Leviticus 2:14 — Word Study
WLCוְאִם־ תַּקְרִ֛יב מִנְחַ֥ת בִּכּוּרִ֖ים לַיהוָ֑ה אָבִ֞יב קָל֤וּי בָּאֵשׁ֙ גֶּ֣רֶשׂ כַּרְמֶ֔ל תַּקְרִ֕יב אֵ֖ת מִנְחַ֥ת בִּכּוּרֶֽיךָ׃
BSAIfʼim [in the event that, when] you bringqârab▸ a grain offeringminchâh [meal offering, gift of firstfruits] of firstfruitsbikkûwr [early produce, initial harvest] to the LORDYᵉhôvâh [Yehovah, the covenant God] you shall offerqârab▸ [present, bring near] crushedgeres heads of new grainʼâbîyb [beaten grain, parched ears, fresh ears, green corn] roastedqâlâh [parched, dried] on the fireʼêsh [flames, burning]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| תַּקְרִ֛יב | you will present | Verb, Hiphil, imperfect second person masculine singular |
| מִנְחַ֥ת | a grain offering of | Noun common, feminine singular construct |
| בִּכּוּרִ֖ים | first-fruits | Noun common, masculine plural absolute |
| לַיהוָ֑ה | to Yahweh | Preposition, noun proper |
| אָבִ֞יב | young barley ear[s] | Noun common, both singular absolute |
| קָל֤וּי | roasted | Verb, Qal, participle (passive) masculine singular |
| בָּאֵשׁ֙ | in the fire | Preposition, noun common both singular absolute |
| גֶּ֣רֶשׂ | groats of | Noun common, masculine singular construct |
| כַּרְמֶ֔ל | new corn | Noun common, masculine singular absolute |
| תַּקְרִ֕יב | you will present | Verb, Hiphil, imperfect second person masculine singular |
| אֵ֖ת | the object marker | Particle |
| מִנְחַ֥ת | [the] grain offering of | Noun common, feminine singular construct |
| בִּכּוּרֶֽיךָ׃ | first-fruits your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If you bring a grain offering of firstfruits to the LORD, you shall offer crushed heads of new grain roasted on the fire. |
| KJV | And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears. |
| ASV | And if thou offer a meal-offering of first-fruits unto Jehovah, thou shalt offer for the meal-offering of thy first-fruits grain in the ear parched with fire, bruised grain of the fresh ear. |
| YLT | 'And if thou bring near a present of first-ripe [fruits] to Jehovah, — of green ears, roasted with fire, beaten out [corn] of a fruitful field thou dost bring near the present of thy first-ripe [fruits], |
| WEB | “‘If you offer a meal offering of first fruits to Yahweh, you shall offer for the meal offering of your first fruits fresh heads of grain parched with fire and crushed. |
| BBE | And if you give a meal offering of first-fruits to the Lord, give, as your offering of first-fruits, new grain, made dry with fire, crushed new grain. |
The translations agree on the term בִּכּוּרִים as 'firstfruits'.
The sentence consists of a conditional clause followed by a directive, clearly outlining the action to be taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרַב
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 — Leviticus 2:14
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 — Instructions for Grain Offeringsgenerated
Leviticus 2:14 provides detailed instructions for the Israelites on how to present a grain offering of firstfruits to the LORD. This offering symbolizes gratitude and recognition of God's provision, reflecting the importance of giving back to God from the first yield of the harvest. The surrounding verses elaborate on the requirements for offerings, emphasizing the significance of purity and intention in worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 22:29 | When you sacrifice a thank offering to the LORD, offer it so that it may be acceptable on your behalf. |
| 2 | Leviticus 23:10–14 | “Speak to the Israelites and say, ‘When you enter the land that I am giving you and you reap its harvest, you are to bring to the priest a sheaf of the firstfruits of your harvest. |
| 3 | Genesis 4:3 | So in the course of time, Cain brought some of the fruit of the soil as an offering to the LORD, |
| 4 | Numbers 28:2 | “Command the Israelites and say to them: See that you present to Me at its appointed time the food for My offerings by fire, as a pleasing aroma to Me. |
| 5 | Deuteronomy 26:2 | you are to take some of the firstfruits of all your produce from the soil of the land that the LORD your God is giving you and put them in a basket. Then go to the place the LORD your God will choose as a dwelling for His Name, |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — בִּכּוּרִ֖ים, bi.ku.Rimgenerated
The word בִּכּוּרִים (bikkuwrim) refers to the first fruits of a harvest, which were offered to God as a sign of gratitude and worship. It highlights the practice of dedicating the initial yield of crops to the Lord, particularly during significant agricultural festivals.
