Renewals

[daq]

Shalom everyone. My understanding of the following things is fluid, and of course open to discussion, but these are some of the renewals in my understanding of the scripture.

Breshiyt 15:1-21
[01] After these things Dbar HE WHO IS AND WHO WAS came to Abram in a vision, saying, Fear not, Abram, I am a shield unto you: and your reward shall be greatly multiplied.
[02] And Abram said, Adoni HE WHO IS, what will you give unto me? I walk destitute, and the meshek son of my house is dammeshek Eliezer.
[03] And Abram said, Behold, unto me you have given no seed, and lo, the son of my house is disinheriting me.
[04] And behold, Dbar HE WHO IS AND WHO WAS said to him, That one shall not be your heir, but a certain one who shall come forth from your own inward parts: [including the heart] he shall be your heir.
[05] And he brought him forth abroad, and said, Look now toward the heavens, and tell the stars, if you are able to number them: and he said to him, So shall your seed be.
[06] And he trusted-believed on HE WHO IS AND WHO WAS: and He accounted unto him righteousness.
[07] And He said to him, I am HE WHO IS, who brought you forth out of Ur of the Kasdim, to give unto you this land to inherit it.
[08] And he said, Adoni HE WHO IS, in what way shall I know that I shall inherit it?
[09] And He said to him, Bring unto Me an eglah trisected, and an iz trisected, and an ayil trisected, and a tor, and a gozal.
[10] And he brought to Him all these, and divided them through the center, and laid each portion one against its neighbor: but the tzippor he divided not.
[11] And the ayit descended because of the portions: but Abram drove them away.
[12] And the sun came to be toward going down, and a deep sleep fell upon Abram, and behold, a terror of great darkness fell upon him.
[13] And He said to Abram, Knowing you shall know that your seed shall be a stranger in a land not their own, and shall serve them: and they shall afflict them four hundred years.
[14] Moreover that nation whom they shall serve, I will judge: and afterward they shall come out with great substance.
[15] And you shall go to your fathers in peace: you shall be buried in a good old age.
[16] But in the fourth generation they shall return here: for the iniquity of the Amori is not yet full.
[17] And it came to pass that the sun went down, and it was twilight, and behold, the tannur smoked: and a fire ignited, which passed between the portions thereon.
[18] In the same day HE WHO IS AND WHO WAS cut covenant with Abram, saying, Unto your seed have I given this land, from the river of Mitzraim unto the great river, the river Perath:
[19] the Qini, and the Qenizzi, and the Qadmoni,
[20] and the Hitti, and the Perizzi, and the Rephaim,
[21] and the Amori, and the Kanaani, and the Girgashi, and the Yebusi.

Ancient tannur types: firin box type, open cone, fire pit:
Examples of neolithic bread oven types (firin, tannur)
Paths of Jordan - Bread Making (ancient)

 

[daq]

A Son of the Morning

Without niqqud:
בקר - morning, (boqer), herd, cattle, (baqar), to plough, to break forth, (beqar, verb).

Breshiyt 18:1-8
[01] And HE WHO IS AND WHO WAS appeared to him by Eloni Memra: and he sat in the tent door, in the warming of the day.
[02] And he lifted up his eyes and looked, and behold, three enoshim stood opposite him: and he saw, and ran from the door of the tent to meet them, and bowed himself to the ground.
[03] And he said, Adoni, if I have now found favor in your eyes, pass not by, I pray, from your servant.
[04] Let a little water be brought, I pray, and wash your feet, and rest yourselves under the tree.
[05] And I will bring a portion of bread, and refresh your hearts: afterward pass on by, for thus have you crossed over unto your servant, and they said, Thus do, according to what you have said.
[06] And Abraham rushed into the tent unto Sarah, and said, Hurry, knead three measures of fine flour and make uggot!
[07] And at the breaking forth Abraham ran and took the son of the morning, tender and good, and gave it to the young man, and he hurried to make it.
[08] And he took butter, and milk, and the son of the morning which he had made, and set it before them: and he stood by them under the tree, and they did eat.

