Difference between revisions of "Time"

<div> '''A — 1: '''''Χρόνος''''' ''' (Strong'S #5550 — Noun Masculine — chronos — khron'-os ) </div> <p> denotes "a space of time," whether short, e.g., &nbsp;Matthew 2:7; &nbsp;Luke 4:5 , or long, e.g., &nbsp;Luke 8:27; &nbsp;20:9; or a succession of "times," shorter, e.g., &nbsp;Acts 20:18 , or longer, e.g., &nbsp;Romans 16:25 , RV, "times eternal;" or duration of "time," e.g., &nbsp;Mark 2:19,2 nd part, RV, "while" (AV, "as long as"), lit., "for whatever time." For a fuller treatment see [[Season]] , A, No. 2. </p> <div> '''A — 2: '''''Καιρός''''' ''' (Strong'S #2540 — Noun Masculine — kairos — kahee-ros' ) </div> <p> primarily "due measure, due proportion," when used of "time," signified "a fixed or definite period, a season," sometimes an opportune or seasonable "time," e.g., &nbsp;Romans 5:6 , RV, "season;" &nbsp;Galatians 6:10 , "opportunity." In &nbsp;Mark 10:30; &nbsp;Luke 18:30 , "this time" (kairos), i.e., "in this lifetime," is contrasted with "the coming age." In &nbsp;1—Thessalonians 5:1 , "the times and the seasons," "times" (chronos) refers to the duration of the interval previous to the [[Parousia]] of Christ and the length of "time" it will occupy (see [[Coming]] , No. 3), as well as other periods; "seasons" refers to the characteristics of these periods. See Season , A, No. 1, and the contrasts between chronos and kairos under [[Season, A]]  No. 2. </p> <div> '''A — 3: '''''Ὥρα''''' ''' (Strong'S #5610 — Noun [[Feminine]] — hora — ho'-rah ) </div> <p> primarily, "any time or period fixed by nature," is translated "time" in &nbsp;Matthew 14:15; &nbsp;Luke 14:17; &nbsp;Romans 13:11 , "high time;" in the following the RV renders it "hour," for AV, "time," &nbsp;Matthew 18:1; &nbsp;Luke 1:10; &nbsp;John 16:2,4,25; &nbsp;1—John 2:18 (twice); &nbsp; Revelation 14:15; in &nbsp;Mark 6:35 , RV, "day;" in &nbsp;1—Thessalonians 2:17 , RV, "a short (season)," lit., "(the season, AV, 'time') of an hour." See Hour. </p> <div> '''B — 1: '''''Πώποτε''''' ''' (Strong'S #4455 — Adverb — popote — po'-pot-e ) </div> <p> "ever yet," is rendered "at any time" in &nbsp;John 1:18; &nbsp;5:37; &nbsp;1—John 4:12 . For &nbsp;Luke 15:29 see Note (14) below. See Never. </p> <div> '''B — 2: '''''Ἤδη''''' ''' (Strong'S #2235 — Adverb — ede — ay'-day ) </div> <p> "already, now," is translated "by this time" in &nbsp;John 11:39 . See Already. </p> <div> '''B — 3: '''''Πάλαι''''' ''' (Strong'S #3819 — Adverb — palai — pal'-ahee ) </div> <p> "long ago, of old," is rendered "of old time" in &nbsp;Hebrews 1:1 (AV, "in time past"). See Old. </p> &nbsp;Luke 9:51&nbsp;Acts 8:1&nbsp;Luke 23:7&nbsp; 1—Timothy 6:19&nbsp; 1—Corinthians 16:12&nbsp;Acts 24:25&nbsp;Matthew 24:21&nbsp;Mark 13:19&nbsp;Hebrews 1:1[[Portion]]Long.[[Nothing]]&nbsp;Mark 4:17SeasonWhile.&nbsp; Matthew 4:17&nbsp;16:21&nbsp;26:16&nbsp;Luke 16:16&nbsp;John 6:66&nbsp;Luke 4:27&nbsp;Acts 14:16&nbsp;Acts 15:21[[Age]]&nbsp;2—Peter 1:15Always&nbsp;Hebrews 4:16[[Convenient]]&nbsp;Hebrews 2:1&nbsp;1—Peter 3:5&nbsp;2—Peter 1:21Past.&nbsp; Ephesians 2:13&nbsp;5:8&nbsp;Titus 3:3&nbsp;Luke 15:29&nbsp;Acts 17:21[[Spend]]Spend&nbsp;Galatians 5:21Forewarn.&nbsp; Luke 12:1&nbsp;Revelation 5:11[[Thousand]]&nbsp;Galatians 4:2[[Appoint]]

