Difference between revisions of "Evening"

<p> <em> ‛Ereb </em> (עֶרֶב, 6153), “evening, night.” The noun <em> ‛ereb </em> appears about 130 times and in all periods. This word represents the time of the day immediately preceding and following the setting of the sun. During this period, the dove returned to Noah’s ark (Gen. 8:11). Since it was cool, women went to the wells for water in the “evening” (Gen. 24:11). It was at “evening” that David walked around on top of his roof to refresh himself and cool off, and observed [[Bathsheba]] taking a bath (2 Sam. 11:2). In its first biblical appearance, <em> ‛ereb </em> marks the “opening of a day”: “And the evening and the morning were the first day” (Gen. 1:5). The phrase “between the evenings” means the period between sunset and darkness, “twilight” (Exod. 12:6; KJV, “in the evening”). </p> <p> Second, in a late poetical use, the word can mean “night”: “When I lie down, I say, When shall I arise, and the <em> night </em> be gone? And I am full of tossings to and fro unto the dawning of the day” (Job 7:4). </p>

<p> (עֶרֶב, ''E'Reb, E Dusk; Ἑσπέρα'' , ὀψία )'','' the period following sunset, with which the Jewish day (νυχθήμερον ) began (&nbsp;Genesis 1:5; &nbsp;Mark 13:35). (See Day). Some writers have argued that the first creative day (&nbsp;Genesis 1:5) is reckoned from the ''Morning,'' when light first appeared (&nbsp;Genesis 1:3), as if "evening" then designated not a [[Portion]] of time, but a ''Termination'' of the first creative period or age; but this does violence to the whole order of the narrative, in which a period of night invariably precedes one of daylight, precisely in accordance with the conventional [[Hebrew]] usage of a νυχθήμερον or "evening-and-morning," and as the terms are expressly defined in the former clause of &nbsp;Genesis 1:5. If "evening" in the phrase in question be distinguishable from the "night" as a terminus, it is certainly a terminus a quo, as dating the latter from the aboriginal "darkness," &nbsp;Genesis 1:2, and not a terminus ad quem of the ensuing day. (See [[Night]]). </p> <p> The Hebrews appear to have reckoned two evenings in each day; as in the phrase בֵּין עִרְבִּיַם, ''Between'' the ''Two Evenings'' (&nbsp;Exodus 16:12; &nbsp;Exodus 30:8), by which they designated that part of the day in which the paschal lamb was to be killed (&nbsp;Exodus 12:6; &nbsp;Leviticus 23:5; &nbsp;Numbers 9:3; &nbsp;Numbers 9:5; in the Hebrews and margin); and, at the same time, the evening sacrifice was offered, the lamps lighted, and the incense burned (&nbsp;Exodus 29:39; &nbsp;Exodus 29:41; &nbsp;Numbers 28:4). But the ancients themselves disagreed concerning this usage; for the [[Samaritans]] and [[Caraites]] (comp. Reland, ''De Samarit.'' § 22, in his ''Diss. Miscell'' volume 2; Trigland, ''De Karaeis,'' chap. iv) understood the time to be that between sunset and twilight, and so Aben Esra at &nbsp;Exodus 12:6, who writes that it was about the third hour (9 o'clock P.M.); the Pharisees, on the other hand, as early as the time of Josephus ''(War,'' 6:9, 3), and the Rabbins ''(Pesach,'' 5:3), thought that "the [[First]] evening" was that period of the afternoon when the sun is verging towards setting (Gr. δείλη πρωϊ v α ), "the ''Second'' evening" the precise moment of sunset itself (δείλη ὀψία ), according to which opinion the paschal lamb would bed slaughtered from the ninth to the eleventh hour (3 to 5 o'clock P.M.). The former of these opinions seems preferable on account of the expression in &nbsp;Deuteronomy 16:6, "when the sun goeth down," בְּבוַֹא הִשֶּׁמֶשׁ; and also on account of the similar phraseology among the Arabs (Borhaneddin, ''Enchiridion Studiosi, 8:'' 36, ed. Caspin, Lips. 1838; ''Kamus,'' page 1917; on the contrary, see Pococke, ''Ad Carmen Tograi,'' page 71; [[Talmud]] Hieros. ''Berach.'' chapter 1; Babyl. ''Sabb.'' 2:346, fol.; Bochart, ''Hieroz.'' 1:634, Lips.). (See Passover). </p>