Hour
VIEW:40 DATA:01-04-2020
HOUR.See Time.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
(See DAY.) Ahaz' sundial implies the Jews' acquaintance with hours before the Babylonian captivity. During it, they would certainly meet with that division of time which prevailed for ages at Babylon. The Egyptians too in early times knew it, Lepsius says as far back as the 5th dynasty. Astronomers knew in ancient times the "hour," that is the 24th part of a civil day; its use in common life is said not to have begun until the fourth century A.D. The hour which is the 12th part of the natural day, between sunrise and sunset, is of the same length as the astronomical hour only at the equinoxes. In our Lord's days the Jews must have had dials, and clepsydrae or water hourglasses, as these were long known to the Persians with whom they had been so closely connected. Christ alludes to the day hours, Joh_11:9, "are there not twelve hours in the day?" The 3rd, 6th, and 9th hours are mentioned often as the regular hours of prayer (Act_2:15; Act_3:1; Act_10:9).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Hour. The ancient Hebrews were probably unacquainted with the division of the natural day into twenty-four parts; but they afterwards parcelled out the period between sunrise and sunset into a series of divisions distinguished by the sun's course.
The early Jews appear to have divided the day into four parts, Neh_9:3, and the night into three watches, Jdg_7:19. And even in the New Testament we find a trace of this division in Mat_20:1-5.
At what period the Jews first became acquainted with the division of the day into twelve hours is unknown, but it is generally supposed they learned it from the Babylonians during the captivity. It was known to the Egyptians at a very early period. They had twelve hours of the day and of the night. There are two kinds of hours, namely,
(1) the astronomical or equinoctial hour, that is, The 24th part of a civil day, and
(2) the natural hour, that is, The 12th part of the natural day, or of the time between sunrise and sunset.
These are the hours meant in the New Testament, Joh_11:9; etc., and it must be remembered that they perpetually vary in length, so as to be very different at different times of he year. For the purpose of prayer the old division of the day into four portions was continued in the Temple service. As we see from Act_2:15; Act_3:1; Act_10:9.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
Like the word day, the word hour is used in the Bible both specifically and generally. It may refer to a measured length of time or to an occasion or period (Mat_20:9; Mat_20:12; Mat_24:44; Mat_26:40; Mat_26:45; Luk_22:53; Joh_4:21; Joh_5:28; Joh_7:30; Joh_12:27; for details see DAY; TIME).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
our (שעתא, sha‛ăthā', שׁעא, she‛ā'; ὥρα, hō̇ra): Hour as a division of the day does not occur in the Old Testament; the term she‛ā' (sha‛ăthā') found in Dnl, is Aramaic, and as used there denotes a short period or point of time of no definite length (Dan_3:6, Dan_3:15; Dan_4:33 (Hebrew 30); Dan_5:5). The Greek hōra is commonly used in the New Testament in the same way, as ?that same hour,? ?from that hour,? etc., but it also occurs as a division of the day, as, ?the third hour,? ?the ninth hour,? etc. The Hebrews would seem to have become acquainted with this division of time through the Babylonians, but whether before the captivity we are not certain. The mention of the sun dial of Ahaz would seem to indicate some such reckoning of time during the monarchy. See TIME.
International Standard Bible Encyclopedia
PRINTER 1915.
Hour
(Chald. שָׁעָה, shal, saotrh', a monent, prop. a look, 1. q. the wink of an eye [Germ. Augenblick]; Greek éρα), a term first found in Dan_3:6; Dan_4:19; Dan_4:33; Dan_5:5; and occurring several times in the Apocrypha (Judith 19:8; 2Es_9:44). It seems to be a vague expression for a short period, and the frequent phrase in the same hour means immediately: hence we find בְּשָׁעָהsubstituted in the Targum for בְּרֶצ,ִ in a moment' (Num_16:21, etc.). The corresponding Gr. term is frequently used in the same way by the N.T. writers (Mat_8:13; Luk_12:39, etc.). The word hour is sometimes used in Scripture to denote some determinate season, as mine hour is not yet come, this is your hour, and the power of darkness, the hour is coming, etc. It occurs in the Sept. as a rendering for various words meaning time, just as it does in Greek writers long before it acquired the specific meaning of our word hour. Saah is still used in Arabic both for an hour and a moment.
