what's the point of all this?
Just what I said, that much of what you brought up in a previous post is answered in the timing of the beginning of a day.
Did it occur to you that the woman at the well was trying to avoid interacting with others and went to the well at a time she would most likely not see anyone else? You seem to want to interpret this time as a common time women go to the well and then superimpose evening over it which the text does not read that way.
That is your superimposition upon the text not based in extremely ancient cultural reality. There were and are two typical times that the women go out to draw water: first in the morning, and then at around midday. In some areas of the Middle East this is still the practice to this day.
1 Samuel 9:10-14 KJV
10 Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was.
11 And as they went up the hill to the city,
they found young maidens going out to draw water, and said unto them, Is the seer here?
12 And they answered them, and said, He is; behold, he is before you: make haste now, for he came to day to the city;
for there is a sacrifice of the people to day in the high place:
13 As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.
14 And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place.
Herein above the maidens are going out to draw water: this is at midday because it is clearly before the evening oblation.
The text says the 6th hour; translations often say noon. Why would you draw water at a well at noon which is typically the hottest point of the day?
Another mistake on your part. The sun waxes hot from about 3:00PM to 4:00PM locally with, of course, some variance depending on location. The most common explanations for why this is the case call the effect
thermal response, (although the following link does not use that term).
What do "highs" and "lows" mean in your weather forecast? Learn how these numbers are calculated and what time of day they tend to occur.
www.thoughtco.com
it would make more sense to do it in the cool of the morning/evening while there is still light, but this woman she has cause to avoid people so goes at the 6th hour (which the text unpacks).
Speculation on your part. Water was drawn twice a day, in the morning and the time of evening.
Pulpit Commentary
Verse 11. - And he made his camels to kneel down - "a mode of expression taken from actual life. The action is literally kneeling; not stooping, sitting, or lying down on the side like a horse, but kneeling on his knees; and this the camel is taught to do from his youth" (Thomson, 'Land and Book,' p. 592) - without the city by a well of water. "In the East, where wells are scarce and water indispensable, the existence of a well or fountain determines the site of the village. The people build near it, but prefer to have it outside the city, to avoid the noise, dust, and confusion always occurring at it, especially if the place is on the highway (Ibid.). At the time of the evening, even the time that women go out to draw water. Literally, that women that draw go forth. "It is the work of females in the East to draw water both morning and evening; and they may be seen going in groups to the wells, with their vessels on the hip or on the, shoulder" (Roberts' Oriental Illustrations, p. 27). "About great cities men often carry, water, both on donkeys and on their own backs; but in the country, among the unsophisticated natives, women only go to the well or the fountain; and often, when traveling, have I seen long files of them going and returning with their pitchers "at the time when women go out to draw water" (Thomson, 'Land and Book,' p. 592). Genesis 24:11
With Genesis 24, the text says evening. There's no need to see these as the same time, evening is the time around sunset.
Not so: evening commences when the sun has reached its zenith in the sky overhead, at about midday, when the shadows shift direction, and the sun begins its westward descent across the sky, (which is, again, why the midday hour is called the tzohorim, the two lights: morning light and evening light).
I don't know what I'm arguing about or even if you agree/disagree. I'll be candid, your points are obscure and I don't know what you're getting at.
One of the most important reasons for these things would be to understand the timing of the resurrection. The Protos, (Lev 23:11 LXX, Mrk 16:9), falls in the
first-light-dawning, (verb, επιφωσκω, Mat 28:1), of the Shabbat.
Secondly, these things also have an impact on the OP subject matter since in the LXX version of the Torah the weekly Shabbat day is always in a plural form of the Greek word σαββατον. This therefore is an important distinction when it comes to places in the Gospel accounts where we find a singular form of σαββατον. Such is the case with two places already quoted from, Luke 6:1 and Mark 16:9, strongly implying that the singular form is not the full day of the Shabbat but rather the
Shabbat hour of any given day of the week, (as shown in the sundial image file on the previous page).
Understanding this explains much of what has been brought up herein: for the variant passage in Luke 6 from Codex Bezae tells us that the variant occurred in the same day as Luke 6:1, meaning that Luke 6:1 is the Shabbat hour of that day, (dative, neuter, singular, σαββατω), but it must also have been a full weekly Shabbat day. This explains the reason for the variant statement, for if the man had observed the Shabbat hour of that day and yet was working in a later hour of the day, he would have understood what he was doing: but if he had not observed the Shabbat hour of that day, he understood not and was a transgressor of the Torah by the fact that he was ignoring the duly appointed Sanhedrin ruling on the matter, (which was only valid until the resurrection because Meshiah was the only one to properly interpret it).
Mark 16:9 is likewise a singular form of σαββατον mentioned with the protos, (feminine πρωτη in the passage), which means it is the protos Shabbat of the wave offering in Leviticus 23:11 LXX. This is the Shabbat hour, (being in the singular in the Mark passage), and thus the morrow is the next morning, and that is the morning portion of the full Shabbat day, the weekly Shabbat, and that is the commencement of the Omer count.
In short: the day pertaining to the Master in Rev 1:10, (τη κυριακη ημερα), is the Shabbat, not the first day of the week, and the first light of Shabbat is the Shabbat hour between the evening hours the evening before, (a.k.a. "between the evenings", in the midst of the six hours of evening).
Looking again at the sundial image file: the three prayer times and oblations divide the civil calendar day into quarters because the morning oblation is in the midst of the six hours of the morning and divides the morning in half, and the midday hour divides the twelve hour day in half, and the evening oblation divides the six hours of evening in half, and thus the evening oblation falls at exactly the halfway point of the six hours of evening time, (and thus the common phrase in the Torah, "between the evenings").
