Things Hidden from the Foundation of the World

[dak]

Creation Day 2 (Sea and Land)

Matthew 13:1-2
1 In that day Ι̅Η went out of the house and sat beside the sea.
2 And there were gathered unto him great multitudes, so that he entered into a ship, [on the sea] and sat down, and all the multitude stood on the beach [on the land].

Creation Day 3

Matthew 13:3-9
3 And he spoke many things in parables to them, saying, Behold, the Sower went forth to sow:
4 and as he sowed, some seeds surely fell beside the way, and the fowls came and devoured them.
5 And others fell upon the stony places, which had not much soil: and straightway they sprang up because they had no depth of soil:
6 but when the sun was risen, they were scorched, and because they had no root they withered away.
7 And others fell upon the thorns: and the thorns grew up and choked them out.
8 But others fell upon the good soil and yielded fruit: some surely the hundredfold, and some the sixtyfold, and some the thirtyfold.
9 The one having ears, let him hear.

Matthew 13:18-23
18 Hear therefore the parable of the Sower.
19 When anyone hears the Logos of the Kingdom, and understands it not, the Wicked one comes and snatches away what was sown in his heart: this is the one receiving seed beside the way.
20 And the one receiving seed upon the stony places, this is the one hearing the Logos, and straightway receiving it with joy.
21 But he has no root in himself, and endures only for a while, and when tribulation or persecution arises because of the Logos, straightway he stumbles [or is offended].
22 And the one receiving seed among the thorns, this is the one hearing the Logos: and the cares of the age, and the deceitfulness of riches, choke out the Logos, and he becomes unfruitful.
23 And the one receiving seed upon the good soil, this is the one hearing and understanding the Logos: who surely bears fruit and brings forth, some surely the hundredfold, and some the sixtyfold, and some the thirtyfold.

Creation Days 3-6

Matthew 13:24-30
24 Another parable he set before them, saying, The Kingdom of the Heavens is likened unto a man that sowed good seed in his field:
25 but while the men slept, his enemy came and sowed tares also among the wheat, and went away.
26 And when the blade sprang up, and brought forth fruit, then appeared the tares also.
27 And the servants of the householder came, and said to him, Master, did you not sow good seed in your field? from where then has it tares?
28 And he said to them, An enemy has done this, and the servants said to him, Would you then that we go and gather them up?
29 But he said, Nay, lest it happens that while you gather up the tares you root up the wheat with them.
30 Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

Creation Days 3 (Mat 13:31-32) and 4-6 (Mat 13:33)

Matthew 13:31-32 ~ Mustard Seed Faith (Gen 1:11-12, Mat17:20)
31 Another parable he set 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: [that are sown] but when it is grown, it is greater than the herbs, and becomes a tree, so that the fowls of the heaven come and lodge in the branches thereof.

Nothing added except for minimal punctuation:

Genesis 1:11-12 Mustard Tree Faith, (Mat 13:31-32, Mat 17:20)
[11] And Elohim says, The earth will bring forth a tender herb yielding seed of a fruitful tree producing fruit unto its kind whose seed is in itself upon the earth. And so it is.
[12] And the earth 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: surely it is good.

Matthew 13:33
33 Another parable he spoke to them: The Kingdom of the Heavens is like unto leaven, which a woman took, and hid in three measures of meal, [Genesis 40] until the whole was leavened.

The three measures of meal are three days:
Gen 40:12, Gen 40:18, or how then shall you know all parables, (Mark 4:13)?

Matthew13:34-35
34 All these things Ι̅Η spoke to the multitudes in parables, and he spoke nothing to them without a parable:
35 so 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.

Creation Days 3-6

Matthew 13:36-43
36 Then Ι̅Η sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
37 He answered, and said to them, The one sowing the good seed is the Son of man.
38 The field is the world: the good seed, these are the sons of the kingdom, but the tares are the sons of the wicked one.
39 The enemy that sowed them is the Devil: the harvest is the end of the age, [Day 6] and the reapers are the angels.
40 As therefore the tares are gathered up and burned with fire: so shall it be in the end of the age [Day 6].
41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, [or offense] and those doing lawlessness.
42 and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.
43 Then shall the righteous shine forth as the sun in the kingdom of their Father. The one having ears, let him hear.