The ancient Hebrews were probably unacquainted with the division of the natural day into twenty-four parts. The general distinctions of morning, evening, and noonday (comp. Gen_15:12; Gen_18:1; Gen_19:1; Gen_19:15; Gen_19:23) were sufficient for them at first, as they were for the early Greeks (Homer, II. 21:3, 111); afterwards the Greeks adopted five marked periods of the day (Jul. Pollux, Oom? 1, 68; Dio Chrysost. Orat. in De Glor.), and the Hebrews parceled out the period between sunrise and sunset into a series of minute divisions distinguished by the sun's course, as is still done by the Arabs, who have stated forms of prayers for each period (Lane's Mood. Eg. vol. 1, ch. 3). SEE DAY.
The early Jews appear to have divided the day into four parts (Neh_9:3), and even in the N.T. we find a trace of this division in Mat_20:1-5. There is, however, no proof of the assertion sometimes made, that éρα in the Gospels may occasionally mean a space of three hours. It h'as been thought by some interpreters (see Wolfii Curae in N.T. ad Joh_19:14) that the evangelist John always computes the hours of the day after the Roman reckoning, i.e. from midnight to midnight (see Pliny, Hist. Noct. 2, 79; Aul Gell. Noct. Att. 3, 2); but this is without support from Hebrew analogy, and obliges the gratuitous supposition of a reckoning also from midday (against Joh_11:9).
The Greeks adopted the division of the day into twelve hours from the Babylonians (Herodotus, 2:109; comp. Rawlinson, Herod. 2:334). At what period the Jews became first acquainted with this way of reckoning time is unknown, but it is generally supposed that they, too, learned it from the Babylonians during the Captivity (Wiahner, Ant. Hebr. § 5:1, 8, 9). They may have had some such division at a much earlier period, as has been inferred from the fact that Ahaz erected a sun-dial in Jerusalem, the use of which had probably been learned from Babylon. There is, however, the greatest uncertainty as to the meaning of the word מֲִלוֹת (A.V. degrees, Isa_38:8). SEE DIAL. It is strange that the Jews were not acquainted with this method of reckoning even earlier, for, although a purely conventional one, it is naturally suggested by the months in a year. Sir G. Wilkinson thinks that it arose from. a less obvious cause (Rawlinson, Herod. 2, 334). In whatever way it originated, it was known to the Egyptians at a very early period. They had twelve hours of the day and of the night (called Nau=hour), each of which had its own genius, drawn with a star on its head. The word is said by Lepsius to be found as far back as the fifth dynasty (Rawlinson, Herod. 2, 135). The night was divided into twelve equal portions or hours, in precisely the same manner as the day. The most ancient division, however, was into three watches (Ant. 63, 6, 90, 4) the first, or beginning of the watches, as it is called (Lam_2:19); the middle watch (Jdg_7:19); and the morning watch (Exo_14:24). SEE WATCH. When Judaea became a province of Rome, the Roman distribution of the night into four watches was introduced; to which division frequent allusions occur in the New Testament (Luk_12:38; Mat_14:25; Mat_13:35), as well as to that of hours (Mat_25:13; Mat_26:40; Mar_14:37; Luke 17:59; Act_23:23; Rev_3:3). SEE COCK-CROWING. There are two kinds of hours, viz. (1.) the astronomical or equinoctial hour, i.e. the twenty-fourth part of a civil day, which, although known to astronomers, was not used in the affairs of common life till towards the end of the 4th century of the Christian sera (Smith, Dict. of Classical Antiq. s.v. Hora); and
(2.) the natural hour (such the Rabbis called זמניות, καιρικαί, or temporales), i.e. the twelfth part of the natural day, or of the time between sunrise and sunset. These are the hours meant in the New Test., Josephus, and the Rabbis (Joh_11:9; Act_5:7; Act_19:31; Josephus, Ant.14, 4, 3), and it must be remembered that they perpetually vary in length, so as to be very different at different times of the year. Besides this, an hour of the day would always mean a different length of time from an hour of the night, except at the equinox. From the consequent uncertainty of the term there arose the proverbial expression not all hours are equal (R. Joshua up. Carpzov, App. Crit. p. 345). At the equinoxes the third hour would correspond to nine o'clock; the sixth would always be at noon. To find the exact time meant at other seasons of the year, we must know when the sun rises in Palestine, and reduce he hours to our reckoning accordingly (Jahn, Biblio. Arch. § 101). In ancient times the only way of reckoning the progress of the day was by the length of the shadow-a mode of reckoning which was both contingent on the sunshine, and served only for the guidance of individuals. SEE SHADOW. By what means the Jews calculated the length of their hours-whether by dialing, by the clepsydra or water-clock, or by some horological contrivance, like what was used anciently in Persia (Josephus, Ant. 11 6), and by the Romans (Martial, 8 Epig. 67; Juv. Sat. 10, 214), and which is still used in India (A siat. Researches, 5, 88), a servant notifying the intervals-it is now impossible to discover (see Buttinghausen, Specimen horarum Ieb. et Arab. Tr. ad Rh. 1758). Mention is also made of a curious invention called צְרוֹר שָׁעָה: by which a figure was constructed so as to drop a stone into a brazen basin every hour, the sound of which was heard for a great distance, and announced the time (Otho, Lex. Rab. s.v. Hora).