This term is built from the root meaning 'to be ripe', indicating its agricultural context. The parsing shows it as a masculine plural noun, emphasizing the collective nature of the first fruits being presented.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB) as the base text, which uses firstfruits to convey the meaning of בִּכּוּרִים.
Sentence Structuregenerated
The finite verb תַּקְרִ֛יב (tak.Riv), meaning 'you will present', governs the sentence, with several phrases detailing what is to be presented. The structure reflects a clear directive from God regarding the offering.
The sentence is composed of multiple clauses, including a conditional clause introduced by וְאִם־ (ve.'im-), which sets the stage for the action of presenting the offering.
Septuagint Backgroundgenerated
In the Septuagint, בִּכּוּרִים is rendered as πρωτογενημάτων, indicating a direct translation of the concept of first fruits. This choice maintains the agricultural significance of the term.
The Greek term emphasizes the initial yield of crops, aligning closely with the Hebrew meaning and underscoring the importance of offering the first produce to God.
In plain words — the whole versegenerated
Leviticus 2:14 explains how to bring a grain offering of firstfruits to the LORD. This offering consists of crushed heads of new grain that are roasted on the fire. It highlights the importance of giving the first and best of the harvest to God as an act of worship.
Frequently Asked Questionsgenerated
It is an offering made from the first yield of the harvest, symbolizing gratitude and dedication to God.
Offering firstfruits signifies recognition of God's provision and blessings, and it is an act of worship.
Roasting the grain is part of the preparation process, indicating that the offering is to be treated with care and respect.
The grain offering is a specific type of offering that differs from animal sacrifices, focusing on the produce of the land.
Reflection Questionsgenerated
- What are some ways I can express gratitude to God for His provision in my life?
- How can I incorporate the principle of firstfruits into my own giving?
- What does it mean to me to present my best to God?
- In what ways can I ensure that my offerings are made with intention and purity?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of offerings and sacrifices, emphasizing their significance in worship.
There are indeed four types of sacrifices that were commended. Whether they were new of new things, or roasted, or divided, or continuous.Early Church Fathers on Leviticus 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 2:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if thou offer a meat offering of thy firstfruits unto the Lord,.... This, according to Aben Ezra, was not any of the offerings of the firstfruits, which they were obliged to, as at the passover
Read John Gill on Leviticus 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears.
Read Robert Jamieson on Leviticus 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf thou offer a meat-offering of thy first-fruits, to wit, of thine own free will; for there were other first-fruits, and that of several sorts, which were prescribed, and the time, quality, and proportion of them appointed by God. See .
Read Matthew Poole on Leviticus 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 2:14 And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, [even] corn beaten out of full ears.Ver. 14. Green ears of corn.] To signify that God should be served with the firstfruits of our age, the primrose of our childhood.
Read John Trapp on Leviticus 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) And if thou offer.—The third kind of meat offering (Leviticus 2:14-16) is of the firstfruits. These verses should properly come immediately after Leviticus 2:12, since Leviticus 2:13 concludes the directions about the different kinds of minchas or bloodless offerings, with general remarks applying to all animal sacrifices. Such transpositions are not uncommon in the Hebrew Scriptures. Parched or roasted corn, as here described, was, and still is, a favourite article of food in the East (Leviticus 23:14; Joshua 5:11; 1 Samuel 17:17; 1 Samuel 25:18; 2 Samuel 17:28; Rth 2:14). It was, therefore, an appropriate meat offering. Hence the regulations about it, Leviticus 2:14-16, are the same…
Read Charles John Ellicott on Leviticus 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Green ears of corn dried by the fire] Green or half-ripe ears of wheat parched with fire is a species of food in use among the poor people of Palestine and Egypt to the present day. As God is represented as keeping a table among his people, (for the tabernacle was his house, where he had the golden table, shewbread, c.,) so he represents himself as partaking with them of all the aliments that were in use, and even sitting down with the poor to a repast on parched corn! We have already seen that these green ears were presented as a sort of eucharistical offering for the blessings of seed time, and the prospect of a plentiful harvest. See Clarke on Leviticus 2:1 several other…
Read AdamClarke on Leviticus 2 →CambridgeThe Cambridge Bible for Schools and Colleges14–16. Meal-Offering of firstfruits (Heb. bikkϋrξm). The rηshξth of Lev 2:12 is not to be offered on the altar, while the ‘memorial’ of the bikkϋrξm is offered (Leviticus 2:16) as ‘an offering made by fire unto the Lord.’
