ֫עַםמִגְרָשׁpasturepastureמִגְרָשׁלָכַדto captureto captureלָכַדבַּ֫יִןbetweenbetweenבַּ֫יִןקֹ֫דֶשׁHoly PlaceHoly Placeקֹ֫דֶשׁ
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 Deuteronomy 19:7

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.

there- -fore I [am] commanding you saying three cities you will set apart for yourself
עַל־'al- there- H5921 Preposition
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Amplified meaning
for this reason, therefore
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי עַל כֵּן forasmuch as

base

עַל, עָ֑ל

subst. height

As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

Upon, of the substratum upon which an object in any way rests, or on which an action is performed

of clothing, etc., which any one wears

With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

Of what rests heavily upon a person, or is a burden to him

Of a duty, payment, care, etc., imposed upon a person, or devolving on him

על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Brown-Driver-Briggs glosses

H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears

. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

. Of what rests heavily upon a person, or is a burden to him

. Of a duty, payment, care, etc., imposed upon a person, or devolving on him

. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

. חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Strong's Hebrew Dictionary

5921 `al al

properly, the same as 5920 used as a preposition (in the

singular or plural often with prefix, or as conjunction with a

particle following); above, over, upon, or against (yet always

in this last relation with a downward aspect) in a great

variety of applications (as follow):--above, according

to(-ly), after, (as) against, among, and, X as, at, because

of, beside (the rest of), between, beyond the time, X both

and, by (reason of), X had the charge of, concerning for, in

(that), (forth, out) of, (from) (off), (up-)on, over, than,

through(-out), to, touching, X with.

see HEBREW for 05920

Translators Brief Hebrew Lexicon

עַל (al) — upon.

prep

1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards

1b) above, beyond, over (of excess)

1c) above, over (of elevation or pre-eminence)

1d) upon, to, over to, unto, in addition to, together with, with (of addition)

1e) over (of suspension or extension)

1f) by, adjoining, next, at, over, around (of contiguity or proximity)

1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)

1h) to (as a dative)

[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.

conj

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
The company it keepswords that stand beside it more often than chance
there- -fore I [am] commanding you saying three cities you will set apart for yourself
כֵּ֛ןken -fore H3651 Adverb
771× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means 'so' or 'thus', often used to show agreement or confirmation, like in the book of Genesis. It can also mean 'rightly' or 'justly', as in doing something the correct way. It appears in various forms throughout the Old Testament.
Tyndale gloss
right
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כֵּן adj. right, veritable, honest

right

veritable, true

pl. concr. honest (men)

base

כִּי עַל כֵּן forasmuch as

base

כֵּן adv. so

base

Brown-Driver-Briggs glosses

H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so

Strong's Hebrew Dictionary

3651 ken kane

from 3559; properly, set upright; hence (figuratively as

adjective) just; but usually (as adverb or conjunction)

rightly or so (in various applications to manner, time and

relation; often with other particles):--+ after that

(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be

(for which) cause, + following, howbeit, in (the) like

(manner, -wise), X the more, right, (even) so, state,

straightway, such (thing), surely, + there (where)-fore, this,

thus, true, well, X you.

see HEBREW for 03559

Translators Brief Hebrew Lexicon

כֵּן (ken) — right.

adv

adj

1) right, just, honest, true, veritable

1a) right, just, honest

1b) correct

1c) true, veritable

[כִּי עַל] כֵּן ([ki al] ken) — as.

adv

forasmuch as, since

כֵּן (ken) — so.

adv

1) so, therefore, thus

1a) thus, so

1b) just so

1c) therefore

1d) so...as (paired with adv)

1e) then

1f) forasmuch as (in phrase)

1g) (with prep)

1g1) therefore, this being so (specific)

1g2) hitherto

1g3) therefore, on this ground (general)

1g4) afterwards

1g5) in such case

Aramaic equivalent: ken (כֵּן "thus" H3652)

Morphologythe parsing behind the code
Berean parsing
HD — Adverb
HD
The company it keepswords that stand beside it more often than chance
there- -fore I [am] commanding you saying three cities you will set apart for yourself
אָנֹכִ֥י'a.no.Khi I H595 Pronoun
359× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This simple Hebrew word just means 'I', referring to the speaker, like in Genesis 27 where Esau says 'I' when talking to his father Isaac.
Amplified meaning
the Lord, the Commander
Tyndale gloss
I
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I

base

Brown-Driver-Briggs glosses

H595 אָֽנֹכִ֫י, אָנֹ֑כִי I

Strong's Hebrew Dictionary

595 'anokiy aw-no-kee'

sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X

which.