For the purposes of prayer, the old division of the day into four portions was continued in the Temple service, as we see from Act_2:15; Act_3:1; Act_10:9. The stated periods of prayer were the third, sixth, and ninth hours of the day (Psalms 45, 17; Josephus, Anf. 4, 4, 3). The Jews supposed that the third hour had been consecrated by Abraham, the sixth by Isaac, and the ninth by Jacob (Kimchi; Schöttgen, Hor. Hebr. ad Act_3:1). It is probable that the canonical hours observed by the Romanists (of which there are eight in the twenty-four) are derived from these Temple hours (Goodwill Moses and Aaron, 3, 9). SEE HOURS, CANONICAL.
The Rabbis pretend that the hours were divided into 1080 חלקים(minutes), and 56,848 רצעים(seconds), which numbers were chosen because they are so easily divisible (Gem. Hier. Berachoth, 2, 4; in Reland, Ant. Heb_4:1, § 19). SEE TIME.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
(See DAY.) Ahaz' sundial implies the Jews' acquaintance with hours before the Babylonian captivity. During it, they would certainly meet with that division of time which prevailed for ages at Babylon. The Egyptians too in early times knew it, Lepsius says as far back as the 5th dynasty. Astronomers knew in ancient times the "hour," that is the 24th part of a civil day; its use in common life is said not to have begun until the fourth century A.D. The hour which is the 12th part of the natural day, between sunrise and sunset, is of the same length as the astronomical hour only at the equinoxes. In our Lord's days the Jews must have had dials, and clepsydrae or water hourglasses, as these were long known to the Persians with whom they had been so closely connected. Christ alludes to the day hours, Joh_11:9, "are there not twelve hours in the day?" The 3rd, 6th, and 9th hours are mentioned often as the regular hours of prayer (Act_2:15; Act_3:1; Act_10:9).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Hour. The ancient Hebrews were probably unacquainted with the division of the natural day into twenty-four parts; but they afterwards parcelled out the period between sunrise and sunset into a series of divisions distinguished by the sun's course.
The early Jews appear to have divided the day into four parts, Neh_9:3, and the night into three watches, Jdg_7:19. And even in the New Testament we find a trace of this division in Mat_20:1-5.
At what period the Jews first became acquainted with the division of the day into twelve hours is unknown, but it is generally supposed they learned it from the Babylonians during the captivity. It was known to the Egyptians at a very early period. They had twelve hours of the day and of the night. There are two kinds of hours, namely,
(1) the astronomical or equinoctial hour, that is, The 24th part of a civil day, and
(2) the natural hour, that is, The 12th part of the natural day, or of the time between sunrise and sunset.