A son of the morning:
Three measures of fine flour mingled with shemen.
(rushed: matzot)

 

[daq]

Ayil and Seh

Breshiyt 22:1-13
[01] And it came to pass after these things that Elohim proved Abraham, and said to him, Abraham, and he said, Here I am.
[02] And he said, Take now your son, your one of a kind whom you love, Yitzhak, and go yourself unto the land of Moryah: and offer him there for a ascending offering on one of the mountains where I spoke unto you.
[03] And Abraham rose up early in the morning, and saddled his donkey, and took two of his young men with him, and Yitzhak his son, and split the wood of an ascending offering, and rose up, and went to the place where the Elohim spoke to him.
[04] In the third day Abraham lifted up his eyes and saw the place from afar.
[05] And Abraham said to his young men, Abide here with the donkey: and I and the lad will go there and do obeisance, and come again to you.
[06] And Abraham took the wood of the ascending offering, and laid it upon Yitzhak his son: and he took the fire in his hand, and the knife, and they went both of them together [literally, united].
[07] And Yitzhak spoke to Abraham his father, and said, Abbi, and he said, Here am I, beni, and he said, Behold, the fire and the wood: but where is the seh for the ascending offering?
[08] And Abraham said, Elohim will see to it, the seh for an ascending offering, beni: and they walked both of them together, [united].
[09] And they came to the place where the Elohim had spoken to him: and Abraham built the altar there, and set the wood in order, and bound Yitzhak his son, and laid him on the altar, on top of the wood.
[10] And Abraham stretched forth his hand, and took the knife to slay his son:
[11] And the Malak of HE WHO IS AND WHO WAS called to him out of the heavens, and said, Abraham! Abraham! and he said, Here am I!
[12] And he said, Lay not your hand upon the lad, neither do anything unto him: for now I know that you fear Elohim, seeing you have not withheld your one of a kind son from Me.
[13] And Abraham lifted up his eyes and looked, and behold, one ayil holding a portion in its copse with its horns: and Abraham went and took it from the ayil, and offered it up for an ascending offering instead of his son.

 

[daq]

אילם

Exodus 8:25-27
[25] And Pharaoh called for Mosheh and for Ahron, and said, Go do sacrifice unto your Elohim within the land.
[26] And Mosheh said, It is not fitting to do so, forasmuch as an abomination to Mitzraim we will sacrifice unto HE WHO WAS AND WHO IS our Elohim: behold, we sacrifice the idol-deity of Mitzraim before their eyes, and they will not stone us?
[27] We will go into the desert a journey of three yamim, and sacrifice unto HE WHO WAS AND WHO IS our Elohim, according to however He commands us.

Exodus 15:22-27
[22] And Mosheh brought Yisrael from Yam Suph, [or Soph] and they went out into the desert of Shur: and they went three yamim into the desert, and found no water.
[23] And they came to Marthah, and they could not drink of the waters of Marah because they were bitter: therefore the name of it was called Marah.
[24] And the people murmured against Mosheh, saying, What shall we drink?
[25] And he cried unto HE WHO IS AND WHO WAS, and HE WHO IS AND WHO WAS taught him of a tree, and he cast it into the waters, and the waters were made sweet: there He made for them a statute and an ordinance, and there He proved them.
[26] And He said, If hearing, you will diligently hearken to the voice of HE WHO IS AND WHO WAS your Elohim, and will do what is right in His eyes, and will give ear to His commandments, and guard all His statutes, I will put none of these diseases upon you, which I have brought upon Mitzraim: for I am HE WHO IS AND WHO WAS, your Healer.
[27] And they came to Eilim, and there were twelve fountains of water and seventy palm trees: and they encamped there by the waters.

Tapping Palm Wine

Palm Wine (Wikipedia)
Palm Wine (including felling the whole tree)

So Mosheh felled the איל, and slit its throat round about the neck, immediately below its copse with its horns. And he cast the איל into the bitter waters of Marah, and the bitter waters of Marah were made sweet: for the blood of the איל gushed out into the waters and mingled with the bitter waters. And because the blood was immediately mixed into the waters it was not able to ferment.