Translators Brief Hebrew Lexicon

אָֽנֹכִ֫י (a.no.khi) — I.

I (first pers. sing.)

Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp1bs
there- -fore I [am] commanding you saying three cities you will set apart for yourself
מְצַוְּךָ֖me.tza.ve.Kha [am] commanding you H6680 Verb piel participle (active) masculine singular common · suffix
494× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To command or give orders, as seen in the Bible when God gives charge to his people. It can also mean to appoint or ordain someone for a task. This word is used in various forms throughout the Old Testament.
Amplified meaning
giving orders, appointing
Tyndale gloss
to command
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order

base

Brown-Driver-Briggs glosses

H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order

Strong's Hebrew Dictionary

6680 tsavah tsaw-vaw'

a primitive root; (intensively) to constitute,

enjoin:--appoint, (for-)bid, (give a) charge, (give a, give

in, send with) command(-er, -ment), send a messenger, put,

(set) in order.

Translators Brief Hebrew Lexicon

צָוָה (tsa.vah) — to command.

1) to command, charge, give orders, lay charge, give charge to, order

1a)(Piel)

1a1) to lay charge upon

1a2) to give charge to, give command to

1a3) to give charge unto

1a4) to give charge over, appoint

1a5) to give charge, command

1a6) to charge, command

1a7) to charge, commission

1a8) to command, appoint, ordain (of divine act)

1b) (Pual) to be commanded

Morphologythe parsing behind the code
Berean parsing
V-Piel | Suff — Verb piel participle (active) masculine singular common · suffix
HVprmsc/Sp2ms
there- -fore I [am] commanding you saying three cities you will set apart for yourself
לֵאמֹ֑רle.Mor saying H559 Preposition · verb qal infinitive construct common
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
HR/Vqcc — Preposition · verb qal infinitive construct common
HR/Vqcc
The company it keepswords that stand beside it more often than chance
there- -fore I [am] commanding you saying three cities you will set apart for yourself
שָׁלֹ֥שׁsha.Losh three H7969 Noun common · both singular absolute
432× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means three or thrice, and is used to describe quantities or repetitions in the Bible. It appears in various forms, including three, third, and thirteen.
Amplified meaning
a specific number, thrice
Tyndale gloss
three
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad

base

Brown-Driver-Briggs glosses

H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad

Strong's Hebrew Dictionary

7969 shalowsh shaw-loshe'

or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};

or shloshah {shel-o-shaw'}; a primitive number; three;

occasionally (ordinal) third, or (multipl.) thrice:--+ fork,

+ often(-times), third, thir(-teen, -teenth), three, + thrice.

Compare 7991.

see HEBREW for 07991

Translators Brief Hebrew Lexicon

שָׁלֹשׁ (sha.losh) — three.

1) three, triad

1a) 3, 300, third

Aramaic equivalent: te.lat (תְּלָת "three" H8532)

Morphologythe parsing behind the code
Berean parsing
Adj — Noun common · both singular absolute
HNcbsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(shalosh; treis).

See NUMBER.

American Tract Society Bible Dictionary

The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.

there- -fore I [am] commanding you saying three cities you will set apart for yourself
עָרִ֖ים'a.Rim cities H5892 Noun common · masculine plural absolute
1,090× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word refers to a city or town, often a place with a wall or a watchman. It is used to describe a settlement or encampment, like the city of Ai, which is mentioned in the book of Joshua. The word is used to identify specific locations in the Bible.
Amplified meaning
towns, places of refuge
Tyndale gloss
excitement
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.

Brown-Driver-Briggs Hebrew Lexicon (full)

עִיר n.[m.] excitement;—of terror; of rage

base

עִיר 1092 n.f. city, town

city, town, abode of men

of fortress in a city

appar. fortified place, of any size

base

Brown-Driver-Briggs glosses

H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men

. of fortress in a city

. appar. fortified place, of any size

Strong's Hebrew Dictionary

5892 `iyr eer

or (in the plural) par {awr}; or ayar (Judges 10:4)

{aw-yar'}; from 5782 a city (a place guarded by waking or a

watch) in the widest sense (even of a mere encampment or

post):--Ai (from margin), city, court (from margin), town.

see HEBREW for 05782

Translators Brief Hebrew Lexicon

עִיר (ir) — excitement.

1) excitement, anguish

1a) of terror

עִיר (ir) — city.

1) city, town (a place of waking, guarded)

1a) city, town (a place of waking, guarded)

1a) city, town

עִיר (ir) — City (of On).

