Difference between revisions of "Day"

<div> '''A — 1: ἡμέρα ''' (Strong'S #2250 — Noun [[Feminine]] — hemera — hay-mer'-ah ) </div> <p> "a day," is used of (a) the period of natural light, &nbsp;Genesis 1:5; &nbsp;Proverbs 4:18; &nbsp;Mark 4:35; (b) the same, but figuratively, for a period of opportunity for service, &nbsp;John 9:4; &nbsp;Romans 13:13; (c) one period of alternate light and darkness, &nbsp;Genesis 1:5; &nbsp;Mark 1:13; (d) a period of undefined length marked by certain characteristics, such as "the day of small things," &nbsp;Zechariah 4:10; of perplexity and distress, &nbsp;Isaiah 17:11; &nbsp;Obadiah 1:12-14; of prosperity and of adversity, &nbsp;Ecclesiastes 7:14; of trial or testing, &nbsp;Psalm 95:8; of salvation, &nbsp;Isaiah 49:8; &nbsp;2 Corinthians 6:2; cp. &nbsp;Luke 19:42; of evil, &nbsp;Ephesians 6:13; of wrath and revelation of the judgments of God, &nbsp;Romans 2:5; (e) an appointed time, &nbsp;Ecclesiastes 8:6; &nbsp;Ephesians 4:30; (f) a notable defeat in battle, etc., &nbsp;Isaiah 9:4; &nbsp;Psalm 137:7; &nbsp;Ezekiel 30:9; &nbsp;Hosea 1:11; (g) by metonymy = "when," "at the time when;" (1), of the past, &nbsp;Genesis 2:4; &nbsp;Numbers 3:13; &nbsp;Deuteronomy 4:10 , (2) of the future, &nbsp;Genesis 2:17; &nbsp;Ruth 4:5; &nbsp;Matthew 24:50; &nbsp;Luke 1:20; (h) a judgment or doom, &nbsp;Job 18:20 . * [* From Notes on Thessalonians, by Hogg and Vine, pp. 150-151.] (i) of a time of life, &nbsp;Luke 1:17,18 ("years"). </p> &nbsp;1 Corinthians 4:3&nbsp;Revelation 1:10&nbsp;Philippians 1:10&nbsp;2:16&nbsp;Philippians 1:6&nbsp;1 Corinthians 5:5&nbsp;2 Corinthians 1:14&nbsp;1 Corinthians 1:8&nbsp;1 Thessalonians 4:16,17&nbsp;2 Peter 1:19&nbsp;Isaiah 2:12&nbsp;Amos 5:18&nbsp;Joel 2:31&nbsp;Malachi 4:5&nbsp;Isaiah 13:9-11&nbsp;34:8&nbsp;Daniel 2:34,44&nbsp;Obadiah 1:15&nbsp;Isaiah 61:2&nbsp;John 8:56&nbsp;1 Thessalonians 5:2&nbsp;2 Thessalonians 2:2&nbsp;2 Peter 3:12 <div> '''A — 2: αὐγή ''' (Strong'S #827 — Noun Feminine — auge — owg-ay' ) </div> <p> "brightness, bright shining, as of the sun;" hence, "the beginning of daylight," is translated "break of day" in &nbsp;Acts 20:11 . </p> <div> '''B — 1: ἔννυχος ''' (Strong'S #1773 — Adjective — ennucha — en'-noo-khon ) </div> <p> the neuter plural of ennuchos, used adverbially, lit., "in night" (en, "in," nux, "night," with lian, "very"), signifies "very early, yet in the night," "a great while before day," &nbsp;Mark 1:35 . </p> Daily.&nbsp; Mark 6:35&nbsp;Mark 2:26&nbsp;Acts 11:28&nbsp;John 21:4&nbsp;Matthew 27:1&nbsp;2 Thessalonians 2:3&nbsp;Luke 7:11&nbsp; 1 Corinthians 4:13Morrow.