These are the hours meant in the New Testament, Joh_11:9; etc., and it must be remembered that they perpetually vary in length, so as to be very different at different times of he year. For the purpose of prayer the old division of the day into four portions was continued in the Temple service. As we see from Act_2:15; Act_3:1; Act_10:9.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
Like the word day, the word hour is used in the Bible both specifically and generally. It may refer to a measured length of time or to an occasion or period (Mat_20:9; Mat_20:12; Mat_24:44; Mat_26:40; Mat_26:45; Luk_22:53; Joh_4:21; Joh_5:28; Joh_7:30; Joh_12:27; for details see DAY; TIME).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
our (שעתא, sha‛ăthā', שׁעא, she‛ā'; ὥρα, hō̇ra): Hour as a division of the day does not occur in the Old Testament; the term she‛ā' (sha‛ăthā') found in Dnl, is Aramaic, and as used there denotes a short period or point of time of no definite length (Dan_3:6, Dan_3:15; Dan_4:33 (Hebrew 30); Dan_5:5). The Greek hōra is commonly used in the New Testament in the same way, as ?that same hour,? ?from that hour,? etc., but it also occurs as a division of the day, as, ?the third hour,? ?the ninth hour,? etc. The Hebrews would seem to have become acquainted with this division of time through the Babylonians, but whether before the captivity we are not certain. The mention of the sun dial of Ahaz would seem to indicate some such reckoning of time during the monarchy. See TIME.
International Standard Bible Encyclopedia
PRINTER 1915.
Hour
(Chald. שָׁעָה, shal, saotrh', a monent, prop. a look, 1. q. the wink of an eye [Germ. Augenblick]; Greek éρα), a term first found in Dan_3:6; Dan_4:19; Dan_4:33; Dan_5:5; and occurring several times in the Apocrypha (Judith 19:8; 2Es_9:44). It seems to be a vague expression for a short period, and the frequent phrase in the same hour means immediately: hence we find בְּשָׁעָהsubstituted in the Targum for בְּרֶצ,ִ in a moment' (Num_16:21, etc.). The corresponding Gr. term is frequently used in the same way by the N.T. writers (Mat_8:13; Luk_12:39, etc.). The word hour is sometimes used in Scripture to denote some determinate season, as mine hour is not yet come, this is your hour, and the power of darkness, the hour is coming, etc. It occurs in the Sept. as a rendering for various words meaning time, just as it does in Greek writers long before it acquired the specific meaning of our word hour. Saah is still used in Arabic both for an hour and a moment.
The ancient Hebrews were probably unacquainted with the division of the natural day into twenty-four parts. The general distinctions of morning, evening, and noonday (comp. Gen_15:12; Gen_18:1; Gen_19:1; Gen_19:15; Gen_19:23) were sufficient for them at first, as they were for the early Greeks (Homer, II. 21:3, 111); afterwards the Greeks adopted five marked periods of the day (Jul. Pollux, Oom? 1, 68; Dio Chrysost. Orat. in De Glor.), and the Hebrews parceled out the period between sunrise and sunset into a series of minute divisions distinguished by the sun's course, as is still done by the Arabs, who have stated forms of prayers for each period (Lane's Mood. Eg. vol. 1, ch. 3). SEE DAY.
The early Jews appear to have divided the day into four parts (Neh_9:3), and even in the N.T. we find a trace of this division in Mat_20:1-5. There is, however, no proof of the assertion sometimes made, that éρα in the Gospels may occasionally mean a space of three hours. It h'as been thought by some interpreters (see Wolfii Curae in N.T. ad Joh_19:14) that the evangelist John always computes the hours of the day after the Roman reckoning, i.e. from midnight to midnight (see Pliny, Hist. Noct. 2, 79; Aul Gell. Noct. Att. 3, 2); but this is without support from Hebrew analogy, and obliges the gratuitous supposition of a reckoning also from midday (against Joh_11:9).
