Daily Tamiyd-Continual Offerings

[daq]

This thread is a continuation of several other threads pertaining to the sacrifices.
Please bear with me through a few definitions and I pray that the results be rewarding.

H3533 כָּבַשׁ kâbash
BDB Definition:
1) to subject, subdue, force, keep under, bring into bondage
1a) (Qal)
1a1) to bring into bondage, make subservient
1a2) to subdue, force, violate
1a3) to subdue, dominate, tread down
1b) (Niphal) to be subdued
1c) (Piel) to subdue
1d) (Hiphil) to bring into bondage
Part of Speech: verb
A Related Word by BDB/Strong’s Number: a primitive root

H3534 כֶּבֶשׂ kebeś
BDB Definition:
1) lamb, sheep, young ram
Part of Speech: noun masculine
A Related Word by BDB/Strong’s Number: from an unused root meaning to dominate

The verb is kabash: to dominate.
The noun is kebesh now pointed as kebes: a dominator.

In the original form of the square Ashuri Hebrew text there was no pointing, (not even in the first century because the Masoretic Hebrew text is only about a thousand years old), and both words were therefore the same exact spelling, three letters, kaph, bet, shin. The context was the only way to understand the meaning and intent of the word כבש.

The following is actually a command, for the holy people are likened unto sheep:

Genesis 1:28 KJV
28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: [H3533 כבש kabash] and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

Abraham is spoken to as if a lamb, (a dominator, (of the land)).

Genesis 13:14-17 KJV
14 And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:
15 For all the land which thou seest, to thee will I give it, and to thy seed for ever.
16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.
17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.

All Yisrael are spoken to as if the flock of the Great Shepherd:

Deuteronomy 11:18-24 KJV
[18] Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.
[19] And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.
[20] And thou shalt write them upon the door posts of thine house, and upon thy gates:
[21] That your days may be multiplied, and the days of your children, in the land which the LORD sware unto your fathers to give them, as the days of heaven upon the earth.
[22] For if ye shall diligently keep all these commandments which I command you, to do them, to love the LORD your God, to walk in all his ways, and to cleave unto him;
[23] Then will the LORD drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves.
[24] Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be.

Now therefore we come to the daily ascending prayer offerings, which are commanded to bnei Yisrael, as opposed to being only commanded to the Levim and the Kohanim, and this is made clear in the opening statement of the following passage.

Numbers 28:1-10
[01] And YHWH spoke to Mosheh, saying,
[02] Command bnei Yisrael, and you shall say to them, My korban-offering, My bread for My fire-offering, a pleasing spirit unto Me, you shall observe to offer unto Me in its moed-appointed time.
[03] And you shall say to them, This is the fire-offering which you shall offer unto YHWH: kebashim, sons of a year, perfect-complete: two for a yom, a tamiyd-continual ascending offering.
[04] The one kebesh you shall offer in the morning, and the second kebesh you shall offer between the evenings:
[05] and a minchah-oblation of fine flour, the tenth part of an ephah, mixed with the fourth part of a hin of beaten oil:
[06] a tamiyd-continual ascending-offering being performed in mount Sinai for a pleasing spirit fire-offering unto YHWH:
[07] and its libation, the fourth part of a hin for the one kebesh, in the holy place shall the libation be poured out full-strength unto YHWH.
[08] And the second kebesh you shall offer between the evenings, according to the minchah-oblation of the morning and according to its libation shall you offer it: a pleasing spirit fire-offering unto YHWH.
[09] And in the yom of the Shabbat, two kebashim, sons of a year, perfect-complete: and the minchah-oblation, two tenths [of an ephah] of fine flour mixed with olive-oil, and the libation thereof:
[10] the ascending offering of a Shabbat in its Shabbat, in addition to the tamiyd-continual ascending-offering and its libation.

A pleasing spirit: ריח ניחחי, that is, reiach nichochi, and reiach is likely just another form of its root, H7306 ruach, which in turn is the same spelling as H7307 ruach without pointing, which is primarily wind, spirit, or breath, and reiach itself is akin to breath, and thus it is used for a scent, smell, or odor.

However even the sages read this word as spirit in the context of the sacrificial commandments, that is, a spirit of satisfaction, which is essentially the same as a pleasing spirit, (or as others say a sweet spirit, but pleasing is probably more correct, and surely we desire to be pleasing to the Father).