<p> <em> Yôm </em> (יוֹם, Strong'S #3117), “daylight; day; time; moment; year.” This word also appears in Ugaritic, extrabiblical Hebrew or [[Canaanite]] (e.g., the [[Siloam]] inscription), Akkadian, Phoenician, and Arabic. It also appears in post-biblical Hebrew. Attested at every era of biblical Hebrew, <em> yôm </em> occurs about 2,304 times. </p> <p> <em> Yôm </em> has several meanings. The word represents the period of “daylight” as contrasted with nighttime: “While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease” (Gen. 8:22). The word denotes a period of twenty-four hours: “And it came to pass, as she spake to [[Joseph]] day by day …” (Gen. 39:10). <em> Yôm </em> can also signify a period of time of unspecified duration: “And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made” (Gen. 2:3). In this verse, “day” refers to the entire period of God’s resting from creating this universe. This “day” began after He completed the creative acts of the seventh day and extends at least to the return of Christ. Compare Gen. 2:4: “These are the generations of the heavens and of the earth when they were created, in the day [ <em> beyôm </em> ] that the Lord God made the earth and the heavens.…” Here “day” refers to the entire period envisioned in the first six days of creation. Another nuance appears in Gen. 2:17, where the word represents a “point of time” or “a moment”: “But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day [ <em> beyôm </em> ] that thou eatest thereof thou shalt surely die.” Finally, when used in the plural, the word may represent “year”: “Thou shalt therefore keep this ordinance in his season from year to year [ <em> yamim </em> ]” (Exod. 13:10). </p> <p> There are several other special nuances of when it is used with various prepositions. First, when used with <em> ke </em> (“as,” “like”), it can connote “first”: “And Jacob said, [[Sell]] me this day [first] thy birthright” (Gen. 25:31). It may also mean “one day,” or “about this day”: “And it came to pass about this time, that Joseph went into the house to do his business …” (Gen. 39:11). On Joseph’s lips, the phrase connotes “this present result” (literally, “as it is this day”): “But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive” (Gen. 50:20). [[Adonijah]] used this same phrase to represent “today”: “Let king [[Solomon]] swear unto me today that he will not slay his servant …” (1 Kings 1:51). Yet another nuance appears in 1 Sam. 9:13: “Now therefore get you up; for about this time ye shall find him.” When used with the definite article <em> ha </em> , the noun may mean “today” (as it does in Gen. 4:14) or refer to some particular “day” (1 Sam. 1:4) and the “daytime” (Neh. 4:16). </p> <p> The first biblical occurrence of <em> yôm </em> is found in Gen. 1:5: “And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.” The second use introduces one of the most debated occurrences of the word, which is the duration of the days of creation. Perhaps the most frequently heard explanations are that these “days” are 24 hours long, indefinitely long (i.e., eras of time), or logical rather than temporal categories (i.e., they depict theological categories rather than periods of time). </p> <p> The “day of the Lord” is used to denote both the end of the age (eschatologically) or some occurrence during the present age (non-eschatologically). It may be a day of either judgment or blessing, or both (cf. Isa. 2). </p> <p> It is noteworthy that Hebrew people did not divide the period of daylight into regular hourly periods, whereas nighttime was divided into three watches (Exod. 14:24; Judg. 7:19). The beginning of a “day” is sometimes said to be dusk (Esth. 4:16) and sometimes dawn (Deut. 28:66-67). </p>

