Beyn Ha’Arbayim

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Beyn Ha’Arbayim

Beyn Ha’Arbayim is found in Ex12:6, Ex 29:41, Ex 30:8, Lev 23:5, Num 9:3, Num 9:5, Num9:11, Num 28:8 and many other places Torah, non- Torah and even (as ‘evening’) in the New Testament/Covenant.

In every case the translators render the following;

Hebrew – in the evening <`ereb>. {in…: Heb. between the two evenings}

There those that think the bannered phrase does not occur in the Bible. I used to be 1 of them.

These are the definitions given the erroneous rendering ‘evening’ singular – Which would be true if it were not plural

‘in’  or between –

0996. Nyb beyn, bane
(sometimes in the plural masculine or feminine); properly, the constructive form of an otherwise unused noun from 995; a distinction; but used only as a prep, between (repeated before each noun, often with other particles); also as a conjunction, either…or:–among, asunder, at, between (-twixt…and), + from (the widest), X in, out of, whether (it be…or), within.

0995. Nyb biyn, bene
a primitive root; to separate mentally (or distinguish), i.e.(generally) understand:–attend, consider, be cunning, diligently, direct, discern, eloquent, feel, inform, instruct, have intelligence, know, look well to, mark, perceive, be prudent, regard, (can) skill(-full), teach, think, (cause, make to, get, give, have) understand(-ing), view, (deal) wise(-ly, man).

the evening – <`ereb>

06153. bre `ereb, eh’-reb
from 6150; dusk:–+ day, even(-ing, tide), night.
See Hebrew 06150 (`arab)

06150. bre `arab, aw-rab’
a primitive root (identical with 6148 through the idea of covering with a texture); to grow dusky at sundown:–be darkened, (toward) evening.
See Hebrew 06148 (`arab)

06148. bre `arab, aw-rab’
a primitive root; to braid, i.e. intermix; technically, to traffic (as if by barter); also or give to be security (as a kind of exchange):–engage, (inter-)meddle (with), mingle (self), mortgage, occupy, give pledges, be(-come, put in) surety, undertake.

The issue to understand in dealing with these Hebrew (and Greek) definitions is that anything before the :– emblem is the definition – any thing after the :– emblem is what the translators have taken that word to mean – which may or may not be in keeping with the actual definition.

Despite the fact of the parenthetical display which can mean translator ambivalence – the fact of the matter is laid bare in the actual Hebrew wording. Hebrew words that are plural carry the suffix ‘im’ similar to an ‘s’ on the end of an English word indicating plurality – Cars, Boats, Cats, Dogs, etc.

As is plain to see <`ereb> translated ‘evening’ erroneously does not have the ‘im’ indicating ‘evening’ is meant to be singular. The same applies to the other words given as origin , do not have the ‘im’ indicating singularity. The same applies to translated as ‘in’ it does not have the ‘im’ indicating it is meant to be singular.

However – the definition of as opposed to does indicate that it can be plural but that would be defined by context – and the context of the alleged plural is clearly there. And it is supported by ‘s (not plural) origin word meaning to distinguish or understand “sometimes in the plural masculine or feminine”.

The Greek

at even

3796. oqe opse, op-seh’
from the same as 3694 (through the idea of backwardness); (adverbially) late in the day; by extension, after the close of the day:–(at) even, in the end.
See Greek 3694 (opiso)

3694. opisw opiso, op-is’-o
from the same as 3693 with enclitic of direction; to the back, i.e. aback (as adverb or preposition of time or place; or as noun):–after, back(-ward), (+ get) behind, + follow.
See Greek 3693 (opisthen)

Now having said all this I did look at Ex.12:6 in an e-Sword HOT (Hebrew Old Testament) application and it does indicate what looks like a form consistent with – I do know enough Hebrew (wink wink – actually Jewish captivity Babylonian script) that I was able (reading right to left) to distinguish the ‘mem’ sophi (the closed ‘m’ at the end of a word). Then the problem becomes if it is even valid in Paleo-Hebrew (the Hebrew Moses knew and wrote in), assuming so then the following would apply.