Notice that the Father says in verse two above, My korban, My bread for My fire-offering. The bread of the Father is surely not literal lambs, goats, rams, and bullocks: His bread is our prayers offered up as ascending offerings from upon the altar of adamah, which is the altar of the heart, the fire-offering of a pleasing spirit performed in the mountain of your heart, mount Sini, (the mount of Illumination), or Sinai, as even king David says, this Sinai.

Moreover the fruit representing sheep, lambs, and flocks is also a dominator, for it is the grape: and even the wild grape vine is classified as an invasive species, for it will take over the land and dominate, whether flat land or a hillside, which is probably one of the main reasons ancient vineyards were walled in. A wild grape vine will climb up a tree, and depending on the tree, its foliage may overtake the tree and block the sunlight to the leaves of the tree, and can kill the tree. Likewise, as has been said in the previous threads, in reference to figs and pomegranates, the juice or fruit of the vine, that is, of the grape, is called blood in the scripture, (Gen 49:11, Deut 32:14).

Sacred Calendar Day Continual Morning and Evening Ascending Prayer Offerings:

Luke 11:2-4 ~ 1 Father, sanctified-holy is Your name. 2 Your kingdom come. 3 Give us our daily bread according to the yom [each yom-hour]. 4 And forgive us our sins, for we also forgive every one indebted to us. 5 And bring us not into trial.

1 Praise: Father, sanctified-holy is Your name
2 One lamb: (a prayer of domination), Your kingdom come
3 Minḥah: (flour-bread oblation), Give us our daily bread according to the yom
4 Trespass offering: (or sin offering), Forgive us our sins, for we also forgive every one indebted to us
5 Libation: And bring us not into trial

Lambs are dominators, the background meaning of the word kebes or kebesh, (Gen 1:28 where the command to subdue is kabash, as shown in the OP), and thus the statement, Your kingdom come, is a prayer of dominion: not our own dominion but the coming of the Kingdom of our Father, (and His Meshiah). All of these statements in a similar way have their meanings which are expounded for us in the scripture.

Continual Shabbat Ascending Prayer Offering

Note how some of the prayer from the Gospel of Matthew contains more: it is doubled up to account for the daily Shabbat hour. Notice also how this version says Give us this day when it comes to the bread, it is therefore the final prayer for the final yom-hour of the sacred calendar day, the seventh, which is the Shabbat yom-hour of the yom-day.

Matthew 6:9-12 ~ 1 Our Father who is in the heavens, sanctified-holy is Your name. 2 Your kingdom come. Your will be done also upon the earth as it is in heaven. 3 Give us this day our bread of the Presence. 4 And forgive us our debts as we also have forgiven our debtors. 5 And bring us not into trial, but deliver us from the evil: for Yours is the Kingdom, and the Power, and the Glory into the ages. Amen.

1 Praise
2 Two lambs, (dominators)
3 Twofold mincḥah bread of the Presence oblation
4 Trespass-sin offering
5 Twofold libation with another prayer of domination, (a lamb, dominator)

And the prayers of the holy ones ascend before the Most High with incense out of the hand of the Angel of the Altar, (Rev 8:3-5), for it is a fire-offering, offered in mount Sini, as king David says, this Sinai, (Psalm 68:8), and the fire on the altar of the heart shall not be put out.

The first man Adam was taken from the adamah and formed out of dust from the adamah. Adamah is soil, and inward, as in the adamah-soil of the heart in the parable of the sower. Notice in the following two passages, by paying close attention to both contexts, that these two statements are companion passages according to the dual companion passages in which they are found.

Exodus 20:24
[24] An altar of adamah shall you make unto Me: and you shall sacrifice upon it your ascending-offerings, and your peace offerings of your flock and of your herd: in every place where I record My name I will come unto you, and I will bless you.

And the companion statement:

Deuteronomy 5:29
[29] Oh that there were such an heart in them to reverence Me, and guard all My commandments all the days, that it might be well with them, and with their children forever!

The altar of adamah is the altar of the heart.

Related threads:
This is the Torah of the Sin Offering
פר בן בקר (Par ben Boker)

One more word, tamiyd: every place this word is found in the Torah it means not only continually but daily.

 

[daq]

Tamiyd-Continual:

Exodus 25:30 KJV - alway - H8548 tamiyd. Every day: the vessels for the table of the bread of the Presence.
Exodus 27:20 KJV - always - H8548 tamiyd. Every day: the pure olive oil for the lamp to burn continually.
Exodus 28:29-30 KJV - continually (twice) - H8548 tamiyd. Every day: for Ahron goes in every day, morning and evening, to dress the lamps of the menorah and offer incense.
Exodus 28:38 KJV - always - H8548 tamiyd. Every day: for Ahron goes in to perform the holy things every day.
Exodus 29:38 KJV - continually - H8548 tamiyd. Every day: the twice daily morning and evening sacrifices.
Exodus 29:42 KJV - continual - H8548 tamiyd. Every day: the twice daily morning and evening sacrifices.
Exodus 30:8 KJV - perpetual - H8548 tamiyd. Every day: the twice daily incense offering.
Leviticus 6:13 KJV - ever - H8548 tamiyd. Every day: the fire upon the altar is never to go out.
Leviticus 6:20 KJV - perpetual - H8548 tamiyd. Every day: the twice daily morning and evening minchah-oblations of the Kohanim.
Leviticus 24:2-4 KJV - continually (three times) - H8548 tamiyd. Every day: dressing the lamps of the menorah evening and morning.
Numbers 4:16 KJV - daily - H8548 tamiyd. Every day: the twice daily minchah-oblations.
Numbers 9:16 KJV - alway - H8548 tamiyd. Every day: the cloud covering the mishkan-tabernacle by day, and the appearance of fire by night.
Numbers 28:3-6 KJV - continual (twice) - H8548 tamiyd. Every day: the twice daily ascending offering.
Numbers 28:15 KJV - continual - H8548 tamiyd. Every day: the daily continual ascending offering of the morning.
Numbers 28:23-24 KJV - continual (twice) - H8548 tamiyd. Every day: the daily continual ascending offering of the morning.
Numbers 28:31 KJV - continual - H8548 tamiyd. Every day: the daily continual ascending offering of the morning.
Numbers 29:11-34 KJV - continual (ten times) - H8548 tamiyd. Every day: the daily continual ascending offerings.
Deuteronomy 11:12 KJV - always - H8548 tamiyd. Every day: the (seven) eyes of HE WHO WAS AND WHO IS your Elohim are tamiyd-continually upon His Land, from the beginning of the year even unto the end of the year.

Tamiyd-continual is continually employed for continual things that always occur in every day of the year.

Leviticus 24:8 KJV - continually - H8548 tamiyd. Every day: the continual bread of the Presence, prepared and set in order every Shabbat hour of every sacred calendar day.
Numbers 4:7 KJV - continual - H8548 tamiyd. Every day: the continual bread of the Presence, prepared and set in order every Shabbat hour of every sacred calendar day.
Numbers 28:10 KJV - continual - H8548 tamiyd. Every day: the continual daily Shabbat hour in every sacred calendar day.

 

[HARK!]

Lambs are dominators

I'm rather new to raising sheep; but I have leaned that they tend to dominate my land. I have to put barriers around my fruit tree saplings; or they will kill them off. I noticed that they eat all of my wild saplings too. I have come to the realization that eventually all of my wooded land will become grassland (Sheep love that!) as older trees die off; if I let my sheep have free reign of the land.

The rams also try to dominate me sometimes. I have to grab them by the horns, to teach them who is boss, every now and then.

 

[daq]

The Sacred calendar Day of Seven Hours

The opening creation account employs proper nouns, (names), for things having been created or made in different sections, such as Yom Sheni and Yom Shelishi, which things are then later spoken about as having been created or made in a single yom. And because of the fact that proper nouns in Hebrew do not tolerate the definite article, (because they are already emphatic), we can see where the shamayim, (the heavens), and the eretz, (the earth), are both common nouns or where they are proper nouns, that is, the names given to them in the respective portions of the text wherein they were created or made. The shamayim and the eretz were not created in the same yom: each has its own yom wherein it was created, and yet they are stated to have been created in the same yom at the close of the opening passage, and this may be seen by the existence or non-existence of the definite article.

Creation and naming of Shamayim, (Heavens).

Genesis 1:8
[08] And Elohim calls the raqiya Shamayim: and there is evening, and there is morning, Yom Sheni.

Creation and naming of Eretz, (Earth).

Genesis 1:10 (Yom Shelishi - Genesis 1:13)
[10] And Elohim calls the dry land Eretz, and the miqweh of the waters He calls Yamim: and Elohim looks thereon for good.

Both of these are anarthrous, (without the definite article), because they are proper nouns, names:

Shamayim (Heavens) ~ Yom Sheni (Second Day)
Eretz (Earth) ~ Yom Shelishi (Third Day)

In the following statement we find both arthrous and anarthrous forms of these two terms:

Genesis 2:4
4 These are the toldot of ha·shamayim and ha·eretz in their having been created, in the yom wherein YHWH Elohim made Eretz and Shamayim:

The above rendering does not add the definite article to the second occurrences of Eretz and Shamayim, which is correct according to the Hebrew text and grammar which reveal that these two second instances are proper nouns, (which therefore should be capitalized in English to make them emphatic). What the text is telling us is that these are the names given in the opening passages quoted previously above. And yet, look what the text says, IN THE DAY wherein YHWH Elohim made Eretz and Shamayim.

The text says in the yom, (day, singular), and this therefore can logically only mean one thing, for Eretz and Shamayim were not created in the same yom, but rather, the shamayim are created and named Shamayim in Yom Sheni, (Second Yom), and the eretz was created and named Eretz in Yom Shelishi, (Third Yom), and that one thing that this means is that in the opening creation account there are seven yamim-hours in the full yom-day of the sacred calendar day: for only in this manner may it be said that Elohim made Eretz and Shamayim in a single yom-day. The only way around this is to ignore the Hebrew text and grammar and choose an English translation that says something else that one prefers in order to support a preferred paradigm.

If we force ourselves to abide by what is actually written then we are forced to admit that there are multiple yamim in the greater yom of creation wherein YHWH Elohim created Shamayim and Eretz, and that by the overall context can only be seven yamim-hours, and that is the sacred calendar day: seven yamim-hours in a yom-day.

Yom therefore may also be an hour: a definition you will not find in lexicons.

I'm rather new to raising sheep; but I have leaned that they tend to dominate my land. I have to put barriers around my fruit tree saplings; or they will kill them off. I noticed that they eat all of my wild saplings too. I have come to the realization that eventually all of my wooded land will become grassland (Sheep love that!) as older trees die off; if I let my sheep have free reign of the land.

The rams also try to dominate me sometimes. I have to grab them by the horns, to teach them who is boss, every now and then.

Lol, I bet that is quite the learning experience, and well worth it.
I have not raised sheep myself so I appreciate the information confirmation.

 

[daq]

The Civil Calendar Day of Twelve Hours

John 11:9-10
9 Ι̅Η answered, Are there not twelve hours of the day? If anyone walk in the day, he stumbles not, because he sees the light of this world.
10 But if anyone walk in the night, he stumbles, because the light is not in him.

Are there not twelve hours in the day? This is like a statement in the form of an interrogative because it expects an affirmative answer. However the answer is not given to us in the text, but that does not mean they didn't answer it: what it means is that the question is therefore put to the reader also, or it would not be written the way it is, without an answer. If therefore your Master and Teacher puts to you a question, should you not answer it? Surely we need to answer the question, but there is a problem: the Teacher expects his students not to just accept the dogmas and decrees of men, and therefore he is surely pointing his talmidim and us to the Word. Our answer must therefore come from the Word of the Father: for if something is not taught in the Word of the Father then whatever it may be, it is not trustworthy when it comes to understanding the Word of the Father.

Mosheh stood up the Mishkan in the first day of the first month, but was not able to perform the anointings in that day: for YHWH intervened, and the cloud covered the Ohel Moed, and the glory of YHWH filled the Mishkan, and therefore Mosheh could not enter therein, (Exo 40:34-35), for YHWH had said that He Himself would sanctify the Ohel Moed and the altar, (Exo 29:44), though He also commanded Mosheh to sanctify and anoint everything, which therefore comes later, likely the third day of the first month, and that is because of the intervening full day wherein YHWH Himself sanctifies the Ohel Moed and the altar by His Presence.

Also of note is that Ahron is conspicuously missing from the following passage, and it is because both Ahron and his sons are anointed at the same time in the same day together with the altar, (Lev 8:1-36). Ahron is thus sequestered in the Ohel Moed, and is not to come forth from the door of the Ohel Moed until the seven days of his consecrations are complete, (Lev 8:33). And in the eighth day, Lev 9:1, Mosheh calls forth Ahron to perform the atonements, and the day is the tenth of the first month: and because of the events of that day, the death of two of his sons, Yom haKippurim is moved to the tenth of the seventh month, (Lev 16).

Therefore all of the following may be understood to occur in one day, (unless one believes literal anamals are being slaughtered), beginning with the first hour of the day, which, as we are about to find out, is called Yom ha-Rishon. And the reason why it can all occur in a single full day is because it is not the first day of the first month wherein Mosheh set up the Mishkan, but it is probably the third day of the same month. But first it is critical to understand one more thing, that is, that yom is light: for Elohim calls the light, Yom, (Gen 1:5), and therefore yom is first and foremost, light. And if yom is light then yom can be any increment of time, not just a day, which is twelve hours, but even an hour of the day because it is an hour of light.

For the same reason we find yom being employed throughout the scripture in various ways with various meanings in regards to increments and lengths of time. We find a yom meaning a day most often, but then we also find a year for a yom-day when the spies return from spying out the land and bring up an evil report upon the land, forty years for the forty days they searched the land. We also find a yom-day for a year in the Prophets, such as in Eze 4:4-6, wherein the Prophet is commanded to lay on each side for a certain number of yom-days for the two houses, Yisrael and Yhudah, a day for a year in each case. We also find in Psalm 90, a Psalm of Mosheh, that a thousand years in the sight of the Most High are as yesterday when it is past, and as a watch in the night, and a watch of the night is merely three hours of the night. And we also find that one day is as a thousand years with the Master, and a thousand years are as one day, (2 Pet 3:8).

If a yom may be a day, and if a yom may be a year, and if a yom may be a thousand years, or a watch in the night wich is no more than three hours: then surely a yom may also be an hour of the day, whether it be the sacred calendar day of seven yamim-hours or the civil calendar day of twleve yom-hours as follows herein below.

Lastly, before posting the following, I do not wish to chop the passage up into a string of verses removed from the whole, but it is a lengthy passage: so I will give a short synopsis of the important statements with a brief explanation of my point so that those who may be interested can see the critical points and study the whole passage for themselves. There are many other things that can be discussed from this passage but the point here is really only one: and even by simply skimming over the following excerpts the point being made here should be clear enough. Every statement containing the word yom is critical to the point, and the point is that a yom in this passage can be understood as either a day or an hour: and both meanings are employed together in this passage.

Numbers 7:1-2, in the yom-day that Mosheh anointed and sanctified the Mishkan and all it vessels, and the altar and all its vessels, the princes of Yisrael offered their qorban.
Numbers 7:10, the princes offered for the dedication of the altar in the yom-day wherein it was anointed.
Numbers 7:11, the princes offer their qorban one prince in each yom-hour.
Numbers 7:12, byom harishon, in the first yom-hour.
Numbers 7:18, byom hasheni, in the second yom-hour.
Numbers 7:24, byom hashelishi, in the third yom-hour.
Numbers 7:30, byom harebii, in the fourth yom-hour.
Numbers 7:36, byom haḥamishi, in the fifth yom-hour.
Numbers 7:42, byom hashishi, in the sixth yom-hour.
Numbers 7:48, byom hashebii, in the seventh yom-hour.
Numbers 7:54, byom hashemini, in the eighth yom-hour.
Numbers 7:60, byom hateshii, in the ninth yom-hour.
Numbers 7:66, byom haasiri, in the tenth yom-hour.
Numbers 7:72, byom ashtei-asar yom, in the eleventh yom-hour of [the] yom-day.
Numbers 7:78, byom shneim-asar yom, in the twelfth yom-hour of [the] yom-day.
Numbers 7:84, this was the dedication of the altar in the yom-day of its anointing.

In the above passage we thus have twelve yom in one yom. How can this be? Yom is light and therefore it can be used for more than just a full day of daylight: it can also be hours of daylight in contexts such as the above. We have herein twelve yom-hours in one yom-day, that is, the one yom-day wherein the altar was anointed according to the text. The only reason not to see it this way would be the likely belief that all the sacrifices herein are literal animal slaughterings, and therefore such a one will find it extremely difficult to believe there is enough time in a single day to accomplish all the presumed slaughtering and butchering. Note also that the princes of each tribe offer, and that can merely mean to present, that is, to present the qorban offering for their tribe before the Most High. There is nothing about the princes performing slaughterings of literal animals sacrifices.

We also have two verses in the passage where yom appears twice in a single phrase in each of the two verses, the eleventh yom and the twelfth yom: but if we read both occurrences of yom as day in each verse it makes no sense. One cannot rightly say, In the eleventh day of the day, which everyone knows would be ridiculous, and which is likely why most of scholarship defaults to the claim that these two verses contain an idiom. This is a serious red flag because it strongly implies that such a claim is merely an excuse to ignore one occurrence of yom in each phrase, in each of the two verses, and delete it from their translations.

It is not likely an idiom: it is much more likely that they do not recognize that a yom can also be an hour because yom is light. Moreover, if indeed it is an idiom, translate the idiom and let the reader do the study and whatever interpreting might be required: it is not the job of the translator to interpret, but to translate, and although this is pretty much impossible when translating from one language into another, still yet, claiming something is an idiom and then deleting words from the text is a serious red flag.

Numbers 7:72
[72] In the yom ashtei-asar yom, Pagiel son of Akran, prince of the sons of Asher:

Numbers 7:78
[78] In the yom shneim-asar yom, Ahira son of Enan, prince of the sons of Naphtali:

Numbers 7:72
[72] In the eleventh yom-hour of yom-light, Pagiel son of Akran, prince of the sons of Asher:

Numbers 7:78
[78] In the twelfth yom-hour of yom-light, Ahira son of Enan, prince of the sons of Naphtali:

These could also be read as the eleventh hour of the day and the twelfth hour of the day as previously above: but the second yom has no article attached, so it is somewhat forcing the text, and saying the eleventh or twelfth hour of day, (without the definite article), is essentially the same as saying the eleventh or twelfth hour of light, that is, in the background context, which greater context is the full yom-day wherein the altar was anointed, commencing with the first hour of the civil calendar day, yom harishon. Moreover the Master himself affirms this understanding of the civil calendar day, not only in John 11:9-10, but also in the parable of the workers of the vineyard in Mat 20:1-16.

Matthew 20:1-16 KJV
1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.
2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.
3 And he went out about the third hour, and saw others standing idle in the marketplace,
4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
5 Again he went out about the sixth and ninth hour, and did likewise.
6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?
7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.
8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first.
9 And when they came that were hired about the eleventh hour, they received every man a penny. [denarius]
10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny. [denarius]
11 And when they had received it, they murmured against the goodman of the house,
12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.
13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?
14 Take that thine is, and go thy way: I will give unto this last, even as unto thee.
15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?
16 So the last shall be first, and the first last: for many be called, but few chosen.

Not only are there twelve yom-hours in a yom-day but both the hour and the twelve-hour day are worth one denarius. Why would it be this way? Is it just an anomaly or is it a teaching according to the Torah? At this point no doubt this is taught in the Torah, for a yom may be either one: either a full twelve-hour day, or even one yom-hour of the twelve-hour day, for Yom is Light, not a day of twenty-four hours which is found nowhere in the scripture. The civil calendar day is twelve yom-hours in a yom-day, and the night is likewise twelve hours, but generally divided up into four watches of three hours each for a total of twelve hours. Therefore one yom is worth one denarius: but the yom may be an hour or a twelve-hour day. And who shall despise the abbreviated day? (Zec 4:10). The Father has abridged the days, (Mat 24:22, Mrk 13:20).

 

[daq]

The Sacred Calendar Week

In the LXX-Septuagint we find in the Ten Words that the weekly Shabbat is rendered in a plural form. Why would this be the case? It is because every hour of the weekly day of the Shabbat is like a mini-Shabbat hour within the full day of the Shabbat. Those who rendered the Torah into the Greek LXX were Kohanim, and they new the appointed times, prayer times, daily oblation times, and the sacred calendar day as taught in the opening creation account which ties all of these things together.

Exodus 20:8 OG LXX W/Brenton English Translation
8 μνησθητι την ημεραν των σαββατων αγιαζειν αυτην
8 Remember the sabbath day to keep it holy.

την ημεραν των σαββατων ~ literally, the day of the Sabbaths, yet speaking of the weekly Shabbat.

This principle is then carried over into the Brit Hadashah in Luke 4:16.

Luke 4:16 KJV
16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.

Luke 4:16 T/R (Textus Receptus)
16 και ηλθεν εις την ναζαρετ ου ην τεθραμμενος και εισηλθε κατα το ειωθος αυτω εν τη ημερα των σαββατων εις την συναγωγην και ανεστη αναγνωναι

εν τη ημερα των σαββατων ~ literally, in the day of the Sabbaths, just as in the OG LXX version of Exodus 20:8.

This therefore helps us to distinguish between the weekly Shabbat and the daily Shabbat hour: for the daily Shabbat hour is not plural, but singular, for it is only one hour out of the day, the daily Shabbat hour of the sacred calendar day. This is also taught in the Brit Hadashah but not easy to see and understand until one realizes why the Kohanim rendered the following passage in the manner in which they did.

Leviticus 23:11 OG LXX
11 και ανοισει το δραγμα εναντι κυριου δεκτον υμιν τη επαυριον της πρωτης ανοισει αυτο ο ιερευς
11 And he shall lift up [wave] the sheaf before the LORD to be accepted of you: the morrow of the protes [protos] shall the Kohen lift it up [wave it].

Here we have in a feminine form the word protos, meaning foremost, beginning, best, first, chief, chiefest, primary, and so on. Did they just change it? or did they not see what it says in the Hebrew text? Why this word protos when we find Shabbat in the Hebrew text? It is because they are not just pinpointing the day but the hour of that day, and this is because there is a count involved, as we see in what follows in the passage. This word protos is how they signified the Shabbat hour of the weekly Shabbat: for since there is a daily Shabbat hour, the seventh hour of the sacred calendar day in each and every day, there is therefore a Shabbat hour of the sacred calendar day also in the seventh full day of the full week. This also signifies that the Shabbat hour of each and every day is the primary Shabbat because it is the Shabbat of the opening creation account, and this is the foundation-level teaching containing the foundation-level Shabbat which is the daily Shabbat hour. The weekly Shabbat is an expansion of the foundational teaching in the opening creation account, that is, from a daily Shabbat hour, (singular), to a full day Shabbat, (plural), once a week in the seventh day of the week, fifty-two times in a year.

With these things understood the meaning of deuteroprotos in Luke 6:1 comes into view, for since we now have an understanding of why protos is used in Lev 23:11, that meaning would therefore carry over to this word deuteroprotos employed in Luke 6:1. What therefore would deuteroprotos mean? Because it speaks of the daily Shabbat hour it means the second primary Shabbat, for the primary Shabbat is the daily Shabbat hour of the opening creation narrative, (Luke 6:1 T/R contains σαββατω δευτεροπρωτω, which is dative-neuter-singular).

In Luke 5:17 we find another curious statement:

Luke 5:17a T/R
17a και εγενετο εν μια των ημερων

What is mia ton hemeron? ~ first of the days or (number) one of the days, strongly implying the first of the days of the week, in other words, a way of saying the first day of the week without using the Greek word sabbaton. Moreover Luke appears to be the only account where what follows in Luke 6:1 can actually be the same day, which is where we find deuteroprotos.

Luke 6:1 T/R
1 εγενετο δε εν σαββατω δευτεροπρωτω διαπορευεσθαι αυτον δια των σποριμων και ετιλλον οι μαθηται αυτου τους σταχυας και ησθιον ψωχοντες ταις χερσι
1 And it came to pass in the second-primary Shabbat that he passed through the grain fields, and his talmidim were plucking the heads of grain and eating, rubbing them with their hands.

Mark 16:9 T/R
9 αναστας δε πρωι πρωτη σαββατου εφανη πρωτον μαρια τη μαγδαληνη αφ ης εκβεβληκει επτα δαιμονια
9 And having arisen early, the prote of the Shabbat, he appeared first to Maryah Magdelene, from whom he had cast out seven demons.

The prote of the Shabbat is the επιφωσκω-firstlight of the weekly Shabbat in Matthew 28:1.