from δεύτερος and πρῶτος; second-first, i.e. (specially) a designation of the Sabbath immediately after the Paschal week (being the second after Passover day, and the first of the seven Sabbaths intervening before Pentecost):--second … after the first.
### Core Meaning & Semantic Range
The Greek word G1207 (δευτερόπρωτος, *deuteróprōtos*) is a compound adjective derived from two distinct terms: G1208 (δεύτερος, *deúteros*), meaning "second," and G4413 (πρῶτος, *prōtos*), meaning "first." Literally, it translates to "second-first." However, its semantic range is highly specialized, referring to a specific chronological designation within the Jewish festival calendar. As defined, it uniquely identifies the Sabbath that is "second" in relation to the Passover day itself (the first being the Passover Sabbath during the week of Unleavened Bread) and simultaneously the "first" in the sequence of the seven Sabbaths that are counted from the Feast of Firstfruits (during Passover week) leading up to the Feast of Pentecost (Shavuot). This precise calendrical marker situates an event within the period of the "counting of the Omer" (cf. Leviticus 23:15-16, `{{H5674}}`).
### Biblical Occurrences & Contextual Analysis
The term G1207 (δευτερόπρωτος) appears only once in the entire New Testament, specifically in [[Luke 6:1]]. The verse states, "On a Sabbath, while he was going through the grainfields, his disciples plucked and ate some heads of grain, rubbing them in their hands." The Greek text specifies this as ἐν σαββάτῳ δευτεροπρώτῳ, "on a second-first Sabbath."
The precise identification of this Sabbath is crucial for understanding the context of the ensuing controversy. It indicates that the event occurred during the harvest season, specifically in the period between Passover and Pentecost. The disciples' action of plucking grain, while permissible for immediate consumption by a passerby according to Deuteronomy 23:25 (`{{H1697}}`), was interpreted by some Jewish religious authorities as a form of harvesting or threshing, thereby violating Sabbath regulations. The specificity of "second-first" grounds the narrative firmly within the Jewish liturgical year and highlights the meticulously observed calendar that governed daily life and religious practice. This setting provides the backdrop for Jesus' subsequent teaching on His authority over the Sabbath, culminating in His declaration in [[Luke 6:5]]: "The Son of Man is lord even of the Sabbath."
### Related Words & Concepts
* **G1208 (δεύτερος, *deúteros*):** "Second." This word contributes the ordinal "second" to the compound G1207, indicating its position relative to Passover.
* **G4413 (πρῶτος, *prōtos*):** "First." This word contributes the ordinal "first" to the compound G1207, indicating its position as the initial Sabbath in the count to Pentecost.
* **G4521 (σάββατον, *sábbaton*):** "Sabbath." The primary context for G1207. The weekly day of rest, central to Jewish law and practice, around which the dispute in [[Luke 6:1]] revolves.
* **G3957 (πάσχα, *páscha*):** "Passover." The foundational feast from which the "second-first" Sabbath is counted. The week of Unleavened Bread follows Passover, and the counting of the Omer begins during this period.
* **G4005 (πεντηκοστή, *pentēkostḗ*):** "Pentecost." The Feast of Weeks, which marks the culmination of the fifty-day count initiated during Passover. The "second-first" Sabbath is the first of the seven Sabbaths leading to this feast.
* **Jewish Festival Calendar:** The term implicitly connects to the broader system of Jewish festivals and the precise calendrical calculations that governed their observance, particularly the period of the Omer count (cf. Leviticus 23:15-16, `{{H5674}}`).
### Theological Significance
The singular occurrence of G1207 (δευτερόπρωτος) in [[Luke 6:1]] holds significant theological weight, primarily by serving as the precise temporal setting for a pivotal encounter between Jesus and the religious authorities concerning the Sabbath.
1. **Christ's Lordship Over the Sabbath:** The most direct theological implication is Jesus' assertion of His authority. By allowing His disciples to pluck grain and then defending their actions, Jesus challenged a legalistic, human-made interpretation of the Sabbath law. His declaration in [[Luke 6:5]], "The Son of Man is lord even of the Sabbath," directly follows this incident, asserting His ultimate authority over the very institution of the Sabbath, not to abolish it, but to reveal its true purpose.
2. **Fulfillment of the Law and Mercy:** While seemingly violating the letter of the law in the eyes of His accusers, Jesus' actions align with the spirit of the Law, particularly the principle of mercy (cf. Hosea 6:6, `{{H2617}}`). The plucking of grain for hunger was permitted (Deuteronomy 23:25, `{{H1697}}`). Jesus demonstrates that human need and compassion take precedence over rigid adherence to external regulations, revealing the heart of God's law.
3. **Transition from Old to New Covenant:** The meticulous detail of "second-first Sabbath" grounds the narrative in the specific legal and calendrical framework of the Old Covenant. However, Jesus' teaching transcends this specificity, pointing towards a new understanding of God's will under the New Covenant. The focus shifts from the precise observance of days to the person and authority of Christ, who is the ultimate fulfillment of the Law.
4. **Divine Order and Redemptive History:** The very existence of such a precise calendrical term underscores the meticulous nature of God's ordering of time and seasons in the Old Covenant. This divine order serves as the structured backdrop against which God's redemptive plan, culminating in Christ, unfolds.
### Summary
The Greek word G1207 (δευτερόπρωτος, *deuteróprōtos*) is a highly specific compound term meaning "second-first." Its sole appearance in the New Testament is in [[Luke 6:1]], where it precisely designates a particular Sabbath: the first Sabbath occurring after the week of Unleavened Bread, and thus the first of the seven Sabbaths counted leading up to the Feast of Pentecost. This meticulous calendrical detail grounds the narrative historically, setting the stage for Jesus' actions of allowing His disciples to pluck grain and the subsequent controversy with the Pharisees. The term underscores the Jewish emphasis on precise time-keeping within their festival calendar, particularly the period of the Omer count. Theologically, the incident on this "second-first Sabbath" is foundational for understanding Jesus' teaching on His Lordship over the Sabbath ([[Luke 6:5]]), His emphasis on mercy and human need over legalistic interpretation, and the broader transition from the strict observances of the Old Covenant to the principles of the New Covenant, where Christ is the ultimate fulfillment of the Law.
TRV