Read Cambridge on Leviticus 2 →Albert Barnes1798–1870Barnes' Notes on the BibleGreen ears of corn - Rather, “fresh ears of corn;” that is, just-ripe grain, freshly gathered.
Read Albert Barnes on Leviticus 2 →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
If you bring a grain offering of firstfruits to the LORD, you shall offer crushed heads of new grain roasted on the fire.
“‘If you offer a meal offering of first fruits to Yahweh, you shall offer for the meal offering of your first fruits fresh heads of grain parched with fire and crushed.
If you bring a grain offering of firstfruits to the LORD, you shall offer crushed heads of new grain roasted on the fire.
“‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain.
Tyndale line
And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears.
And if thou offer a meal-offering of first-fruits unto Jehovah, thou shalt offer for the meal-offering of thy first-fruits grain in the ear parched with fire, bruised grain of the fresh ear.
And if thou offer a meal offering of firstfruits unto the LORD, thou shalt offer for the meal offering of thy firstfruits corn in the ear parched with fire, bruised corn of the fresh ear.
And if thou shalt offer a meat-offering of thy first-fruits to the LORD, thou shalt offer for the meat-offering of thy first-fruits, green ears of corn dried by the fire, even corn beaten out of full ears.
If then thou offer a meate offring of thy first fruites vnto the Lord, thou shalt offer for thy meate offering of thy first fruites eares of corne dryed by the fire, and wheate beaten out of the greene eares.
Strictly literal
And if thou present an oblation of thy first-fruits to Jehovah, thou shalt present as the oblation of thy first-fruits green ears of corn roasted in fire, corn beaten out of full ears.
'And if thou bring near a present of first-ripe [fruits] to Jehovah, — of green ears, roasted with fire, beaten out [corn] of a fruitful field thou dost bring near the present of thy first-ripe [fruits],
And if you bring a present of first-fruits near to YHWH, you bring the present of your first-fruits near of green ears, roasted with fire, beaten out [grain] of a fruitful field,
And if thou offer a meat-offering of the first-fruits unto the Lord: of ripe ears of corn dried by the fire, of pounded corn out of full ears, shalt thou offer the meat-offering of thy first-fruits.
If you offer a grain offering of firstfruits to Yahweh, offer fresh grain that is roasted with fire and then crushed into meal.
From the Latin
But if thou offer a gift of the firstfruits of thy corn to the Lord, of the ears yet green, thou shalt dry it at the fire, and break it small like meal, and so shalt thou offer thy firstfruits to the Lord,
Simplified
When you bring a grain offering of firstfruits to the Lord, offer crushed heads of new grain roasted on the fire.
And if you give a meal offering of first-fruits to the Lord, give, as your offering of first-fruits, new grain, made dry with fire, crushed new grain.
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 10 of the 14 words. The Samaritan Pentateuch differs by one word, using קלי (parched grain) instead of קָל֤וּי (roasted). The Dead Sea Scrolls exhibit partial restoration, with some words supplied by an editor, but largely align with the Masoretic Text.
וְאִם־ תַּקְרִ֛יב מִנְחַ֥ת בִּכּוּרִ֖ים לַיהוָ֑ה אָבִ֞יב קָל֤וּי בָּאֵשׁ֙ גֶּ֣רֶשׂ כַּרְמֶ֔ל תַּקְרִ֕יב אֵ֖ת מִנְחַ֥ת בִּכּוּרֶֽיךָ׃
10 of the 14 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.