Now to pose a quandary most do not even fathom –

Ex 12:18 In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.

Also see Lev 23:5-8; Num 28:16-25

Obviously this period has to include the day of the 14th & the day of the 21st (an annual Shabbat) and as I will assert to point out; ” You can only have a Sabbath on the day of the 21st if its evening only begins the day” But what of the 2 evenings?

Abib 14th Passover – Lev 23:5 – UnlBrd with Lamb
Abib 15th – 21st Days of UnlBrd – Lev 23:6-8 – Abib 15th & 21st are Annual Sabbaths – UnlBrd all 7days without Lamb

This is evidence in support of the following;

Now for the explanation that makes the most sense and is consistent with the evidence of between the evens/evenings. The Sun is a planet – it is plain to see the shape of that orb – that orb generates light. The demarcation of ‘sunset’ (1st evening the bottom of the orb set on the horizon) and ‘sundown’ (2nd evening – the top of the orb down below – no longer visible against the horizon) is that the orb of the Sun is down below the horizon but its generated (defused) light is still visible for aprox. some 40 mins. Each day would then have both a ‘sunset’ and a ‘sundown’ ; one that ends as the other one starts – similar to a coupled successive train.

In other words the setting of the Sun is that waning mixture of decreasing mostly light with darkness – conversely Sundown is that waxing mixture of increasing darkness with the now receding light part of day. Even of evening means the ‘evening’ of light and dark now in the transition process of Day to Night that involves being/becoming ‘even’.

The between the evenings of Ex.12:6 starting at 3pm is an absurd impossibility – Those ‘po-dunk’ Egyptian slaves did not have the Levitical/Pharisaic/Rabbinic or the occasion to use such obtuse amplified reasoning – but they would have known prior what that phrase meant. They would have already known from childhood what ‘between the evenings’ meant centuries before Levite Priests, Pharisees and Rabbis.

It is for this reason that I am of the opinion that ‘between the evens/evenings’ would have to mean the difference in time lapse between the set orb of the Sun and the down orb of the Sun (the next day) going to the dark of night. With that portion being known as twilight (the mingling of dark and light). It is of interest that early morning twilight is also the same mingling of dark and light – But this ‘morning twilight’ does not have a prayer to be construed as or confused with Beyn Ha’Arbayim {Heb. between the two evenings}.

Note there are 2 evens for each day -1 ending – 1 beginning; as Beyn Ha’Arbayim would suggest

I cannot at this time completely validate this – Please feel free to contact me if you know of or can confirm such proof – It has however come to my attention that King David (1Chr.23:6, 30-31; 24:1), King Hezekiah (2Chr.31:2-3) then King Darius (Ezra 5:14) [of Babylon] & King Cyrius (Ezra 6;12-18) [of Babylon] all set courses (/shifts) dividing the Levite sacrificing service into courses (shifts) to accommodate all the sacrificing that needed to be done allegedly it started at 3pm -but- none of these accounts specify the 9th hour or 3pm. However Babylon is the likely source of where the illegitimate Pharisees (and Rabbis) got the practice legitimizing the re-definition of the phrase evolution of Beyn Ha’Arbayim ‘between the evenings’ to start at the 9th hour or 3pm.

Yahs Esteem

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3 thoughts on “Beyn Ha’Arbayim

  1. Shalom Yahs Esteem,
    I believe that “beyn ha’ arbayim” should always be interpreted from God’s Perspective. This understanding agrees with your understanding, (between sunset and darkness), and is further explained in greater detail in the free “Twilight Report” on Paschal Lamb Ministries website. This Hebrew phrase also plays a critical role in unlocking the Scriptures that pertain to the chronology of Holy Week.

    In Christ’s service,
    David Behrens
    Sola Gloria Dei!

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