Combined with on (אֹן "On" H0204)

This name means city, town

Another name of on (אֹן "On" H0204)

עִיר (ir) — Ir-.

#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;

son of: Tehinnah (H8468)

Morphologythe parsing behind the code
Berean parsing
N-fp — Noun common · masculine plural absolute
HNcmpa
Bible dictionarieson the English sense
Smith's Bible Dictionary

The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city." The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses.…

Nave's Topical Bible

→ Ancient Ge 4:17; 10:10-12

→ Fortified Nu 32:36; De 9:1; Jos 10:20; 14:12; 2Ch 8:5; 11:10-12; 17:2,19; 21:3; Isa 23:11

→ Gates of

See GATES

→ Designated as

Royal Jos 10:2; 1Sa 27:5; 2Sa 12:26; 1Ch 11:7

Treasure Ge 41:48; Ex 1:11;

- First mention of

Ge 4:17

- Designed for habitations

Ps 107:7,36

- Often built to perpetuate a name

Ge 11:4

- Often founded and enlarged by blood and rapine

Mic 3:10; Hab 2:12

- BUILT

. Of brick and slime

Ge 11:3

. Of stone and wood

Ps 102:14; Eze 26:12

. Of brick and mortar

Ex 1:11,14

. On solid foundations

Thompson Chain Reference topics

(1) General References to

Ge 11:4; 18:24; 41:48; Nu 13:28; De 6:10; 2Ki 13:25

Ps 55:9; Mic 5:14

(2) Fenced

Nu 32:17; De 3:5; Jos 10:20; 2Ki 18:13; 2Ch 14:6; 17:2

2Ch 19:5; 21:3; 33:14; Jer 5:17

there- -fore I [am] commanding you saying three cities you will set apart for yourself
תַּבְדִּ֥ילtav.Dil you will set apart H914 Verb · Hiphil · imperfect second person masculine singular
42× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to separate or divide, and is used in various contexts, including to set apart or make a distinction. It is translated as divide, separate, or difference in the KJV.
Amplified meaning
separate, divide
Tyndale gloss
to separate
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בָּדַל (badal) is a Hebrew verb meaning to divide or separate. It encompasses various senses, including making distinctions between clean and unclean or holy and profane. The word can also imply setting apart or severing, with reflexive forms indicating self-separation. The entries consistently highlight its use in both literal and figurative contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

[בָּדַל] vb. be divided, separate

Hiph. divide, separate

divide, separate, subj. God

separate, set apart

make a distinction between clean and unclean, holy and profane

divide into parts

Niph.

(reflex. of Hiph. 2)

pass. be separated

base

Brown-Driver-Briggs glosses

H914 בָּדַל be divided, separate . divide, separate . divide, separate, subj. God

. separate, set apart

. make a distinction between clean and unclean, holy and profane

. divide into parts

. . (reflex. of Hiph. 2)

. pass. be separated

Strong's Hebrew Dictionary

914 badal baw-dal'

a primitive root; to divide (in variation senses literally or

figuratively, separate, distinguish, differ, select, etc.):--

(make, put) difference, divide (asunder), (make) separate

(self, -ation), sever (out), X utterly.

Translators Brief Hebrew Lexicon

בָּדַל (ba.dal) — to separate.

1) to divide, separate

1a) (Hiphil)

1a1) to divide, separate, sever

1a2) to separate, set apart

1a3) to make a distinction, difference

1a4) to divide into parts

1b) (Niphal)

1b1) to separate oneself from (reflexive of 1a2)

1b2) to withdraw from

1b3) to separate oneself unto

1b4) to be separated

1b5) to be excluded

1b6) to be set apart

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singular
HVhi2ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a-part' (badh, "separation," i.e. alone, by oneself; niddah, "uncleanness" i.e. something put away: "an abomination"): In Zec 12:12-14 the former word is used eleven times with powerful effect to indicate the separation of families and the isolation of wives through excessive grief in Jerusalem on account of the slain Messiah. The latter word signifies removal from ceremonial uncleanness (Le 15:19; 18:19; Eze 22:10). In Greek, kat' idian, "by themselves," of marked significance as expressing Christ's desire for privacy in prayer, alone or with His disciples; either in a desert (Mt 14:13); a mountain (Mt 14:23); or a…

there- -fore I [am] commanding you saying three cities you will set apart for yourself
לָֽךְ׃ סLakh for yourself H9031 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

ךָּ (ka) — you.

Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular

Morphologythe parsing behind the code
Berean parsing
HRd/Sp2ms — Preposition · suffix
HRd/Sp2ms
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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