ואם תקריב מנחת בכורים ליהוה אביב קלי באשׁ גרשׂ כרמל תקריב את מנחת בכוריך
1 word differs from the Masoretic Text: קלי (parched grain)
וכי תקריב מנחת בכורים ליהוה אביב קלוי באש גרש [כרמל] [תקריב] [את] מנחת בכורי׳ך
9 words on the leather — 2 partly restored, 3 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 Leviticus 2:14
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
prez'-ent.
See GIFT.
→ See GIFT
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs — Noun common · feminine singular constructHNcfsc
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…
בִּכּוּרִים (bikkuwrim) means 'first-fruits' and refers to the initial produce of the harvest, which was offered to God, particularly during the festival of Pentecost. It encompasses the concept of the first ripe crops and the associated rituals. The word is derived from another term meaning 'to be ripe,' indicating its agricultural roots.
בִּכּוּרִים n.m. first-fruits
base
H1061 בִּכּוּרִים first-fruits
1061 bikkuwr bik-koor'
from 1069; the first-fruits of the crop:--first fruit (-ripe
(figuratively)), hasty fruit.
see HEBREW for 01069
בִּכּוּרִים (bik.kur) — firstfruit.
1) first-fruits
1a) the first of the crops and fruit that ripened, was gathered, and offered to God according to the ritual of Pentecost
1b) the bread made of the new grain offered at Pentecost
1c) the day of the first-fruits (Pentecost)
N-cp — Noun common · masculine plural absoluteHNcmpa
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
The Hebrew word אָבִיב (*abiyb*) refers to fresh, young ears of barley and is associated with the month of Abib (or Nisan), which is linked to the Exodus and Passover. It is derived from an unused root meaning to be tender. The term appears in several Old Testament verses, including Exodus 9:31 and Deuteronomy 16:1.
אָבִיב n.m. Lv 2:14 coll. (Lag BN 207 Inf.)
fresh, young ears of barley Ex 9:31; indef. Lv 2:14 מִנְחַת בִּכּוּרִים לַיהוָה א׳ קָלוּי בָּאֵשׁ.
חֹדֶשׁ הָֽאָבִֽיב month of ear-forming, or of growing green, Abib, month of Exodus & passover, Ex 13:4 23:15 34:18, 18 (JE), Dt 16:1, 1 (1st month = c. April = הָרִאשֹׁן, הַחֹדֶשׁ הָר׳ (q.v.) in P; v. Di Ex 12:2; = postexilic נִיסָן q.v.)
done
H24 אָבִיב . fresh, young ears of barley
. month of ear-forming, or of growing green, Abib, month of Exodus $amp; passover
24 'abiyb aw-beeb'
from an unused root (meaning to be tender); green, i.e. a
young ear of grain; hence, the name of the month Abib or
Nisan:--Abib, ear, green ears of corn (not maize).
אָבִיב (a.viv) — Abib.
Month of exodus and passover (March or April)
Also named: ni.san (נִיסָן "Nisan" H5212)
This name means fresh, young barley ears, barley
N-ms — Noun common · both singular absoluteHNcbsa
קָלָה (qalah) is a Hebrew verb meaning to roast or parch. It has a primary sense related to cooking by heat, and can describe both the act of roasting and the state of being burned. The entries indicate its use in various forms, including Qal and Niphal, with examples of roasting grain and expressing burning.
[קָלָה] vb. roast, parch
Qal he roasted them with fire; grain parched with fire
Niph. my loins are filled with burning
base
H7033 קָלָה
7033 qalah kaw-law'
a primitive root (rather identical with 7034 through the idea
of shrinkage by heat); to toast, i.e. scorch partially or
slowly:--dried, loathsome, parch, roast.
see HEBREW for 07034
קָלָה (qa.lah) — to roast.
1) to roast, parch
1a) (Qal) to roast
1b) (Niphal)
1b1) to be burned
1b2) burning (participle)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
גֶּ֫רֶשׂ (geres) refers to crushed grain, specifically the result of a crushing process. It encompasses terms like groats and grits, indicating a focus on the physical state of grain that has been processed. The entries suggest it is derived from a root meaning to husk, but they do not provide extensive context or usage examples.
גֶּ֫רֶשׂ n.[m.] a crushing, but only concrete of that which is crushed, groats, grits
base
H1643 גֶּ֫רֶשׂ
1643 geres gheh'-res
from an unused root meaning to husk; a kernel (collectively),
i.e. grain:--beaten corn.