A statute and an ordinance
איל = a ram or a palm tree (the date palm)
אילם = a date palm and-or its produce (masc. plural)
אילים = rams (masc. plural)

 

[HARK!]

I'm having great difficulty trying to understand the message that you are attempting to convey.

 

[daq]

I'm having great difficulty trying to understand the message that you are attempting to convey.

In this understanding, ascending offerings are offerings by prayer, which is an offering made by fire upon the altar of the heart, (which fire is not to go out). And therefore the offerings in the first two posts above are bread offerings: for prayer is bread, and the Father does indeed partake in the bread we offer when it is offered according to His Way.

Numbers 28:2
2 Command bnei Yisrael, and you shall say to them, My korban-offering, My bread for My fire offering of My pleasant aroma you shall observe to offer unto Me in its appointed time.
Biblical Civil and Sacred Calendar Days?

 

[daq]

Leviticus 5:7-13 KJV
7 And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.
8 And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder:
9 And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering.
10 And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.
11 But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering.
12 Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering.
13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering.

The burnt offerings in the above are of course, literally, ascending offerings, (olah, alah, to ascend or to cause to ascend or go up). The meat offering is typically rendered in the KJV from the minhah fine flour bread offering. The three main members of the flock and herd, employed in the sacrificial commands, are the three main portion sizes of the bread offerings.

One lamb: a tenth of fine flour
One ram: two tenths of fine flour
One bullock: three tenths of fine flour
(See also Numbers 15:1-16)

A son of the morning:

So then, the naar of Genesis 18:7 either took the son of the herd, (a young bullock), and hurried to slaughter it, drain its blood, butcher it, and cook the portions which were to be set before Elohim, (all these things supposedly included in the statement "he hasted to dress it", as rendered in versions such as the KJV), or the naar took the son of the morning, (bread), and rightly divided it into three equal parts, trisecting it.

 

[daq]

A statute and an ordinance
איל = a ram or a palm tree (the date palm)
אילם = a date palm and-or its produce (masc. plural)
אילים = rams (masc. plural)

Which one is correct? or does it matter?

Exodus 29:1-3
[01] And this is the dabar which you shall perform with them to sanctify them for a Priesthood unto Me:
[02] Bring one par, בן־בקר, and two אילם, perfect, and matzot bread, and matzot cakes mingled with oil, and matzot wafers anointed with oil: of fine wheat flour shall you offer them.
[03] And you shall place them in one basket and bring them in the basket with the par and the two אילם.

Leviticus 8:2-3
[02] Take Aharon and his sons with him, and the garments, and the anointing oil, and the par of the sin offering, and the two אילים, and the basket of matzot bread,
[03] and gather all the congregation together unto the door of the Ohel Moed.

אילם or אילים ??

There are actually very few places in the Torah where we find the masculine plural form אילים, and all of them, except for the questionable case above, are surely meant to be understood as rams. The following are all the occurrences in the Torah except for the one already quoted above.

Genesis 32:13-14 KJV
13 And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;
14 Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams, [אילים]

Numbers 23:1 KJV
1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams [אילים].

Numbers 23:29 KJV
29 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams [אילים].

Deuteronomy 32:13-14 KJV
13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;
14 Butter of kine, and milk of sheep, with fat of lambs, and rams [אילים] of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape.

That's it for אילים, everywhere else in the Torah the masculine plural form is אילם, including the sacrificial offerings ordained by Elohim.

 

[daq]

Malaki 2:4-7
[04] And you shall know that I have sent this command unto you, that My covenant with Levi might continue, says YHWH Tzabaoth.
[05] My covenant with him has been the Life and the Peace, and I gave them to him for reverential fear: and he reverenced Me, and bowed before My name.
[06] Torah-instruction of truth was in his mouth, and iniquity was not found on his lips: he walked with Me in peace and uprightness, and turned away many from iniquity.
[07] Surely the lips of the Kohen should guard knowledge, and Torah-instruction should be sought at his mouth: for he is a malak of YHWH Tzabaoth.

