v. Day, Time
Est 4:14 and who knows if for this h you have arrived
Ecc 3:1 who loves himself under heaven has his h
Mat 20:12 last have labored one hour
Mat 24:36 of the day and the h no one knows, not even the
Mat 24:44; Matt 25:13; Luk 12:40 to the h that you do not think
Matt 24:50; Luk 12:46 will come .. to the h who does not know
Matt 26:40; Mar 14:37 you have not been able to watch .. h
Matt 26:45; Joh 12:23 the h has come, and the Son of
Luk 10:21 in that same h Jesus rejoiced in
Luk 22:53 this is your h, and the power of the
Joh 2:4 what have you .. my h has not yet come
Joh 4:21 the h comes when neither on this mountain nor
Joh 4:52 to which h had begun to be better
John 7:30; 8:20
Hour (Heb. shaâh; Gr. hour). In ancient times, the 12th part of the daylight period (Joh 11:9; cf Mat 20:1-12), so the length of the hour varied somewhat according to the 564 seasons, perhaps roughly calculated by looking at to the sun; indeed, for ordinary purposes time was not measured exactly. But already in the days of Isaiah the Hebrews evidently had some method of telling the time by the shadow cast by the sun, for the miraculous sign given to Hezekiah was the backward movement of the shadow on Ahaz’s “clock”* (or on the steps of the ladder that led to Ahaz’s chamber; 2Ki 20:11). In Egypt there were already water clocks that indicated the time of day by the amount of liquid that had come out of a carefully measured opening. The scales, which differed according to the months of the year, compensated for the difference in the length of the hours (fig 429). See Day (2). Simplified timetable showing the relationship of Jewish and Roman times to modern times. For a further explanation of the hours and watches of the day and night, see Day; Night.
Source: Evangelical Bible Dictionary
see day
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
This word is found in the OT only in Daniel, as a translation of aram. she†™a†™ : a short time, a moment (Dan 3:6, Dan 3:15; Dan 4:33; Dan 5:5; RVA, RVR-1960, DHH and BA present variants of translation:
immediately, at the same hour, right now, at that very moment, at that moment). In 4:19 KJV, DHH and BA have for a moment, KJV-1960 translates: “almost an hour”. The day was divided into degrees (2Ki 20:9-11; Isa 38:8, as translated RVR-1960 and BA; see note; but RVA and DHH translate steps) in relation to the steps or ladder of the clock of Ahaz . In Ecc 9:12 the word hora (DHH) is found as a translation of the Heb. †™eth, time (RGB, BA).
In the NT, the term Gr. hour, (hour) is often used in reference to a portion of time (eg, Mat 8:13). The day had 12 hours (John 11:9). The parable of the vineyard (Mat 20:1-16) mentions the third, sixth, ninth and eleventh hours. Since these are working hours, they obviously started early in the morning; this was the Palestinian way of reckoning time. The following references in Revelation—Matt 8:1 (half an hour); Mat 9:15 (for the hour); Matt 17:12; Mat 18:10, Mat 18:17, Mat 18:19 (one hour)—emphasize a fairly short period of time.
Source: Hispanic World Bible Dictionary
(weather).
In the Bible it refers to a moment of the day, or a period of time: (Mat 8:13, Rev 17:12).
Hours of the day.
– It starts at 6 in the morning.
– Terce, at 9.
– Sixth, at 12.
– Nona, at 3 in the afternoon, when Jesus died: – Twelfth, at 6 in the afternoon.
Night hours.
– First watch, 6 pm.
– Second watch, from 9 to 12.
– Third watch, or crowing of the rooster, from 12 to 3 in the morning.
– Fourth watch, from 3 to 6 tomorrow.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
In the OT the division of the day in h was not known. This came to be practiced after the exile. But in NT times the division into twelve h was already used. (†œIsn’t the day twelve o’clock?†). The day began to be counted from six in the morning and ended at six in the evening. That is the system that is mostly used in Scripture. Thus, “the h. third of the day† (Mat 20:3) corresponded to nine in the morning; †œthe h. sixth† , at twelve noon; †œthe h. ninth†, at three in the afternoon (Mat 20:5), etc. The gospel according to John, however, uses the Roman method of dividing the day, so that at Joh 19:14, when Pilate brought the Lord Jesus before the people, it was “like h. sixth† . In the Roman method †œthe h. sixth† was equivalent to twelve m. (Joh 4:6), “the h. tenth†, at four in the afternoon (Jua 1:39); and so on. The other evangelists, when speaking of the h., used the Jewish method.
The term is also used to indicate the idea of the “precise moment”, indicating that it was or was not the right or opportune moment for something. Thus, “everything has its time, and everything that is wanted under heaven has its time” (Eccl 3:1). There were times when attempts were made to harm the Lord Jesus, but they could not † œbecause his h had not yet come † (Joh 7:30; Joh 8:20). †¢Day. †¢Time.