<p> '''A. Noun. ''' </p> <p> <em> ‛Êth </em> ( '''''עֵת''''' , Strong'S #6256), “time; period of time; appointed time; proper time; season.” This word also appears in Phoenician, post-biblical Hebrew, Arabic (where the same radicals constitute a verb signifying “to appear”), and [[Akkadian]] (where these radicals form an adverb signifying “at the time when”). <em> ‛Êth </em> appears about 290 times in the Bible and in all periods. </p> <p> Basically this noun connotes “time” conceived as an opportunity or season. First, the word signifies an appointed, fixed, and set time or period. This is what astrologers claimed to discern: “Then the king said to the wise men, which knew the times …” (Esth. 1:13). God alone, however, knows and reveals such “appointed times”: “… In the time of their visitation they shall be cast down, saith the Lord” (Jer. 8:12). </p> <p> This noun also is used of the concept “proper or appropriate time.” This nuance is applied to the “time” God has appointed for one to die: “Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?” (Eccl. 7:17). It is used of the “appropriate or suitable time” for a given activity in life: “He hath made every thing beautiful in his time …” (Eccl. 3:11; cf. Ps. 104:27). Finally, the “appropriate time” for divine judgment is represented by <em> ‛êth </em> : “It is time for thee, Lord, to work: for they have made void thy law” (Ps. 119:126). </p> <p> A third use connotes “season,” or a regular fixed period of time such as springtime: “And he said, I will certainly return unto thee according to the time of life; and, lo, [[Sarah]] thy wife shall have a son” (Gen. 18:10). Similarly, the word is used of the rainy “season” (Ezra 10:13), the harvest “time” (Jer. 50:16), the migratory “period” (Jer. 8:7), and the mating “season” (Gen. 31:10). </p> <p> This noun also is applied to differing “extensions of time.” In its first biblical appearance, for example, <em> ‛êth </em> represents the “time” (period of the day) when the sun is setting: “And the dove came in to him in the evening [literally, time of the evening] …” (Gen. 8:11). The word is used of special occasions such as the birth of a child (Mic. 5:3) and of periods during which certain conditions persist (Exod. 18:22; Dan. 12:11). </p> <p> '''B. Verb.''' </p> <p> <em> ‘Anah </em> means “to be exercised.” The noun <em> ‛êth </em> may be derived from this verb which occurs only 3 times in Hebrew poetry (cf. Eccl. 1:13). It may be related to an Arabic root meaning “to be disquieted or disturbed about something,” an Ethiopic root and old South Arabic root meaning “to be concerned about.” In later Hebrew this root means “to worry.” </p>

<p> ''''' tı̄m ''''' : The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (&nbsp; 2 Kings 20:9; &nbsp;Isaiah 38:8 ) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic שׁעא , <i> ''''' she‛ā' ''''' </i> (שׁעתּא , <i> ''''' sha‛tā' ''''' </i> ), and does not occur in the Old Testament until the Book of Daniel (&nbsp;Daniel 4:33; &nbsp;Daniel 5:5 ), and even there it stands for an indefinite period for which "time" would answer as well. </p> 1. The Day: <p> The term "day" ( יום , <i> ''''' yōm ''''' </i> ) was in use from the earliest times, as is indicated in the story of the Creation (&nbsp; Genesis 1 ). It there doubtless denotes an indefinite period, but is marked off by "evening and morning" in accordance with what we know was the method of reckoning the day of 24 hours, i.e. from sunset to sunset. </p> 2. Night: <p> The night was divided, during pre-exilic times, into three divisions called watches ( אשמּוּרה , <i> ''''' 'ashmūrāh ''''' </i> , אשׁמרת , <i> ''''' 'ashmōreth ''''' </i> ), making periods of varying length, as the night was longer or shorter (&nbsp; Judges 7:19 ). This division is referred to in various passages of the Old Testament, but nowhere with indication of definite