And when the Tzaddik Kohen Gadol commences, it is as though He takes a deep breath, and there is silence in the heavens after the manner, a half hour: for the day is divided into hours. And the day is twelve hours in the civil calendar day: and every hour is divided in the same manner as the day, having a morning and an evening. And the morning portion of the day is six hours, and the evening portion of the day commences at the time when the women go forth to draw water, about the time of twofold light, the tzohorim, when the sun reaches its zenith in the sky overhead and begins its downward trek across the sky into the west. So the day is six hours of morning, and six hours of evening: twelve hours in a civil calendar day.

And likewise every hour has a morning and an evening: inhale, exhale, waxing and waning, morning and evening. And when the Tzaddik Kohen Gadol commences, it is as though He takes a deep breath, and behold, it is the evening portion of the hour. And there is silence in the heavens after the manner, a half hour: for the hour is divided just as the day. And when the Tzaddik Kohen Gadol speaks, it is as though He exhales, and behold, it is the morning portion of the hour. Between the evenings you shall consume basar, the good message of the Tzaddik Kohen Gadol, the meat of the Word: and in the morning you shall be filled with bread (of life).

And the Great Tzaddik inhales, and behold, it is evening, and there is silence in the heavens after the manner, a half hour, and the Great Tzaddik says, Light Be, and light is. And the Great Tzaddik looks upon the light for good, (surely it is good!), and the Great Tzaddik divides the light from the darkness. And the Great Tzaddik calls the light Yom, and the darkness He calls laylah: and there is evening, and there is morning, Yom Ehad. (Yom One of the sacred calendar day).

Says Mosheh the Preacher in the desert, the Prophet, the Kohen of Elohim: Give ear, O heavens, and I will speak, and hear the words of my mouth, O earth, for I will herald the name of YHWH. My doctrine shall drop as the rain: my speech shall distill as the dew, as the misty rain upon the tender herb, and as the light showers upon the grass.

And it was in the evening, and Shilo ascended from his heart, and filled the camp: and in the morning there was a layer of dew roundabout the camp, and when the dew went up, behold, on the face of the desert, thin shreds, thin like white-frost upon the earth.

Shilo is not in the sky, that you should say, Who shall ascend for us into the sky, and bring him to us, that we may hear and do? Neither is he below the sea, that you should say, Who shall pass through the sea for us, and bring him to us, that we may hear and do? But the Word is quite nigh unto you: in your mouth, and in your heart.

Genesis 1:1-31, Genesis 2:1-4, Deuteronomy 30:11-20, Romans 10:6-15, Isaiah 52:7, Exodus 16:4-31, Deuteronomy 8:2-3, Deuteronomy 32:1-3, John 6:26-58.

 

[daq]

All these things the Master spoke in parables unto the multitudes, and without a parable he spoke nothing unto them: that what was spoken through the Prophet might be fulfilled, saying, I will open my mouth in parables, I will utter things hidden from the foundation (of the world). Matthew 13:34-35.

Matthew 13:31-32
[31] Another parable set he before them, saying, The kingdom of the heavens is like unto a grain of mustard seed, which a man took, and sowed in his field:
[32] which indeed is less than all seeds, but when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the sky come and lodge in the branches thereof.

ויאמר אלהים תדשא הארץ דשא עשב מזריע זרע עץ פרי עשה פרי למינו אשר זרעו־בו על־הארץ ויהי־כן׃

ותוצא הארץ דשא עשב מזריע זרע למינהו ועץ עשה־פרי אשר זרעו־בו למינהו וירא אלהים כי־טוב׃
​

Genesis 1:11-12
[11] And Elohim says, The eretz shall bring forth a tender herb yielding seed of a fruitful tree producing fruit unto its kind whose seed is in itself upon the eretz. And thus it is.
[12] And the eretz brings forth a tender herb yielding seed unto its kind: a tree producing fruit whose seed is in itself unto its kind, and Elohim looks thereon for good.