Source: Christian Bible Dictionary
type, MEDIUM
vet, This term is used in the Scriptures with various meanings. (a) An indefinite period, in which the term time would give the same meaning: “The hour is coming when neither on this mountain nor in Jerusalem will you worship the Father” (Jn. 4:21). (b) A certain point in time, being able to use “instantly” or “in the act” as synonyms: “And the woman was saved from that hour” (Mt. 9:22). (c) The division of the day into twelve hours, which is generally considered from sunrise to sunset. This varied in Palestine from ten of our reckoning in the winter to fourteen in the summer, so that the hours of summer were almost half as long as those of winter. Hours in Scripture are generally reckoned as 6 a.m. to 6 p.m., making the third hour correspond to 9 a.m.; the sixth hour with twelve noon; the ninth hour with 3 in the afternoon, etc. This correspondence is applicable to all the hours mentioned in the NT except in the Gospel of John. This evangelist followed the Roman reckoning, from midnight to midnight. This explains the difficulty found in Jn. 19:4, which records that the judgment was in progress at the sixth hour, while Mark 15:25 says “it was the third hour when they crucified him.” A comparison of all the passages shows that the trial began at a very early hour, and 6 a.m. in our reckoning fits well; and the crucifixion at 9 o’clock in the morning, the third hour of the Jews, agrees with Mark. The other specific hours mentioned in John are found in Jn. 1:39; 4:6, 52, 53, and our time reckoning agrees well with all these citations.
Source: New Illustrated Bible Dictionary
DJN
For us, the word hour designates a certain moment of the day or time in general. We give this term a chronological sense. But its frequent use in the gospels, and at crucial moments, forces us to think on a deeper level, let’s call it logical. Taking into account the origin of the word, which comes from the apocalyptic mentality, we are forced to think of a special moment in the future in which Yahweh would bring to fruition the promised reality that fulfilled the hopes of Israel, something like “the day of the Lord”.
This meaning is known both to the Synoptics and to John: As for the day and “the hour,” no one knows anything; neither the angels of heaven nor the Son, but only the Father”… “The same you, you have to be prepared, because the Son of man will come at “the hour” in which you least expect” (Mt 24,36.44).
The deeper theological meaning is offered to us by the fourth gospel. The 26 times he uses the word in question speaks of its importance. But, much more important, is its importance: the life of Jesus is marked by its . In the first part of the gospel his time has not come (Jn 2,4, in the scene of Cana of Galilee; 7,30, when they try to arrest Jesus and they did not succeed because his time had not come). He will arrive at the moment of the passion: “On the eve of the Passover feast, Jesus knowing that the time had come for him to pass from this world to the Father…” (Jn 13:1).
The scene of Gethsemane, which the fourth gospel anticipates, in what refers to “the agony of Jesus”, is considered as an anticipation of his hour: “I am extremely despondent; but what can I say? Will I ask the Father to deliver me from this “hour”? Not at all, because I have come precisely to accept this “hour” (Jn 12:27).
As we have hinted, the anticipation is due to the transfer of this small section (Jn 12:27-29) to the place it occupies as preparation for the passion. In the place that would correspond to him (Jn 18,1-11; the scene of the moral flattening of Jesus -the despondency before his hour- would undermine the dignity of Jesus who, even in his passion, continues to be the Lord, in the presentation that makes the fourth gospel.
From the moment that Jesus begins his “public ministry”, he must act solely moved by the will of the Father. He will not admit interference from anyone, not even his mother. This is what justifies the harsh response that he addresses to him and whose content we have translated as follows: he stops intervening in my life. The hour that has not arrived in Cana is the one that arrives on the cross; it is the moment in which Jesus fulfills in an exhaustive and total way his redemptive mission. >John; passion.
F. Ramos
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
The Greek word ho·ra is used in the Christian Greek Scriptures to indicate a short period of time, a fixed, definite time, or a division of the day. There is no term for hour in the Hebrew Scriptures. The ancient Israelites may have divided the day into four parts. (Ne 9:3) Instead of speaking of hours, the Hebrew Scriptures use the expressions “morning,” “noon,” and “evening” as indicators of time. (Ge 24:11; 43:16; De 28:29; 1Ki 18:26) Other more precise designations were: “as soon as the sun shines” (Jg 9:33), “the windy part of the day” (Ge 3:8), “at the heat of the day” (Ge 18:1; 1Sa 11:11), and “at sunset time” (Jos 10:27; Le 22:7). The Paschal sacrifice had to be slaughtered “between the two afternoons”, an expression that apparently indicates the time after sunset and before the beginning of the night. (Ex 12:6) This is the view of some scholars, as well as of the Karaite Jews and the Samaritans, although the Pharisees and the Rabbinists were of the opinion that it was the time from when the Sun began to go down until it rose. …