limits (see &nbsp;Psalm 90:4; &nbsp;Psalm 119:148; &nbsp;Jeremiah 51:12; &nbsp;Habakkuk 2:1 ). </p> <p> In the New Testament we find the Roman division of the night into <i> four </i> watches ( φυλακή , <i> ''''' phulakḗ ''''' </i> ) in use (&nbsp; Matthew 14:25; &nbsp;Mark 6:48 ), but it is possible that the former division still persisted. The use of the term "day" for the period from sunrise to sunset, or for day as distinguished from night, was common, as at present (&nbsp;Joshua 10:13; &nbsp;Psalm 19:2; &nbsp;Proverbs 4:18; &nbsp;Isaiah 27:3; &nbsp;John 9:4 , etc.). But the use of the word in the indefinite sense, as in the expressions: "day of the Lord," "in that day," "the day of judgment," etc., is far more frequent (see Day ). Other more or less indefinite periods of the day and night are: dawn, dawning of the day, morning, evening, noonday, midnight, cock-crowing or crowing of the cock, break of day, etc. </p> 3. Week: <p> The weekly division of time, or the seven-day period, was in use very early and must have been known to the Hebrews before the Mosaic Law, since it was in use in [[Babylonia]] before the days of [[Abraham]] and is indicated In the story of the Creation. The Hebrew שׁבוּע , <i> ''''' shābhūa‛ ''''' </i> , used in the Old Testament for "week," is derived from שׁבע , <i> ''''' shebha‛ ''''' </i> , the word for "seven." As the seventh day was a day of rest, or <i> Sabbath </i> (Hebrew שׁבּת , <i> ''''' shabbāth ''''' </i> ), this word came to be used for "week," as appears in the New Testament ( σαββατόν , - τά , <i> ''''' sabbatón ''''' </i> , - <i> ''''' tá ''''' </i> ), indicating the period from Sabbath to Sabbath (&nbsp; Matthew 28:1 ). The same usage is implied in the Old Testament (&nbsp;Leviticus 23:15; &nbsp;Leviticus 25:8 ). The days of the week were indicated by the numerals, <i> first </i> , <i> second </i> , etc., save the <i> seventh </i> , which was the Sabbath. In New Testament times Friday was called the day of preparation (παρασκευή , <i> ''''' paraskeuḗ ''''' </i> ) for the Sabbath (&nbsp;Luke 23:54 ). </p> 4. Month: <p> The monthly division of time was determined, of course, by the phases of the moon, the appearance of the new moon being the beginning of the month, חדשׁ , <i> ''''' ḥōdhesh ''''' </i> . Another term for month was <i> ''''' yeraḥ ''''' </i> ( ירח ) meaning "moon," which was older and derived from the Phoenician usage, but which persisted to late times, since it is found in the Aramaic inscriptions of the 3century [[Ad]] in Syria. The names of the months were Babylonian and of late origin among the Hebrews, probably coming into use during and after the Captivity. But they had other names, of earlier use, derived from the Phoenicians, four of which have survived in "Abib," "Ziv," "Ethanim" and "Bul." See [[Calendar]] . </p> 5. Year: <p> The Hebrew year ( שׁנה , <i> ''''' shānāh ''''' </i> ) was composed of 12 or 13 months, the latter being the year when an intercalary month was added to make the lunar correspond with the solar year. As the difference between the two was from ten to eleven days, this required the addition of a month once in about three years, or seven in nineteen years. This month was added at the vernal equinox and was called after the month next preceding, <i> ''''' we ''''' </i> - <i> ''''' 'ădhār ''''' </i> , or the "second Adar." We do not know when this arrangement was first adopted, but it was current after the Captivity. There were two years in use, the civil and the ritual, or sacred year. The former began in the autumn, as would appear