Genesis 1:11-12 ~ Mustard Seed Faith (Bitter Herb)

Matthew 13:1-2 (sea and land) ~ Genesis 1:9-10
Matthew 13:3-23 ~ Genesis 1:11-13
Matthew 13:24-30 ~ Genesis 1:11-2:4
Matthew 13:31-32 ~ Genesis 1:11-12
Matthew 13:33 ~ Genesis 1:14-31, (Genesis 40:12,18)
Matthew 13:34-35 ~ Genesis 1:1-2:4, Psalms 78:2
Matthew 13:36-43 ~ Genesis 1:11-2:4
Matthew 13:44 ~ Genesis 1:11-13
Matthew 13:45-46 ~ Genesis 1:14-19
Matthew 13:47-50 ~ Genesis 1:20-28

 

[daq]

All these things the Master spoke in parables unto the multitudes, and without a parable he spoke nothing unto them: that what was spoken through the Prophet might be fulfilled, saying, I will open my mouth in parables, I will utter things hidden from the foundation (of the world). Matthew 13:34-35.

Matthew 13:31-32
[31] Another parable set he before them, saying, The kingdom of the heavens is like unto a grain of mustard seed, which a man took, and sowed in his field:
[32] which indeed is less than all seeds, but when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the sky come and lodge in the branches thereof.

ויאמר אלהים תדשא הארץ דשא עשב מזריע זרע עץ פרי עשה פרי למינו אשר זרעו־בו על־הארץ ויהי־כן׃

ותוצא הארץ דשא עשב מזריע זרע למינהו ועץ עשה־פרי אשר זרעו־בו למינהו וירא אלהים כי־טוב׃
​

Genesis 1:11-12
[11] And Elohim says, The eretz shall bring forth a tender herb yielding seed of a fruitful tree producing fruit unto its kind whose seed is in itself upon the eretz. And thus it is.
[12] And the eretz brings forth a tender herb yielding seed unto its kind: a tree producing fruit whose seed is in itself unto its kind, and Elohim looks thereon for good.

Genesis 1:11-12 ~ Mustard Seed Faith (Bitter Herb)

Matthew 13:1-2 (sea and land) ~ Genesis 1:9-10
Matthew 13:3-23 ~ Genesis 1:11-13
Matthew 13:24-30 ~ Genesis 1:11-2:4
Matthew 13:31-32 ~ Genesis 1:11-12
Matthew 13:33 ~ Genesis 1:14-31, (Genesis 40:12,18)
Matthew 13:34-35 ~ Genesis 1:1-2:4, Psalms 78:2
Matthew 13:36-43 ~ Genesis 1:11-2:4
Matthew 13:44 ~ Genesis 1:11-13
Matthew 13:45-46 ~ Genesis 1:14-19
Matthew 13:47-50 ~ Genesis 1:20-28

Apokalypsis Euangelion
(Breshiyt Tablets, Sefer Henok, Sefer Daniel)
Biblical Civil and Sacred Calendar Days?

The alternative physical-literalist understanding of the opening creation account, when taken through to its ultimate conclusion, basically boils down to a flat-earth cosmology.

Just ask Dr. Michael Heiser, as the above is one of his illustrations used in his teachings concerning his understanding of Biblical Hebrew Cosmology, which of course, he himself does not believe to be accurate or true: but even so, according to him and quite a few others, "the Bible says so".

Therefore the eye that is single is likened to a pearl of great price: for the illuminator (luminary) of the body is the eye, (to give light upon the eretz). If therefore your eye be single, your whole body shall be full of light: but if your eye be evil, your whole body shall be full of darkness. If therefore the light that is in you be darkness: how great is the darkness!

There is a companion passage to Matthew 13 in Luke 13 where only several of the short creation parables are spoken, and yet, the whole passage is teaching about the Shabbat. If one does not understand the creation parables in the manner shown in the previous post, from Matthew 13, these short parables in the Luke 13 passage seem out of place.

Luke 13:10-22
[10] And he was teaching in one of the synagogues in the Shabbatot (εν τοις σαββασιν, plural).
[11] And behold, a woman having a spirit of infirmity eighteen years: and she was bowed together, and was unable to entirely straighten herself up.
[12] And Ι̅H having seen her, summoned her, and said to her, Woman, you are loosed from your infirmity.
[13] And he laid the hands upon her: and immediately she was made straight, and glorified Elohim.
[14] And the ruler of the synagogue, being sorely displeased that Ι̅H had healed in the Shabbat, he said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not in the day of the Shabbat!
[15] But the Master answered him, and said, Hypocrites, do not each one of you in the Shabbat loose his ox or his donkey from the stall, and lead it away to watering?
[16] And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, these eighteen years, to have been loosed from this bond in the day of the Shabbat?
[17] And when he said these things, all his adversaries were put to shame: and all the multitude rejoiced for all the glorious things that were done by him.
[18] He said therefore, Unto what is the kingdom of Elohim likened? and whereunto shall I liken it?
[19] It is like unto a grain of mustard seed, which a man took, and cast into his own garden: and it grew, and became a tree, and the birds of the sky lodged in the branches thereof.
[20] And again he said, Whereunto shall I liken the kingdom of Elohim?
[21] It is like unto leaven, which a woman took and hid in three measures of meal, until the whole was leavened.
[22] And he went on his way through cities and villages, teaching, and journeying on toward Yerushalem.

Mustard seed Faith ~ Yom Shelishi
Three Measures ~ Three Yamim (unto Yom haShishi)
Then the Shabbat ~ Yom haShebii

This may indeed speak of the daily Shabbat hour.

 

[daq]

Numbers 23:1 KJV
1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams [אילים].

Numbers 23:29 KJV
29 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams [אילים].

Immediately following the Balaam and Balak passage, (which ends at BaMidbar-Numbers 24:25), we then read the following.

Numbers 25:1-3 KJV
1 And Israel abode in [bless and do not curse][bless and do not curse][bless and do not curse][bless and do not curse]tim, and the people began to commit whoredom with the daughters of Moab.
2 And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.
3 And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.

Herein we have whoredom or fornication associated with eating idol sacrifices, and thus, the whoredom or harlotry is spiritual fornication.

Revelation 2:14-16 ASV
14 But I have a few things against thee, because thou hast there some that hold the teaching of Balaam, who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication.
15 So hast thou also some that hold the teaching of the Nicolaitans in like manner.
16 Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth.

What was the stumbling block that Balaam taught Balak to set before bnei Yisrael to cause them to eat idol sacrifices and commit fornication? Did they not go around building altars in the high places? They did.

Did they not sacrifice אילים?
They did.

Psalms 106:28, Hosea 9:10.

 

[daq]

Exodus 29:1-3
[01] And this is the dabar which you shall perform with them to sanctify them for a Priesthood unto Me:
[02] Bring one par, בן־בקר, and two אילם, perfect, and matzot bread, and matzot cakes mingled with oil, and matzot wafers anointed with oil: of fine wheat flour shall you offer them.
[03] And you shall place them in one basket and bring them in the basket with the par and the two אילם.

Par?

Hosea 14:1-2 KJV
1 O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.
2 Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves [פרים parim] of our lips.

Uh-oh...

Mickelson's Enhanced Dictionaries
H6499 פַּר par (par) n-m.
פָּר par (pawr)
a bullock (apparently as breaking forth in wild strength, or perhaps as dividing the hoof).
[from H6565]
KJV: (+ young) bull(-ock), calf, ox.

Mickelson's Enhanced Dictionaries
H6565 פָּרַר parar (paw-rar') v.
1 to break up.
2 (usually, figuratively) to violate, frustrate.
[a primitive root]
KJV: X any ways, break (asunder), cast off, cause to cease, X clean, defeat, disannul, disappoint, dissolve, divide, make of none effect, fail, frustrate, bring (come) to nought, X utterly, make void.