Creation Day 3

Matthew 13:44
44 Again, the Kingdom of the Heavens is like unto a treasure hidden in a field, which a man discovered and hid: and in his joy he goes and sells all that he has, and buys that field.

Creation Day 4

Matthew 13:45-46
45 Again, the Kingdom of the Heavens is like unto a man that is a merchant seeking goodly pearls:
46 and having found one pearl of great price, he went and sold all that he had, and bought it.

For the luminary of the body is the eye, 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! (Mat 6:22-23) And if therefore your eye offends you, or causes you to stumble, pluck it out, and cast it from you: for it is expedient for you that one of your members should perish, and not rather that your whole body should be cast into Gehenna. The good eye is therefore like unto a precious and valuable pearl: the Greater Light which rules the day, (Gen 1:14-19).

Creation Day 5

Matthew 13:47-48
47 Again, the Kingdom of the Heavens is like unto a net, that was cast into the sea, and gathered of every kind,
48 which, when it was filled, they drew up onto the beach: and they sat down, and gathered the good into vessels, but the bad they cast away.

Creation Day 6

Matthew 13:49-50
49 So shall it be in the end of the age: the angels shall come forth and sever the wicked from among the righteous,
50 and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.

Closing Statement

Matthew 13:51-53
51 Ι̅Η then said to them, Have you understood all these things? They said to him, Yes, Master.
52 And he said to them, Therefore every scribe having been discipled into the Kingdom of the Heavens is like unto a man that is a householder, who brings forth out of his treasure things both renewed and ancient.
53 And it came to pass, that when Ι̅Η had finished these parables, he departed from there.

 

[dak]

The same pattern appears again in Luke 13.

Luke 13:11-22
11 And behold, a woman having a spirit of infirmity eighteen years: and she was bowed together, and could in no way lift herself up.
12 And when Ι̅Η saw her, he called her, and said to her, Woman, you are loosed from your infirmity.
13 And he laid his hands upon her: and immediately she was made straight, and glorified Elohim.
14 And the ruler of the synagogue, being moved with indignation because Ι̅Η had healed in the Shabbat, answered and 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, O 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 as 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 like? 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 fowls of the heaven lodged in the branches thereof. [Creation Day 3, Gen 1:11-12, Mat 13:31-32]
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, [three days, Gen 40:12, Gen 40:18] until the whole was leavened. [Creation Days 4-6, Mat 13:33]
22 And he went on his way through cities and villages, teaching, and journeying onward unto Yerushalem.

More importantly: this account shows that people are being healed in the Shabbat of creation, (Gen 2:1-3), revealing that the origin of the Shabbat is not the Torah given through Mosheh, which teaches it, but given through the opening creation account, (Gen 2:1-3). The ruler of the synagogue in no way understood the opening creation account, (due to a carnal mindset serving the beggarly elements of the natural creation: sun, moon, and stars, which are not gods, and which is forbidden in the Torah), and I believe the Master is indirectly informing him of this in the passage above.

 

[dak]

Each "day" of creation is not necessarily a "day" at all because Elohim does not call the Light "Day", but rather, He calls the Light, "Yom". Therefore yom is light, and whenever yom is used as an increment of time it may be any increment of time which is employed in the scripture, but only depending on the context, by the logos reasoning and understanding of the context.

The base increment of time is not what most now imagine as a day but is instead an hour: for yom is used for both the twelve hour day and even for merely one hour of that same twelve hour day, and in some places we find a yom for a year, and a year for a yom, and in some places, like in Peter, one yom is as a thousand years, and a thousand years are as one yom with the Master, and in Psalm 90, a Psalm of Mosheh, we find that a thousand years are as yesterday when it is passed, and as a watch in the night, which we know is only three hours. If therefore a yom may be all of these different increments of time, then surely a yom may also be an hour regardless of whether or not scholars have recognized that fact, (the definition of an hour is not found in any of the lexicons I have seen). Moreover the base increment is itself the hour.