<p> [[Reckoned]] from sunset to sunset by the Hebrew. &nbsp;Genesis 1:5; "the evening and the morning were the first day." &nbsp;2 Corinthians 11:25; "a night and a day." &nbsp;Daniel 8:14 margin. So our fortnight equals fourteen nights. "Evening, morning, and noon" (&nbsp;Psalms 55:17) are the three general divisions. [[Fuller]] divisions are: dawn, of which the several stages appear in Christ's resurrection (&nbsp;Mark 16:2; &nbsp;John 20:1; &nbsp;Revelation 22:16, "the bright and morning star" answering to Aijeleth Shahar, "gazelle of the morning," Psalm 22 title; &nbsp;Matthew 28:1; &nbsp;Luke 24:1); sunrise; heat of the day; the two noons (tsaharaim , Hebrew; &nbsp;Genesis 43:16); the cool of the day (&nbsp;Genesis 3:8); evening (divided into early evening and late evening after actual sunset). </p> <p> Between the two evenings the paschal lamb and the evening sacrifice used to be offered. "Hour" is first mentioned &nbsp;Daniel 3:6; &nbsp;Daniel 3:15; &nbsp;Daniel 5:5. The Jews learned from the Babylonians the division of the day into twelve parts (&nbsp;John 11:9). Ahaz introduced the sun dial from [[Babylon]] (&nbsp;Isaiah 38:8). The usual times of prayer were the third, sixth, and ninth hours (&nbsp;Daniel 6:10; &nbsp;Acts 2:15; &nbsp;Acts 3:1). "Give us day by day our daily bread" (&nbsp;Luke 11:3); i.e., bread for the day as it comes (epiousion arton ). </p>

<p> (Sabbath) </p> <p> &nbsp;Jeremiah 17:21 (b) This time of rest was a picture of the real and true rest which the believer has in [[Jesus]] CHRIST. [[Christ]] is the true Sabbath. All the other sabbaths were a picture of Him. They pointed forward to Him. In these days CHRIST JESUS invites us in the words, "Come unto Me" - "I will give you rest." This rest is described more fully in Hebrews, chapter3and chapter4. (See also Colossians 2:16-17). </p> <p> -(of wrath; &nbsp;Job 20:28); </p> <p> -(of temptation &nbsp;Hebrews 3:8); </p> <p> -(of trouble &nbsp;Psalm 102:2); </p> <p> -(of the Lord1Th5:2). </p> <p> All of these days represent an unspecified length of time in which certain conditions exist as described by the word that is used. The expression "day of the Lord" refers particularly to the time when the Lord JESUS is ruling and reigning, exercising His authority. He calls this "my day" in &nbsp;John 8:56. </p> <p> Day (numerical). For an explanation of the expression "forty days" and other expressions wherein other numbers are used, see under "NUMBERS." </p> <p> &nbsp;Ecclesiastes 7:1 (c) This probably refers to the time when the blessings of life have accumulated and the rewards for faithful service are given the Christian. Death takes him to his reward. </p> <p> &nbsp;Isaiah 7:17 (c) Probably this refers to times when the wicked prosper, the sun is shining, the birds are singing, and there seem to be no signs of sorrow. </p> <p> &nbsp;John 9:4 (b) Here is a reference to the few years in which the [[Saviour]] lived on earth. He walked among men as the light of life and gave light on the mysteries of life. </p> <p> &nbsp;1 Thessalonians 5:4 (b) By this is indicated the time when our Lord shall return to earth as the Sun of [[Righteousness]] to scatter the clouds of unbelief and the dark shadows of sin. </p>

<p> (properly יוֹם, yzm, ἡμέρα ). The variable length of the natural day ("ab exortu ad occasum solis," Censor. ''De Die Nat.'' 23) at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun). as a standard of time. The commencement of the civil day varied in different nations: the Babylonians (like the people of Nuremberg) reckoned it from sunrise to sunrise (Isidor. ''Orig'' . v. 30); the Umbrians from noon to noon; the Romans from midnight to midnight (Plin. 2:79); — the [[Athenians]] and others from sunset to sunset (Macrob. [[Saturn]] . 