However par also appears to have originally meant fruit: they now classify parar as the primitive root but par itself may be the primitive root because it is only two letters, (pei-resh), and added to that root we have two verbs meaning to bear fruit, para', (pei-resh-aleph), and parah, (pei-resh-hei), and then we have the more common word for fruit which appears to be a mass noun, like in English, that is, priy, (pei-resh-yod).

Mickelson's Enhanced Dictionaries
H6500 פָּרָא para' (paw-raw') v.
to bear fruit.
[a primitive root]
KJV: be fruitful.

Mickelson's Enhanced Dictionaries
H6509 פָּרָה parah (paw-raw') v.
to bear fruit (literally or figuratively).
[a primitive root]
KJV: bear, bring forth (fruit), (be, cause to be, make) fruitful, grow, increase.

Mickelson's Enhanced Dictionaries
H6529 פְּרִי priy (per-ee') n-m.
fruit (literally or figuratively).
[from H6509]
KJV: bough, (first-) fruit(-ful), reward.

This isn't just pure conjecture because the Septuagint reads par in this manner in the Hosea passage quoted above, that is, they were reading parim, (masculine plural of par), as fruit: and that is the rather obvious meaning by the context because it speaks of the fruit of the lips, that is, words, prayer, even a prayer of repentance and turning back to the Most High, and asking for forgiveness.

Hosea 14:2 LXX-Septuagint (Brenton translation)
2 Take with you words, and turn to the Lord your God: speak to him, that ye may not receive the reward of unrighteousness, but that ye may receive good things: and we will render in return the fruit of our lips.

This word par and many others employed throughout the Torah in the sacrificial offerings and commandments have dual meanings, (at the very least). Before the vowel pointing commentary was added into the Hebrew text there was always a choice to be made by the reader: but when the vowel pointing was inserted into the Hebrew text that choice was all but removed, and the only way to read the text became the Pharisee way for anyone who commits to that version of the text.

There are many such words with multiple or dual meanings, and every time one of these words comes up it may be read in multiple ways, yet when you read them in the manner as the LXX reads in Hosea 14:2, they still make just as much sense in their context, in fact, even more sense once a person is willing to believe the Prophets and Psalms and what they say about the sacrificial commandments, teachings, and Torah-instruction. These things speak of fruits, not slaughtering animals to appease Elohim, but of the fruit of the lips, fruit of the soil and earth, even songs, and ascending offerings of prayer from the soil of the altar of the heart. Thus even the fruits offered are symbolic, and not supposed to be literal bread and fruit offerings, for the bread and the fruits are symbolic of the various types of ascending prayer offerings.

As we know, the consecrations of Ahron and his sons were commanded in Exodus 29, and as explained from the Torah elsewhere, the consecrations of Ahron and his sons commenced in the third day of the first month in the second year of bnei Yisrael having come forth out of Mitzraim, and the consecrations were seven days, and were therefore complete in the ninth day of the first month of that same year. Mosheh set up the Mishkan in the first day of the first month but was not able to perform any of the anointings in that day because HE WHO IS AND WHO WAS intervened, and the cloud covered the Ohel Moed, and the glory of HE WHO IS AND WHO WAS filled the Mishkan, and therefore Mosheh could not enter, (Exodus 40:34-35), for HE WHO IS AND WHO WAS had said that He would sanctify the Ohel Moed and the altar, (Exodus 29:44), though He also commanded Mosheh to sanctify and anoint everything, which therefore by necessity comes later. The consecrations of Ahron and his sons therefore commence in the third day of the first month and are completed in the ninth day of the first month inclusive, and thus, the eighth day of Leviticus 9:1 is the tenth of the first month. And because of the events of this day, the death of the two sons of Ahron, Nadab and Abihu, Yom haKippurim is moved to the tenth of the seventh month, (Leviticus 16:1, Leviticus 16:29-34).

The Consecrations of Ahron (PDF)