גֶּ֫רֶשׂ (ge.re.s) — crushed grain.
a crushing (that which is crushed), grain, grits, groats
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כַּרְמֶל (karmel) refers to a plantation or garden-land, encompassing orchards and fruitful fields. It denotes both the land itself and the produce that comes from it, such as fruits and grains. The word is built from the root associated with planting, highlighting its agricultural significance.
כַּרְמֶל n.m. 1. plantation, garden-land. 2. fruit, garden-growth
base
H3759 כַּרְמֶל 1. plantation, garden-land. 2. fruit, garden-growth
3759 karmel kar-mel'
from 3754; a planted field (garden, orchard, vineyard or
park); by implication, garden produce:--full (green) ears (of
corn), fruitful field (place), plentiful (field).
see HEBREW for 03754
כַּרְמֶל (kar.mel) — plantation.
1) plantation, garden-land, orchard, fruit orchard
2) fruit, garden-growth (meton)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
korn (daghan; sitos): A word used for cereals generally (Ge 27:28,37, etc., the King James Version) much as our English word "corn." the American Standard Revised Version almost invariably substitutes "grain" for "corn." The latter may be taken to include
(1) barley,
(2) wheat,
(3) fitches (vetches),
(4) lentils,
(5) beans,
(6) millet,
(7) rye--the wrong translation for vetches,
(8) pulse--for all these see separate articles.
Rye and oats are not cultivated in Palestine For many references to corn see AGRICULTURE; FOOD. "A corn kokkos, the Revised Version (British and American) "grain" of wheat" is mentioned (Joh 12:24).
Corn
The word so rendered (dagan) in Gen. 27:28, 37, Num. 18:27, Deut. 28:51, Lam. 2:12, is a general term representing all the commodities we usually describe by the words corn, grain, seeds, peas, beans. With this corresponds the use of the word in John 12:24.
In Gen. 41:35, 49, Prov. 11:26, Joel 2:24 (“wheat”), the word thus translated (bar; i.e., “winnowed”) means corn purified from chaff. With this corresponds the use of the word in the New Testament (
The most common kinds were wheat, barley, spelt, Authorized Version, (Exodus 9:32) and Isai 28:25 "Rye;" (Ezekiel 4:9) "fitches" and millet; oats are mentioned only by rabbinical writers. Our Indian corn was unknown in Bible times. Corn-crops are still reckoned at twentyfold what was sown, and were anciently much more. (Genesis 41:22) The Jewish law permitted any one in passing through a filed of standing corn to pluck and eat. (23:25) see also Matt 12:1 From Solomon’s time, (2 Chronicles 2:10,15) as agriculture became developed under a settled government, Palestine was a corn-exporting country, and her grain was largely…
In the Bible, is the general word for grain of all kinds, including various seeds, peas, and beans. It never means, as in America, simply maize, or Indian corn. Palestine was anciently very fertile in grain, which furnished in a great measure the support of the inhabitants. "Corn, wine, and oil-olive" were the staple products, and wheat and barley still grow there luxuriantly, when cultivated. Wheat was often eaten in the field, the ripe ear being simply rubbed in the hands to separate the kernels, De 23:25 Mt 12:1. Parched wheat was a part of the ordinary food of the Israelites, as it still is of the Arabs, Ru 2:14 2Sa 17:28,29; by the feet of cattle,
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
prez'-ent.
See GIFT.
→ See GIFT
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
בִּכּוּרִים (bikkuwrim) means 'first-fruits' and refers to the initial produce of the harvest, which was offered to God, particularly during the festival of Pentecost. It encompasses the concept of the first ripe crops and the associated rituals. The word is derived from another term meaning 'to be ripe,' indicating its agricultural roots.
בִּכּוּרִים n.m. first-fruits
base
H1061 בִּכּוּרִים first-fruits
1061 bikkuwr bik-koor'
from 1069; the first-fruits of the crop:--first fruit (-ripe
(figuratively)), hasty fruit.
see HEBREW for 01069
בִּכּוּרִים (bik.kur) — firstfruit.
1) first-fruits
1a) the first of the crops and fruit that ripened, was gathered, and offered to God according to the ritual of Pentecost
1b) the bread made of the new grain offered at Pentecost
1c) the day of the first-fruits (Pentecost)
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms