Yom Light Truth

Difficult Calendar Concepts:

Yom Light Truth

Genesis 1:1-5
[01] In the beginning Elohim cuts down the shamayim and the eretz, and the eretz becomes wasted, and void, and darkness upon the face of the abyss, and Ruah Elohim broods over the face of the waters:
[02] And Elohim says, YHYOWR, (יהיאור) and YHYOWR, and Elohim looks upon the light for good, and Elohim separates between the light and between the darkness, and Elohim calls the light Yom, and the darkness He calls Laylah.
[03] And there is evening, and there is morning, Yom Ehad.

Elohim calls the Light, Yom.
Yom therefore is Light.

John 1:1-9
[01] In the beginning was the Logos, and the Logos was unto the Theon, and the Logos was Theos: [02] this one was unto the Theon in the beginning.
[03] All things through him came to be: and without him came to be not even one thing that has come to be.
[04] In him was life, and the life was the light of mankind: [05] and the light shines in darkness, and the darkness cannot receive it.
[06] There came a man sent from Elohim, his name Yohanne: [07] this one came for a witness, that he might testify concerning the light, that all might believe through him.
[08] That one was not the light, but that he might testify concerning the light [09] that was the true light which enlightens every man coming into the world.

Yom is not Day.
Yom is not daylight.
Yom is Light.

Now therefore, if yom is used for an increment of time in the scripture, and of course it is, that means it can be used for any increment of time because Yom is Light. And if yom can be used for a day then it can surely also be used for an hour, and it is, but you will not find that definition in any lexicon.

John 11:9 ~ Are there not twelve hours of the day?

This question is not answered by the talmidim in the passage. I therefore take it this way: it is not that the talmidim never answered the question, but that the author of the text is passing this question from Master along to the reader, to us. The Master therefore points not only his talmidim to the scripture to answer this question, but also points the reader to the scripture so as to find the answer and answer the question.

Shall I answer the Master with the dogmas and decrees of men? Surely therefore this teaching of twelve hours in a day is taught somewhere in the Torah: for we are to be taught of Elohim, not of men. Find the answer to this question from the Master and answer it from the scripture, and you will find the civil calendar day set before you in the Torah. Not only that but by this Elohim will no doubt lead you also into an understanding of the sacred calendar day, which is also expounded in His Torah.

The sacred calendar day, (7 hours), and the civil calendar day, (12 hours), are shown together in the following parable concerning the kingdom of the heavens. The sacred calendar day contains the prayer times, the third hour of the civil calendar day, the tzohorim midday hour, which is the sixth hour of the civil calendar day, and the ninth hour of the civil calendar day. In the parable the householder goes forth with the morning, that is, at the same time as the sun is rising, which is the first hour of the civil calendar day, yom harishon, (BaMidbar-Numbers 7:12).

(Matt 20:1 continues from Matthew 19:27-30)

Matthew 20:1-16 YLT
1 'For the reign of the heavens is like to a man, a householder, who went forth with the morning to hire workmen for his vineyard,
2 and having agreed with the workmen for a denary a day, he sent them into his vineyard.
3 'And having gone forth about the third hour, he saw others standing in the market-place idle,
4 and to these he said, Go ye--also ye--to the vineyard, and whatever may be righteous I will give you;
5 and they went away. 'Again, having gone forth about the sixth and the ninth hour, he did in like manner.
6 And about the eleventh hour, having gone forth, he found others standing idle, and saith to them, Why here have ye stood all the day idle?
7 they say to him, Because no one did hire us; he saith to them, Go ye--ye also--to the vineyard, and whatever may be righteous ye shall receive.
8 'And evening having come, the lord of the vineyard saith to his steward, Call the workmen, and pay them the reward, having begun from the last--unto the first.
9 And they of about the eleventh hour having come, did receive each a denary.
10 'And the first having come, did suppose that they shall receive more, and they received, they also, each a denary,
11 and having received it, they were murmuring against the householder, saying,
12 that These, the last, wrought one hour, and thou didst make them equal to us, who were bearing the burden of the day--and the heat.
13 'And he answering said to one of them, Comrade, I do no unrighteousness to thee; for a denary didst not thou agree with me?
14 take that which is thine, and go; and I will to give to this, the last, also as to thee;
15 is it not lawful to me to do what I will in mine own? is thine eye evil because I am good?
16 So the last shall be first, and the first last, for many are called, and few chosen.'

So we have in the above parable the sacred calendar day embedded within the civil calendar day, and the laborers working in the vineyard of the House-Holder each receive a denarius for a full day's work, but note this: every hour of the day counts for a day because the last only worked a single yom-hour of the full yom-day. Both interpretations of a yom are worth a denarius.

Once upon a time and times there were two Kohanim of the same course rehearsing to enter into the service. Both of them served a period of six months, the same six months, which would have been about the time between the lot of the rotation for their course: but they had each one a different understanding of yom.

At the end of the six months the head of the family said to the one, You observed a hundred and eighty yom, and twenty-six Shabbatot therein, while omitting one hundred and fifty-four.

And he said to the other, Well done, you observed a hundred and eighty yom, yamim rabbim, a thousand two hundred and sixty yamim, and fulfilled every Shabbat ascending prayer oblation of the hundred and eighty yom.

Then he turned back to the first, and said, The Almighty has abridged the days, or no flesh would be delivered: and who shall despise the abbreviated day? (yom ketanot).

In Breshiyt 2:4 we first read ha·shamayim and ha·aretz, with the article attached, but then secondly we read Eretz and Shamayim without the article. This tells us that the second portion contains proper nouns, the names Eretz and Shamayim, which are only found before this statement, (without the article attached), in the opening creation account where Elohim names them, (proper nouns are already emphatic in Hebrew and thus do not generally tolerate the definite article).

Breshiyt-Genesis 2:4
[04] These are the toldot ha·shamayim and ha·aretz in their having been created, in the yom wherein YHWH Elohim made Eretz and Shamayim:

However, the text says in the yom, singular, wherein Eretz and Shamayim were made. But when we go back to the opening section we see that Shamayim and Eretz are not made in the same yom. The raqiya or firmament is named Shamayim in Yom Sheni while the yabbashah or dry land is named Eretz in Yom Shelishi.

Yom Sheni:

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

Yom Shelishi:

Breshiyt-Genesis 1:10
[10] And Elohim called the yabbashah, Eretz, and the mikweh of the waters he called Yamim: and Elohim looked thereon for good.

Breshiyt 2:4 is thus informing the observant reader that there are multiple yamim in the yom wherein the heavens and the earth and all their host are created. We read also in Shemot 20:11 that in six yamim Adonai made the heavens and the earth and the sea and all that is within them, and in the seventh yom he rested: therefore he blessed Yom ha·Shabbat, and sanctified it, (holy and set apart).

Thus, again, herein we see that the sacred calendar day is seven yamim in a yom when the Shabbat yom-hour of the yom-day is included. Every day of the year contains a mini-week of seven hours which is completed with the Shabbat hour of the day. This does not eliminate the weekly full Shabbat in the seventh day of the normal week: but if you see this you will better understand why the LXX so often renders the normal weekly Shabbat in one plural form or another, for example, from the same Shemot passage as follows.

Shemot-Exodus 20:8 OG LXX
[08] μνησθητι την ημεραν των σαββατων αγιαζειν αυτην

Every yom-hour of the seventh full yom-day of the Shabbat at the end of the normal week is a mini-Shabbat yom-hour within the greater weekly Shabbat, and therefore, the LXX speaks of the full seventh day weekly Shabbat in the plural, την ημεραν των σαββατων, the day of the Shabbatot!

Matthew 9:1—12:14, Mark 2:1—3:6, Luke 5:17—6:6

Peculiar statements:
Luke 5:17a — εν μια των ημερων
Luke 6:1a — εν σαββατω δευτεροπρωτω (T/R and BYZ text types)
Shem Tob Mattithyah 12:9a — ויהי לקצת הימים

Luke 5:17a — εν μια των ημερων
The phrase μια των ημερων (mia ton hemeron) is equal to eḥad ha·yamim, but what is most interesting is that both of these phrases are the same type of construct in which the days of the week were typically numbered in each language, (as for Greek, speaking of a first century Hebraic mindset), only that Shabbat is used instead of yom or hemera.

μια των ημερων = אחד הימים
μια των σαββατων = אחד בשבת

Shem Tob Mattithyah 12:9a — ויהי לקצת הימים
Since we know that Shem Tob's Mattithyah was part of a larger work, (Eben Bohan), which was essentially a polemical argument against Christianity, there is no reason not to believe that the statement found in Shem Tob Mattithyah 12:9a was original to an earlier Hebrew text.

The reason for this is simple: it does nothing to aid the author in attempting to discredit Christianity in any way, and in fact would be somewhat contrary to his argument because the statement actually completes a critical teaching in the other two synoptic Gospel accounts, Mark and Luke, upon a closer inspection of what is written in their respective companion passages. Moreover the statement in Shem Tob Mattithyah 12:9a is taken from Breshiyt 4:3a.

Breshiyt-Genesis 4:3a — ויהי מקץ ימים
Shem Tob Mattithyah 12:9a — ויהי לקצת הימים

What does Breshiyt 4:3a imply? It appears that Kain and Habel brought their offerings at the end of the yamim, that is, in the final yom of the seven yamim instituted in the opening creation account. In other words, they appear to have been observing the seventh yom Shabbat of the opening creation narrative, and each brought his Shabbat oblation in the appointed time.

There is therefore no reason to believe that the author-compiler of Shem Tob Mattithyah would take this statement from Breshiyt 4:3a and work it into Mattithyah 12:9a, for it does nothing to strengthen his argument, and rather strengthens the text against his own polemic because it confirms a critical narrative in Mark and Luke which the author of Shem Tob does not appear to have recognized. The reason he would not likely recognize this is because the questions arising from the statement found in Shem Tob Mattithyah 12:9a are not answered in the text of Matthew, the obvious questions being, what does the phrase end of the yamim concern? and what exactly are the yamim spoken of in that passage? (for this sure sounds like a feast of the yamim). However the same questions are indeed answered in the other two synoptic Gospel accounts in the places quoted herein.

Mark 2:1-2
[01] And again he entered into KapherNaum for/through the yamim, (δι ημερων (cf. Acts 1:3)), and it was heard that he was in the house.
[02] And many were gathered together, so that there was no more room, not even at the door: and he spoke the Logos to them.

Luke 5:17
[17] And it came to pass in eḥad ha·yamim (μια των ημερων) that he was teaching, and there were Perushim and Doctors of the Torah sitting by, which were come from all the villages of the Galil and Yhudah and Yerushalem: and the power of Adonai was with him to heal.

Luke 6:1
[01] Moreover it came to pass in σαββατω δευτεροπρωτω that he was passing through the grainfields: and his talmidim were plucking heads of grain, and were eating, rubbing out [the kernels] with their hands.

Luke 6:6
[06] And it came to pass in another Shabbat, at the end of the yamim, (Shem Tob Mattithyah 12:9a), that he entered into the synagogue and taught, and there was a man there, and his right hand was withered.

Luke 5:17—6:6 with Matthew and Mark companion statements:

Mark 2:1-2
[01] And again he entered into KapherNaum through the yamim, and it was heard that he was in the house.
[02] And many were gathered together, so that there was no more room, not even at the door: and he spoke the Logos to them.

Luke 5:17-39
[17] And it came to pass in eḥad ha·yamim that he was teaching, and there were Perushim and Doctors of the Torah sitting by, which were come from all the villages of the Galil and Yhudah and Yerushalem: and the power of Adonai was with him to heal.
[18] And behold, men brought upon a couch a man that was paralyzed: and they sought to bring him in and place him before him.
[19] And finding no way to bring him in, because of the multitude, they went up to the housetop, and let him down through the tiles with his couch into the midst before Ι̅Η.
[20] And seeing their faith, he said, Man, your sins are sent away from you.
[21] And the Scribes and the Perushim began to reason, saying, Who is this who speaks blasphemies? Who but Elohim alone can send away sins?
[22] But perceiving their reasoning Ι̅Η answered, saying to them, Why deliberate in your hearts?
[23] Which is easier to say, Your sins are sent away from you, or to say, Arise and walk?
[24] But that you may know that the Son of Man has authority over the earth to send away sins, (he said to the paralytic), I say unto you, Arise, and take up your couch, and go to your house.
[25] And immediately he rose up in front of them, and took up that whereon he lay, and departed to his house glorifying Elohim.
[26] And bewilderment took hold on all, and they glorified Elohim, and were filled with fear, saying, We have seen paradoxical things today!
[27] And after these things he went forth, and beheld a tax collector named Levi, sitting at the place of collection: and he said to him, Follow me!
[28] And forsaking all, he arose, following him.
[29] And Levi made him a great feast in his house: and there was a great multitude of tax collectors and of others reclining at the meal with them.
[30] And the Perushim and their Scribes murmured against his talmidfim, saying, Why do you eat and drink with the tax collectors and sinners?
[31] And answering Ι̅Η said to them, They that are healthy have no need of a physician, but they that are sick:
[32] I am not come to call the righteous but sinners to repentance.
[33] And they said to him, The talmidim of Yohanne fast clench-fisted and make supplications, likewise also the talmidim of the Perushim: but yours eat and drink.
[34] And Ι̅Η said to them, Can you make the sons of the bride-chamber fast while the groom is with them?
[35] But the yamim also will come when the groom shall be taken up from them: then shall they fast in those the yamim.
[36] And he spoke also a parable to them: No one tears a patch from a fresh garment and puts it on an old garment: for he causes the new to be rent, and the old will not accord with the patch from the new.
[37] And no one puts new wine into old wineskins, else the new wine will burst the skins and [the wine] itself will be spilled, and the skins will perish.
[38] But new wine must be put into fresh wineskins.
[39] And no one having drunk old wine desires new, for he says, The old is chrestos!

Luke 6:1-6
[01] Moreover it came to pass in the Shabbat deuteroprotos that he was passing through the grainfields: and his talmidim were plucking heads of grain, and were eating, rubbing out [the kernels] with their hands.
[02] But certain ones of the Perushim said, Why do you do that which is not lawful to do in the Shabbatot?
[03] And answering unto them, Ι̅Η said, Neither this have you read? what David did when he himself was hungry, and those with him?
[04] How he entered into the house of Elohim, and took and ate the bread of the Presence, and gave also to those with him, which it is not lawful to eat except for the Kohanim only?
[05] And he said to them, The Son of Man is Master of the Shabbat!
[06] And it came to pass in another Shabbat, at the end of the yamim, that he entered into the synagogue and taught, and there was a man there, and his right hand was withered.

Thus we have multiple Shabbatot in a one week period.

Luke 6:1a — εν σαββατω δευτεροπρωτω
δευτερος = second (sheni)
πρωτος = first (rishon)

What is second-first, (deuteroprotos)? Where is protos coming from? In the OG LXX version of WaYikra-Leviticus 23:11 we find the feminine form, (της πρωτης), and in that instance it implies the first day of something, (though hemera is not found in the Greek text), and thus it seems that this day was called the Protos.

This day would be the first day of each new harvest cycle: for there are seven harvest cycles in the full revolution of a year, and in a 364-day calendar each of these seven cycles are fifty-two days, (in a non-leap year), and cycle number six, the vintage, is expounded for us with the completion of the wall in Neḥemyah 6:15. Yerushalem is likened to the vineyard of Adonai in Yeshayah-Isaiah 5:1-3 and Matthew 21:33, (as well as other passages), both of which mention the hedge, fence, or wall roundabout the vineyard, which in the symbolism is the wall roundabout the city, which was completed during the cycle of the vintage or grape harvest under Neḥemyah. And because the date is also given for the completion of the wall in Neḥemyah 6:15, (25 Elul), if you understand the calendar to be 364 days in a non-leap year, you may know the dates of the beginning and end of all seven harvest cycles. For example, since 25 Elul is the last day of the sixth harvest cycle, 26 Elul is the Protos or first day of the seventh harvest cycle, which is fifty-two days, and therefore includes all of the seventh month and the appointed times therein.

Daniel 12:13 - Yamin
Yom Qatan, Yom Qetanot, (Zechariah 4:10)
Yamin ~ Yamim Qetanot?

Psalm 77:10 ~ And I said, This is my affliction, the turning of the yamin of the Most High.
Isaiah 41:10 ~ Fear not, for I am with you: be not dismayed, for I am your Elohim, I will confirm you, surely I will help you, surely I will sustain you in the yamin of My righteousness.

Yamin = Right hand? Yes, of course.
Abbreviated or little days? Yes, and certainly so in Daniel 12:13.
Habakkuk 2:16 ???

And where is this from?



75 Three shepherds go forth in Yisrael, Hasidim, [to search out]
76 whether there be among them, if there be among them holy ones and pure ones.
77 Who are you? I am Gabriel, the Malak [○ ○ ○ ○ ○ ○] and have come
78 to deliver a prophet and a shepherd, to deliver your sign [○ ○ ○]. Search out
79 from what is before you three shepherds, three prophets,
80 unto three yamin is the sign. I Gabriel tell you, the Malakin of the
81 Prince of princes, their carcass in the square and courtyard ya[min three: this is]
82 the sign unto you. Behold, search from what is before you, behold, the beloved king:
83 for three yamin haqatan he shall be taken away. I am Gabriel

Sure sounds a lot like Golgotha and Revelation 11.
What scripture-writing was it that they (finally) believed? (John 2:22)?

Shalom Lulav, I was happy to see you post the following recently. I think dividing it up the way you did is the right idea, (but for a slightly different reason).

Lulav said:

Hi Phil, hope things are going well for you and family.

I was just replying to another thread and thought about your 7's, do you think this might fit in?

I was saying how I see this not as something that was what to say, but an outline of the order to pray. I broke it down and at the end added a numbered list. It happened it came out to 8 things but #8 'circled back' to #1

Just a thought, see what you think.

Master, teach us to pray......

1. Address: Our Father
2. Location: Who is in Heaven
3. Reverence: Holy is your name
4. First order of prayerful request: Your Kingdom come, Your will be done in earth as in Heaven
5. Personal requests: Give us this day our daily bread ( be reliant upon him to provide each day just like in the wilderness with the manna) Also this refers to the manna from heaven, Jesus himself.
6. Loving our neighbor and how forgiveness works - only God/Jesus can forgive sins ---And forgive us our trespasses - in the same manner as we forgive those who trespass against us.
7. Request for spiritual protection - Lead us not into temptation - rescue us from evil
8. Back to the Lord God - in praise and worship - For thine is the kingdom, and the power and the glory forever. Amein

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Since it is extremely relevant to this thread, here is my understanding:

Re: BaMidbar-Numbers 28:1-10, (commanded to Yisrael).

Continual Morning and Evening Ascending Prayer Offering
(Sacred Calendar Day)

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]. 4 And forgive us our sins, for we also forgive every one indebted to us. 5 And bring us not into temptation.

1 Praise, "Father, sanctified-holy is Your name"
2 One lamb, (a dominator), "Your kingdom come"
3 Bread offering, (minhah)
4 Trespass - sin offering
5 Drink offering, (libation)

Lambs are dominators, the background meaning of the word kebes, (see Gen 1:28 where the command to subdue is kabas or kabash), and thus the statement "Your kingdom come" is a prayer of dominion. All of these statements in a similar way have their meanings which are expounded previously for us in the TNK.

Continual Shabbat Ascending Prayer Offering
(Yom haShabbat, Sacred Calendar Day)

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 our daily bread", it is therefore most likely the final prayer for the final yom-hour in the sacred calendar day, the seventh, 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 in heaven. 3 Give us this day our daily bread. 4 And forgive us our debts as we also have forgiven our debtors. 5 And bring us not into temptation, but deliver us from the evil.

1 Praise
2 Two lambs, (dominators)
3 Twofold minhah bread offering
4 Trespass-sin offering
5 Twofold libation drink offering

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

Daniel 10:2-5
2 In those yamim I Daniel had been mourning three shabuim yamim.
3 I ate no pleasant bread, neither came flesh nor wine into my mouth, neither did I anoint myself at all, until three shabuim yamim were fulfilled.
4 And in the four and twentieth day of the ḥodesh harishon, as I was by the side of the great river, which is Ḥiddekel.
5 And I lifted up my eyes and looked, and behold, a certain one clothed in linen, whose loins were girded with the fine gold of Uphaz:

What therefore are "three shabuim yamim"? Three weeks of yamim-hours counting only the seven yamim in a sacred calendar day. This is three days: not three weeks of twenty-four hour days, but three weeks of yamim-hours within three twenty-four hour full days. This tells us that Daniel 9 is three days earlier, that is, the twenty-second day of the first month. The first twenty-one verses of the prayer in Daniel 9 appear to represent symbolically the first twenty-one days in the first month. The iysh Gabriel then arrives and touches Daniel during the prayer, at the time of the evening oblation, (minḥah), and this occurs in the twenty-first and twenty-second verses of the passage, (Daniel 9:21-22).

However the Masorete Hebrew text says that Daniel 10:1 is the third year of Koresh or Cyrus, but the OG LXX says it is the first year of Cyrus, and therefore, depending on which one is accepted, the two passages are either the same year or they are three years apart. I do not think this matters all that much for the point here: the three shabuim yamim are three days counting only the seven yamim in a sacred calendar yom. In this manner all of the time prophecies in Daniel the Prophet are fulfilled in the ministry of the Meshiah, and particularly in the Gospel of Yohanne.

Moreover these dates, the 22nd and the 24th of the first month, are now revealed in other scripture passages, including the return of Yakob from Padan-Aram, and moreover Shaul's conversion on the road to Dameshek, including his three days of blindness and the appearance of Ḥananyah at the end of those three days to lay the Power ("the hands") upon him so that he might receive sight.

Lulav said:

What version is that daq?

And what does it mean by 'cut down'?

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It is my reading of the text because of what Yhoshua teaches, (re: Joshua 17:15-18 where bara' is used twice for cutting down trees). The primary meaning of bara' is to cut down in the sense of cutting down trees to build a house. This also affects our understanding of other passages, for example, in Isa 45:7-13, does the Creator create darkness? or does He cut down darkness? does He create evil? or does He cut down evil? Did He cut down a man (Adam) upon the earth, and then raise him up in righteousness? Yes, according to Isa 45:12-13. Interestingly the LXX in that passage, (Isa 45:13), says with a King of Righteousness, which would of course be hinting at Melki-Tzedek. Was the first man cut down when he transgressed and died, and then was he raised up with the King of Righteousness? (as we have discussed elsewhere: this is Gen 1:26-28, wherein he was recreated and named Adam). Melki-Tzedek is the Word of the Father. The Logos is the Word of the Father. The Logos is the true light, the Yom-Light-Truth which enlightens every man coming into the world.

Lulav said:

[03] And there is evening, and there is morning, Yom Ehad.​

Interesting, it is not Yom Rishon, but Yom Echad.

I wonder if there is a deeper meaning there?

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In my understanding yom eḥad is the first hour of the sacred calendar day, and coincides with the morning prayer oblation, that is, the third hour of civil calendar day.

The first hour of the civil calendar day is yom harishon, (BaMidbar-Numbers 7:12), and since the first hour of the civil calendar day is the hour of Yhudah, and since Yhudah means praise, yom harishon is therefore the hour of waking and praise, (and thus the Lion of Yhudah is the King of Praise!).