1:3; Gell. 3, 2). (See [[Chronology]]). </p> <p> The Hebrews adopted the latter reckoning (&nbsp;Leviticus 23:32, "from even to even shall ye celebrate your Sabbath"), which appears even in &nbsp;Genesis 1:5, "the evening and the morning were [on] the first day" (a passage which the Jews are said to have quoted to [[Alexander]] the Great, Gemara, Tamid, 66, 1; Reland, Ant. &nbsp;Hebrews 4:15). Some (as in Godwyn's Moses and Aaron) argue foolishly, from &nbsp;Matthew 28:1, that they began their civil day in the morning; but the expression ἐπιφωσκούση shows that the [[Natural]] day is there intended. Hence the expression "evening-morning" = day (&nbsp;Daniel 8:14, Sept. νυχθήμερον ), the Hindoo ''Ahoratra'' (Von Bohlen on &nbsp;Genesis 1:4), the Greek νυχθήμερον (&nbsp;2 Corinthians 11:25). There was a similar custom among the Athenians, Arabians, and ancient [[Teutons]] (Tac. ''Germ'' . 11, nec dierum numerum ut apud nos, sed noctium computant . . nox ducere diem videtur") and Celtic nations (Caesar, Bell. Gall. 6:18, "ut noctem dies subsequatur"). This mode of reckoning was widely spread; it is found in the Roman law (Gains, 1:112), in the Niebelungenlied, in the Salic law (inter decemn noctes), in our own terms "fortnight," "se'n-night" (see Orelli, etc. in loc. Tac.), and even among the Siamese ("they reckon by nights," Bowring, i, 137) and New Zealanders (Taylor's TeIka-Miaui, p. 20). No doubt this arose from the general notion "that the first day in Eden was 36 hours long" (Lightfoot's Works, 2:334, ed. Pitman; Hesiod, Theogon. 123; Aristoph. Av. 693; Wilkinson, Anc. Eg. 4:274). Kalisch plausibly refers it to the use of lunar years (Genesis p. 67). Sometimes, however, they reckoned from sunrise (ἡμερονύκτιον, comp. &nbsp;Psalms 1:2; &nbsp;Leviticus 7:15). </p> <p> The less obvious starting-points of noon and midnight, the former adopted by the Etruscans, etc., the latter by the Roman priests, [[Egyptians]] (see, however, Lepsius, ''Chronol'' . p. 130), and others, were chosen either as the culminating points, as it were, of light and darkness, or for astronomical purposes (Ideler, ''Hb. D. Chron'' . 1:29, 80, 100 sq.; comp. Tacit. ''Germ'' . 11; Macrob. [[Sat]] . 33, etc.). To the Hebrews, the moon had distinctly been pointed out as the regulator of time (&nbsp;Psalms 104:19). Nevertheless, it has always been a moot point whether the Hebrews, at all times and in all respects, began their calendar or civil day with the night. (See Felseisen, ''De Civili Judceorum Die'' , Lpz. 1702; Federreuther, ''De Diebus Egyptiacis'' , Altd. 1757.) It has been argued that, if this had been the case, the lawgiver could not have designated those very evenings which he wished to belong ritually to the following (15th, 10th) day, as the evenings of the previous (14th, 9th) day (Leviticus 1. c.). Further, that in common Biblical phraseology, the day is frequently mentioned before the night (&nbsp;Psalms 1:2, etc.); and that of the fast days mentioned in &nbsp;Zechariah 8:19, only one begins with the previous evening. [[Finally]] — not to mention other objections — it has been alleged that even in ritual points the Bible occasionally reckons the night as following, not as preceding the day (&nbsp;Leviticus 7:15). There seems, in fact, no other way of reconciling these apparent inconsistencies than to assume (comp. Mishnah, ''Chulin'' , v. 6) that no absolute rule had been laid down with respect to the commencement of the civil day, and that usage varied somewhat with the customs of the people where the Hebrews were for the time sojourning. The prevalent method of computation, however, is evinced by the fact that the [[Jewish]] civil day still begins, not with the morning, but the evening — thus the Sabbath commences with the sunset of Friday, and ends with the sunset of Saturday. That this was the case in [[Judaea]] in our Savior's day is evident from the evangelists' account of the Passion. In New [[England]] the same mode of reckoning the Sabbath was formerly common. (See [[Festival]]). </p> <p> The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day (see Jour. Sac. Lit. Jan. 1862, p. 471). Roughly, indeed, they were content to divide it into "morning, evening, and noonday" (&nbsp;Psalms 55:17); but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been: </p> <p> '''(I.)''' ''Ne'Sheph'' , נֶשֶׁ Š(from נָשִׁ Š, to [[Blow]] ), and ''Shach'Ar'' , שִׁחִר, or the [[Dawn]] . After their acquaintance with Persia they divided this into (a) the time when the eastern and (b) when the western horizon was illuminated, like the Greek Leucothea — [[Matuta]] Ñ and Aurora; or "the gray dawn" (Milton) and the rosy dawn. Hence we find the dual [[Shaharaim]] as a proper name (&nbsp;1 Chronicles 8:8). The writers of the Jerus. Talmud divide the dawn into four parts, of which there was; </p> <p> '''1.''' Aijeleth [[Ha]] -''Shachar'' (q.v.), "the gazelle of the morning," a name by which the Arabians call the sun (comp. "eyelids of the dawn," &nbsp;Job 3:9; ἁμέρας βλέφαρον, Soph. ''Antig'' . 109). This was the time when Christ arose (&nbsp;Mark 16:2; &nbsp;John 20:1; &nbsp;Revelation 22:16; ἡ ἐπιφωσκούση, &nbsp;Matthew 28:1). The other three divisions of the dawn were, </p> <p> '''2.''' "when one can distinguish blue from white" (πρωϊ v, σκοτίας ἔτι οὔσης, &nbsp;John 20:1; "obscurum adhuc cceptae lucis," Tacit. H. 4:2). At this time they began to recite the phylacteries. </p> <p> '''3.''' When the east began to grow light (ὄρθρος βαθύς, &nbsp;Luke 24:1). </p> <p> '''4.''' [[Twilight]] (λίαν πρωϊ v, ἀνατείλαντος τοῦ ἡλίου, &nbsp;Mark 16:2; Lightfoot, ''Hor. Hebr.'' ad loc.). (See Dawn). </p> <p> '''(II.)''' ''Bo'Ker'' , בֹּקֶר, sunrise. Some suppose that the Jews, like other Oriental nations, commenced their civil day at this time until the Exodus (Jennings's ''Jewish Ant'' .). (See Morning). </p> <p> '''(III.)''' ''Chom Hay-Yom''' , הֹם הִיּוֹם, "heat of the day" (Sept. ἕως διεθερμάνθη ἡ ἡμέρα, &nbsp;1 Samuel 11:11; less exactly elsewhere μεσημβρία ), about 9 o'clock in the forenoon. </p> <p> '''(IV.)''' ''Tsohora'Yim'' , צָהַרִיַם, "the two noons" (&nbsp;Genesis 43:16; &nbsp;Deuteronomy 28:29). (See [[Noon]]). </p> <p> '''(V.)''' ''Ru'Ach Hay-Yom''' , רוּחִ הִיּוֹם, "the cool (liter. wind) of the day," before sunset (&nbsp;Genesis 3:8); so called by the Persians to this day (Chardin, Voy. 4:8; Jahn, ''Bibl. Arch'' . § 29). (See [[Afternoon]]). </p> <p> '''(VI.)''' ''E'Reb'' , עֶרֶב "[[Evening]] ." The phrase "between the two evenings" (&nbsp;Exodus 16:12; &nbsp;Exodus 30:8), being the time marked for slaying the paschal lamb and offering the evening sacrifice (&nbsp;Exodus 12:6; &nbsp;Exodus 29:39), led to a dispute between the [[Karaites]] and [[Samaritans]] on the one hand, and the [[Pharisees]] on the other. The former took it to mean between sunset and full darkness (&nbsp;Deuteronomy 16:6); the Rabbinists explained it as the time between the beginning (δείλη πρωϊ v α, "little evening") and end of sunset (δ . ὀψία ), or real sunset; Josephus, ''War,'' 6:9, 3; Gesenius, s.v.; Jahn, ''Bibl. Archcaeol'' . § 101; Bochart, Hieroz. 1:558). (See Evening). </p> <p> '''(VII.)''' ''Chatsoth''' , חֲצוֹת (from חָצָה, "to divide"), [[Midnight]] . In later Hebrew also mid-day (Mishna, Pesach, 4:1, 5, 6). (See Midnight). </p> <p> Since the Sabbath was reckoned from sunset to sunset (&nbsp;Leviticus 23:32), the Sabbatarian Pharisees, in that spirit of scrupulous superstition which so often called forth the rebukes of our Lord, were led to settle the minutest rules for distinguishing the actual instant when the Sabbath began (ὀψία, &nbsp;Matthew 8:16 = ὅτε ἔδυ ὁ ἣλιος, &nbsp;Mark 1:32). They therefore called it the time between the actual sunset and the appearance of three stars (Maimon. in ''Shabb.'' c. 5; comp &nbsp;Nehemiah 4:21-22); and the [[Talmudists]] decided that "if on the evening of the Sabbath a man did any work after ''One'' star had appeared, he was forgiven; if after the appearance of [[Two]] , he must offer a sacrifice for a doubtful transgression; if after [[Three]] stars were visible, he must offer a sin-offering;" the order being ''Reversed'' for works done on the evening after the actual Sabbath (Lightfoot, ''Hor. Hebr.'' ad &nbsp;Matthew 8:16; Otho, ''Lex'' . [[Rab]] . s.v. Sabbathum). (See Sunset). </p> <p> Before the [[Captivity]] the Jews divided the night into three watches (&nbsp;Psalms 63:6; &nbsp;Psalms 90:4), viz. the first watch, lasting till midnight (&nbsp;Lamentations 2:19, A. V. "the beginning of the watches") =ἀρχὴ νυκτός; the "middle watch" (which proves the statement), lasting till cock-crow (&nbsp;Judges 7:19) = μέσον νυκτῶν; and the morning watch, lasting till sunrise (&nbsp;Exodus 14:24) = άμφιλύκη νύξ (Homer, II. 7:433). These divisions were probably connected with the [[Levitical]] duties in the [[Temple]] service. The Jews, however, say (in spite of their own definition, "a watch is the third part of the night") that they always had four night-watches (comp. &nbsp;Nehemiah 9:3), but that the fourth was counted as a part of the morning (Buxtorf's Lex. Talm. col. 2454; Carpzov, Appar. Crit. p. 347; Reland, Antiq. pt. 4, § 18). (See [[Watch]]). </p> <p> In the N.T. we have allusions to four watches, a division borrowed from the Greeks (Herod. 9:51) and Romans (φυλακή· τὸ τέταρτον μέρος τῆς νυκτός, Suid.). These were, 1. ὀψέ, ὀψία, or ὀψία é ρα, from twilight till 9 o'clock (&nbsp;Mark 11:11; &nbsp;John 20:19); 2. (μεσονύκτιον, midnight, from 9 till 12 o'clock (&nbsp;Mark 13:35); 3. ἀλεκτοροφωνία, till 3 in the morning (&nbsp;Mark 13:35; &nbsp;3 Maccabees 5:23); 4. πρωϊ v, till daybreak, the same as πρωϊ v α (é ρα ) (&nbsp;John 18:28; Josephus, ''Ant.'' v. 6, 5; 18:9, 6). (See [[Night]]). </p> <p> The word held to mean "hour" is first found in &nbsp;Daniel 3:6; &nbsp;Daniel 3:15, &nbsp;Daniel 3:5 (שָׁעָה, ''Shaah''' , also "a moment," &nbsp;Daniel 4:19). Perhaps the Jews, like the Greeks, learned from the Babylonians the division of the day into twelve parts (Herod. 2:109). In our Lord's time the division was common (&nbsp;John 11:9). It is probable that Ahaz introduced the first sun-dial from Babylon (ὡρολόγιον, מִעֲלוֹת, &nbsp;Isaiah 38:8; &nbsp;2 Kings 20:11), as Anaximenes did the first σκιάθηρον into [[Greece]] (Jahn, ''Arch.'' § 101). Possibly the Jews at a later period adopted the clepsydra (Joseph. Ant. 11:6). The third, sixth, and ninth hours were devoted to prayer (&nbsp;Daniel 6:10; &nbsp;Acts 2:15; &nbsp;Acts 3:1, etc.). (See [[Hour]]). </p> <p> The days of the week had no proper names among the Hebrews, but were distinguished only by their numeral order from the Sabbath (see Lightfoot's Works, 2:334, ed. Pitman). (See [[Week]]). </p> <p> The expression ἐπιούσιον, rendered "daily" in &nbsp;Matthew 6:11, is a ἃπ . λεγ ., and has been much disputed. It is unknown to classical Greek (ἔοικε πεπλάσθαι ὑπὸ τῶν Εὐαγγελιστῶν, Origen, ''Orat'' . 16). The Vulg. has ''Supersubstantialem'' , a rendering recommended by Abelard to the nuns of the Paraclete. Theophyl. explains it as equivalent to [[Sufficient]] (ὁ ἐπὶ τ א οὐσίᾷ καὶ συστάσει ἡμῶν αὐταρκής ), and he is followed by most commentators (compare Chrysost. ''Hom. In Or. Domin'' ., Suid. and Etym. M. s.v.). Salmasius, Grotius, etc. arguing from the rendering מָחָרּ in the [[Nazarene]] Gospel, translate it as though it were equivalent to ''To'' -''Morrow'S'' (τῆς ἐπιούσης ἡμέρας, or εἰς αὔριον, ''Sixt. Senensis Bibl. Sanct'' . p. 444 a). But see the question examined at length (after Tholuck) in Alford's ''Greek Test'' . ad