from &nbsp; Exodus 23:16; &nbsp;Exodus 34:22 , where it is stated that the "feast of ingathering" should be at the end of the year, and the Sabbatic year began in the 7th month of the calendar or sacred year, which would correspond to September-October (&nbsp;Leviticus 25:9 ). Josephus says ( <i> Ant. </i> , I, iii, 3) that Moses designated Nican (March-April) as the 1st month of the festivals, i.e. of the sacred year, but preserved the original order of the months for ordinary affairs, evidently referring to the civil year. This usage corresponds to that of the Turkish empire, where the sacred year is lunar and begins at different seasons, but the financial and political year begins in March O.S. The beginning of the year was called השּׁנה ראשׁ , <i> ''''' rō'sh ''''' </i> <i> ''''' ha ''''' </i> - <i> ''''' shānāh ''''' </i> , and was determined by the priests, as was the beginning of the month. Originally this was done by observation of the moon, but, later, calculation was employed in connection with it, until finally a system based on accurate calculation was adopted, which was not until the 4th century AD. New-Year was regarded as a festival. See [[Astronomy]] , I, 5; Year . </p> 6. Seasons: <p> The return of the seasons was designated by summer and winter, or seed-time and harvest; for they were practically the same. There is, in Palestine, a wet season, extending from October to March or April, and a dry season comprising the remainder of the year. The first is the winter ( חרף , <i> ''''' ḥōreph ''''' </i> ), and this is the seed-time ( זרע , <i> ''''' zera‛ ''''' </i> ), especially the first part of it called יורה , <i> ''''' yōreh ''''' </i> , or the time of the early rain; the second is the summer ( קיץ , <i> ''''' ḳayic ''''' </i> , "fruit-harvest," or קציר , <i> ''''' ḳācı̄r ''''' </i> , "harvest"). </p> <p> Seed-time begins as soon as the early rains have fallen in sufficient quantity to moisten the earth for plowing, and the harvest begins in some parts, as in the lower [[Jordan]] region, near the [[Dead]] Sea, about April, but on the high lands a month or two later. The fruit harvest comes in summer proper and continues until the rainy season. "The time when kings go out to war" (&nbsp;2 Samuel 11:1; &nbsp;1 Kings 20:22 ) probably refers to the end of the rainy season in Nican. </p> 7. No Era: <p> We have no mention in the Old Testament of any era for time reckoning, and we do not find any such usage until the time of the Maccabees. There are occasional references to certain events which might have served for eras had they been generally adopted. Such was the Exodus in the account of the building of the temple (&nbsp;1 Kings 6:1 ) and the Captivity (&nbsp;Ezekiel 33:21; &nbsp;Ezekiel 40:1 ) and the [[Earthquake]] (&nbsp;Amos 1:1 ). [[Dates]] were usually fixed by the regnal years of the kings, and of the Persian kings after the Captivity. When Simon the [[Maccabee]] became independent of the Seleucid kings in 143-142 or 139-138 BC, he seems to have established an era of his own, if we may attribute to him a series of coins dated by the years "of the independence of Israel" (see [[Coins]] : [[Money]]; also 1 Macc 13:41 and 15:6, 10). The Jews doubtless were familiar with the Seleucid era, which began in 312 BC, and with some of the local eras of the Phoenician cities, but we have no evidence that they made use of them. The era of the Creation was not adopted by them until after the time of Christ. This was fixed at 3, 830 years before the destruction of the later temple, or 3760 BC. See Era . </p>