The Greeks adopted the division of the day into twelve hours from the Babylonians (Herodotus, 2:109; comp. Rawlinson, Herod. 2:334). At what period the Jews became first acquainted with this way of reckoning time is unknown, but it is generally supposed that they, too, learned it from the Babylonians during the Captivity (Wiahner, Ant. Hebr. § 5:1, 8, 9). They may have had some such division at a much earlier period, as has been inferred from the fact that Ahaz erected a sun-dial in Jerusalem, the use of which had probably been learned from Babylon. There is, however, the greatest uncertainty as to the meaning of the word מֲִלוֹת (A.V. degrees, Isa_38:8). SEE DIAL. It is strange that the Jews were not acquainted with this method of reckoning even earlier, for, although a purely conventional one, it is naturally suggested by the months in a year. Sir G. Wilkinson thinks that it arose from. a less obvious cause (Rawlinson, Herod. 2, 334). In whatever way it originated, it was known to the Egyptians at a very early period. They had twelve hours of the day and of the night (called Nau=hour), each of which had its own genius, drawn with a star on its head. The word is said by Lepsius to be found as far back as the fifth dynasty (Rawlinson, Herod. 2, 135). The night was divided into twelve equal portions or hours, in precisely the same manner as the day. The most ancient division, however, was into three watches (Ant. 63, 6, 90, 4) the first, or beginning of the watches, as it is called (Lam_2:19); the middle watch (Jdg_7:19); and the morning watch (Exo_14:24). SEE WATCH. When Judaea became a province of Rome, the Roman distribution of the night into four watches was introduced; to which division frequent allusions occur in the New Testament (Luk_12:38; Mat_14:25; Mat_13:35), as well as to that of hours (Mat_25:13; Mat_26:40; Mar_14:37; Luke 17:59; Act_23:23; Rev_3:3). SEE COCK-CROWING. There are two kinds of hours, viz. (1.) the astronomical or equinoctial hour, i.e. the twenty-fourth part of a civil day, which, although known to astronomers, was not used in the affairs of common life till towards the end of the 4th century of the Christian sera (Smith, Dict. of Classical Antiq. s.v. Hora); and
(2.) the natural hour (such the Rabbis called זמניות, καιρικαί, or temporales), i.e. the twelfth part of the natural day, or of the time between sunrise and sunset. These are the hours meant in the New Test., Josephus, and the Rabbis (Joh_11:9; Act_5:7; Act_19:31; Josephus, Ant.14, 4, 3), and it must be remembered that they perpetually vary in length, so as to be very different at different times of the year. Besides this, an hour of the day would always mean a different length of time from an hour of the night, except at the equinox. From the consequent uncertainty of the term there arose the proverbial expression not all hours are equal (R. Joshua up. Carpzov, App. Crit. p. 345). At the equinoxes the third hour would correspond to nine o'clock; the sixth would always be at noon. To find the exact time meant at other seasons of the year, we must know when the sun rises in Palestine, and reduce he hours to our reckoning accordingly (Jahn, Biblio. Arch. § 101). In ancient times the only way of reckoning the progress of the day was by the length of the shadow-a mode of reckoning which was both contingent on the sunshine, and served only for the guidance of individuals. SEE SHADOW. By what means the Jews calculated the length of their hours-whether by dialing, by the clepsydra or water-clock, or by some horological contrivance, like what was used anciently in Persia (Josephus, Ant. 11 6), and by the Romans (Martial, 8 Epig. 67; Juv. Sat. 10, 214), and which is still used in India (A siat. Researches, 5, 88), a servant notifying the intervals-it is now impossible to discover (see Buttinghausen, Specimen horarum Ieb. et Arab. Tr. ad Rh. 1758). Mention is also made of a curious invention called צְרוֹר שָׁעָה: by which a figure was constructed so as to drop a stone into a brazen basin every hour, the sound of which was heard for a great distance, and announced the time (Otho, Lex. Rab. s.v. Hora).
For the purposes of prayer, the old division of the day into four portions was continued in the Temple service, as we see from Act_2:15; Act_3:1; Act_10:9. The stated periods of prayer were the third, sixth, and ninth hours of the day (Psalms 45, 17; Josephus, Anf. 4, 4, 3). The Jews supposed that the third hour had been consecrated by Abraham, the sixth by Isaac, and the ninth by Jacob (Kimchi; Schöttgen, Hor. Hebr. ad Act_3:1). It is probable that the canonical hours observed by the Romanists (of which there are eight in the twenty-four) are derived from these Temple hours (Goodwill Moses and Aaron, 3, 9). SEE HOURS, CANONICAL.
The Rabbis pretend that the hours were divided into 1080 חלקים(minutes), and 56,848 רצעים(seconds), which numbers were chosen because they are so easily divisible (Gem. Hier. Berachoth, 2, 4; in Reland, Ant. Heb_4:1, § 19). SEE TIME.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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