loc; Schleusner, ''Lex'' . s.v.; Wetstein, ''N.T.'' i, p. 461, etc. (See [[Daily]]). In &nbsp;Ezekiel 4:4-6, a day is put symbolically for a year. Erroneously supposing this statement to be a precedent, many interpreters of the prophecies have taken it for granted that one day stands for a year in the prophetic writings of Daniel and John. Such, however, is not the case; -the word day is to be taken in its literal sense, unless the context expressly intimates the contrary. On the prophetic or year-day system (&nbsp;Leviticus 25:3-4; &nbsp;Numbers 14:34), see a treatise in Elliot's Hor. Apoc. 3, 154, sq., and Prof. Stuart on "The Designations of Time in the Apocalypse," Bib. Repository, v. 33-83. (See [[Year]]). </p> <p> The ancients superstitiously held that certain days were lucky (fasti) and others unlucky (nefasti), and the distinction was sometimes indicated by different colors in the calendar (‘ red-calendar" or rubric). (See [[Calendar]]). </p> <p> The duration of the Mosaic or demiurgic days of Genesis 5-31, has been a matter of considerable dispute. The various opinions on this subject, and the difficulties in which most of them are involved, are stated under the head of CREATION (See [[Creation]]) . See also the articles (See [[Cosmogony]]); (See Sabbath); (See [[Millennium]]); the ''Methodist Quarterly Review'' , April, 1865; ''Evangelical Quarterly Review'' , January, 1868 (art. Geology). </p> <p> The word day is often used by the sacred writers to denote an indefinite time (&nbsp;Genesis 2:4; &nbsp;Isaiah 22:5). The "day of temptation in the wilderness" was forty years (&nbsp;Hebrews 3:8). The "day of the Lord" signifies, generally, a time of calamity and distress (&nbsp;Isaiah 2:12; &nbsp;Joel 2:11). It is also used of a festal day (&nbsp;Hosea 7:5), a birthday (&nbsp;Job 3:1), a day of ruin (&nbsp;Hosea 1:11; &nbsp;Job 18:20; comp. tempus, tempora reipublicae, Cic., and dies Cannensis), the judgment-day (&nbsp;Joel 1:15; &nbsp;1 Thessalonians 5:2), the kingdom of Christ (&nbsp;John 8:56; &nbsp;Romans 13:12), and in other senses which are mostly self- explaining (see Wemyss, Symbol. Dict. s.v.). In &nbsp;1 Corinthians 4:3, ὑπὸ ἀνθρωπίνης ἡμέρας is rendered ‘ by man's judgment:" [[Jerome]] (''Ad Algas.'' Quaest. x) considers this a Cilicism (Bochart, Hieroz. 2:471). On &nbsp;Romans 13:12, there are two treatises — Kuinol, Explicatio (Giess. 1808); Rachm, De nocte et die (Tubingen, 1764). (See [[Time]]). </p> <p> The phrases "LAST DAY" (or days), "THAT DAY," are "the general formula of the prophets for an indefinitely left future opened up in perspective" (Stier, Words of Jesus, 2:361, Am. ed.), designating the Messianic period, with its introductory age, that of the Maccabees (after the return from exile), and its consummation in the millennium. (See [[Eschatology]]). In a more literal and limited sense, the final judgment is designated. (See [[Last Day]]). </p>

<p> '''''dā''''' ( יום , <i> '''''yōm''''' </i> ; ἡμέρα , <i> '''''hēméra''''' </i> ): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word: </p> <p> (1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e.g. &nbsp;Genesis 1:5; &nbsp;Genesis 8:22 , etc. The marked periods of this daytime were morning, noon and night, as with us. See &nbsp;Psalm 55:17 . The early hours were sometimes called "the cool of the day" (&nbsp;Genesis 3:8 ). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see &nbsp;Matthew 20:1-12; &nbsp;John 11:9; &nbsp;Acts 23:23 ); 6 a.m. would correspond to the first hour, 9 a.m. to the third; 12 noon to the sixth, etc. The hours were longer during the longer days and shorter during the shorter days, since they always counted 12 hours between sunrise and sunset. </p> <p> (2) Day also means a period of 24 hours, or the time from sunset to sunset. In Bible usage the day begins with sunset (see &nbsp;Leviticus 23:32; &nbsp;Exodus 12:15-20; &nbsp;2 Corinthians 11:25 , where night is put before day). See [[Day And Night]] . </p> <p> (3) The word "day" is also used of an indefinite period, e.g "the day" or "day that" means in general "that time" (see &nbsp;Genesis 2:4; &nbsp;Leviticus 14:2 ); "day of trouble" (&nbsp;Psalm 20:1 ); "day of his wrath" (&nbsp;Job 20:28 ); "day of Yahweh" (&nbsp;Isaiah 2:12 ); "day of the Lord" (&nbsp;1 Corinthians 5:5; &nbsp;1 Thessalonians 5:2; &nbsp;2 Peter 3:10 ); "day of salvation" (&nbsp;2 Corinthians 6:2 );. "day of Jesus Christ" (&nbsp;Philippians 1:6 ). </p> <p> (4) It is used figuratively also in &nbsp; John 9:4 , where "while it is day" means "while I have opportunity to work, as daytime is the time for work." In &nbsp;1 Thessalonians 5:5 , &nbsp;1 Thessalonians 5:8 , "sons of the day" means spiritually enlightened ones. </p> <p> (5) We must also bear in mind that with God time is not reckoned as with us (see &nbsp;Psalm 90:4; &nbsp;2 Peter 3:8 ). </p> <p> (6) The apocalyptic use of the word "day" in &nbsp;Daniel 12:11; &nbsp;Revelation 2:10 , etc., is difficult to define. It evidently does not mean a natural day. See [[Apocalypse]] . </p> <p> (7) On the meaning of "day" in the story of Creation we note ( <i> a </i> ) The word "day" is used of the whole period of creation (&nbsp;Genesis 2:4 ); ( <i> b </i> ) These days are days of God, with whom one day is as a thousand years; the whole age or period of salvation is called "the day of salvation"; see above. So we believe that in harmony with Bible usage we may understand the creative days as creative periods. See also [[Astronomy]]; Creation; [[Evolution]] . </p> <p> Figurative: The word "day" is used figuratively in many senses, some of which are here given. </p> <p> (1) <i> The span of human life </i> . - &nbsp;Genesis 5:4 : "And the days of Adam ... were eight hundred years." "And if thou wilt walk ... then I will lengthen thy days" (&nbsp; 1 Kings 3:14; compare &nbsp;Psalm 90:12; &nbsp;Isaiah 38:5 ). </p> <p> (2) <i> An indefinite time </i> . - E xistence in general: &nbsp;Genesis 3:14 : "All the days of thy life" (compare &nbsp; Genesis 21:34; &nbsp;Numbers 9:19; &nbsp;Joshua 22:3; &nbsp;Luke 1:24; &nbsp;Acts 21:10 ). </p> <p> (3) <i> A set time </i> . - &nbsp;Genesis 25:24 : "And when her days ... were fulfilled"; &nbsp; Daniel 12:13 : "Thou shalt stand in thy lot, at the end of the days" (compare &nbsp; Leviticus 12:6; &nbsp;Daniel 2:44 ). </p> <p> (4) <i> A historic period </i> . - &nbsp;Genesis 6:4 : "The [[Nephilim]] were in the earth in those days"; &nbsp; Judges 17:6 : "In those days there was no king in Israel" (compare &nbsp; 1 Samuel 3:1; &nbsp;1 Chronicles 5:17; &nbsp;Hosea 2:13 ). </p> <p> (5) <i> Past time </i> . - &nbsp;Psalm 18:18 : "the day of my calamity"; &nbsp; Psalm 77:5 : "I have considered the days of old" (of &nbsp; Micah 7:20; &nbsp;Malachi 3:7; &nbsp;Matthew 23:30 ). </p> <p> (6) <i> Future time </i> . - &nbsp;Deuteronomy 31:14 : "Thy days approach that thou must die"; &nbsp; Psalm 72:7 : "In his days shall ...." (compare &nbsp; Ezekiel 22:14; &nbsp;Joel 2:29; &nbsp;Matthew 24:19; &nbsp;2 Peter 3:3; &nbsp;Revelation 9:6 ). </p> <p> (7) <i> The eternal </i> . - I n &nbsp;Daniel 7:9 , &nbsp;Daniel 7:13 , where God is called "the ancient of days." </p> <p> (8) <i> A season of opportunity </i> . - &nbsp;John 9:4 : "We must work the works of him that sent me, while it is day: the night cometh, when no man can work" (compare &nbsp; Romans 13:12 , &nbsp;Romans 13:13; &nbsp;1 Thessalonians 5:5-8 ). See [[Day]] (4), above. </p> <p> (9) <i> Time of salvation </i> . - S pecially referring to the hopes and prospects of the parousia (see [[Eschatology Of The New Testament]] ). &nbsp;Romans 13:12 : "The night is far spent, and the day is at hand." </p>