In Numbers 7, where the civil day of twelve hours is expounded, we find that the princes of the tribes offer the qorban offering for their tribes each prince in his yom, in the yom wherein the altar was anointed. That is twelve yom in a yom: in other words, twelve yom-hours in a yom-day, and the text bears this out where scholars have claimed that two verses contain an idiom, which somehow they think that this allows them to ignore a second occurrence of yom in each of the two verses where this occurs. Translate the idiom, even if you yourself do not understand it, and let the reader seek out and understand it for themselves: is this not better than letting words of the Torah go untranslated? as if they do not exist in the text?

Moreover there is no way to have twelve yom in a yom if yom always means the same length of time increment: and it doesn't always mean the same length of time increment, for Yom is Light. The same happens when we arrive at Genesis 2:4, which rather overtly reveals that the six yamim of the opening creation account are six yamim-hours in one yom-day, the yom-day wherein Earth and Heavens were created, for Earth and Heavens were not created in the same hour in Gen 1, but Shamayim-Heavens was created and named in Yom Sheni, Second Yom, (Gen 1:8) while Eretz-Earth was created and named in Yom Shelishi, Third Yom, and yet Gen 2:4 tells us they were created in the day wherein Elohim made Earth and Heavens, (without the article, meaning the proper nouns written in the places in the text wherein they were named, specifically referring to Yom Sheni and Yom Shelishi).

The Master himself teaches that yom also means an hour in the parable of the vineyard workers: those who worked the whole twelves hours of a civil calendar day received a denarius, and yet those who came last only worked one hour and also received a denarius. That is because a yom in this teaching is worth a denarius: but a yom can be either a full twelve hour civil calendar day, or one yom-hour out of that twelve hour civil calendar day.

The sacred calendar day is laid forth in the opening creation account: seven yamim-hours embedded within the midst of the twelve hour civil calendar day, six yamim hours of spoken word creation and the Shabbat hour of each and every day of the year for as long as the earth and the world exist.

 

[dak]

John 1:35-39
35 Again, on the morrow, Yohanne stood, and two from his talmidim:
36 And having looked upon Ι̅Η walking about, he said, Behold, the Lamb of Elohim!
37 And the two talmidim heard him speaking, and they followed with Ι̅Η.
38 And Ι̅Η turned about, and seeing them following, he said to them, What do you seek? and they said to him, Rabbi, (which is to say, being interpreted, Teacher), where do you abide?
39 He said to them, Come and see! They came therefore and saw where he abides, and they abode with him that yom: the hour was accordingly the tenth.

As may be seen in the image file at the bottom of the previous post above, the tenth hour of the civil calendar day is the seventh yom and Shabbat hour of the sacred calendar day, (offset by a half-hour). John 1:39 is telling the observant reader, who understands these two calendars, that the Master abides/dwells in the Shabbat.
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[dak]

Please bear with me through several definitions that are important for what follows:

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 Hebrew Ashuri script there was no pointing, (certainly not even in the first century: 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. Context was the only way to understand whether כבש was the verb or the noun.

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 13:17 KJV
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 11:24 KJV
[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.

There is so much more but, at least for now, the above is enough to perceive what follows below concerning the daily ascending prayer offerings, which are commanded to bnei Yisrael, as opposed to being only commanded to 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 minḥah-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 minḥah-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 minḥah-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 upon the mount 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 to begin with. 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, 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).

The Sacred Calendar Day Continual Evening and Morning 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, 5) for we also forgive every one indebted unto 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: (like a fine-flour unleavened bread oblation), Give us our daily bread according to the yom,
4) Trespass/sin offering: And forgive us our sins, for we also forgive every one indebted unto us.
5) 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 definitions above), 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 Son. All of these statements in a similar way have their meanings which are expounded for us in the scripture.

The Continual Shabbat Ascending Prayer Offering

Note how some of the prayer from the Gospel of Matthew contains more: it is doubled up or stacked so as 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 sacred calendar day, (seven yamim-hours in a 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 the heavens. 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: Our Father who is in the heavens, sanctified-holy is Your name.
2) Two lambs: (dominators), Your kingdom come. Your will be done also upon the earth as it is in the heavens.
3) Twofold minḥah bread of the Presence oblation: (because this is in addition to the evening minḥah oblation prayer offering), Give us this day our bread of the Presence.
4) Trespass-sin offering: And forgive us our debts as we also have forgiven our debtors.
5) Twofold libation with a final prayer of domination: 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.

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 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.
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