The division of the day into twelve hours was common among the Jews after the captivity in Babylon. The word hour first occurs in the book of Daniel (iv:19), and it is admitted by the Jewish writers that this division of the day was borrowed by them from the Babylonians. Our Lord appeals to this ancient, and then long-estab lished, division as a matter of public notoriety: 'Are there not twelve hours in the day?' (John xi :9).
This, however, was the division of the natural day into twelve hours, which were therefore vari able according to the seasons of the year, at all places except the equator, and equal, or of the mean length, only at the vernal and autumnal equinoxes, being longer in the summer half-year and shorter in the winter. The inconvenience of this has already been intimated.
The first hour of the day began at sunrise; the sixth hour ended at mid-day, or noon; the sev enth hour began at noon, and the twelfth hour ended at sunset.
The days of the week had no proper names among the Hebrews, but were distinguished only by their numeral order. (See WEEK.) Figuratitle. (1) In prophetic language a day is put for a year; and so a week is seven years, a month thirty, and a year or time, 36o (Ezek. iv:5, 6; Dan. ix :24, and vii :25; Rev. iv :15, and x:3). (2) One day is with the Lord as a thousand years, and a thousand years as one day. God's duration is without succession of moments, so that a longer period is no more in his account, and in comparison with his eternity, than a shorter one (2 Pet. iii :8). (3) As the day is a period proper for work, so any noted occasion of mercy or judgment is called a day (Ps. xxxvii :t3 ; Mal. iv:t ; Jer. 1:4, 3o). (4) The day of persons is either their birthday (Job iii:1) or the season of merciful opportunities and prosperity (Luke xix: 42; comp. Hos. vii:5; Amos v:8), or their day or season of ruin and trouble (Ps. xxxvii :13, and cxxxvii:7; Job iii :8), or the eternal period of their complete happiness (Rom. xiii :12). (5) A day of power is that period in which Jesus, by his word and spirit, powerfully converts sinners to himself (Ps. cx :3). (6) A day of espousals is the period in which one, or rather many, souls are spiritually united to Christ (Cant. iii ). (7) A day of slaughter signifies a time of excessive feasting, as when multitudes of peace offerings were slain or when some sumptuous feast is held (James v:5). (8) The day of vengeance in Christ's heart, and year of his redeemed, is the appointed time for punishing his enemies, and for saving, delivering and comforting his people (Is. lxiii :4).
(9) The season of gospel light, opportunities and success is called a day and a day of salvation; it is a period of light, labor and comfort (Is. 8: 2 Chron. vi :2; Ps. cxviii :23). (to) Saving knowledge of Christ. and a state of gracious union with him, are called a day (t Thess. v:5. 8; 2 Pet. i :t9). (it) The state of heavenly glory is called a day of redemption; there the ransomed constantly enjoy the light of God's countenance, are delivered from bondage and trouble and are active in the service of God (Eph. iv :30). (12) A great day is a season of something very great and wonderful; and that either of great mercy, as when the Jews shall be converted to the Lord (Has. i it t), or of great trouble and vengeance, as on the Jews when led captive by the Chaldeans, and when almost destroyed by the Romans (Jer. xxx :7 ; Joel ii :31; Mal. iv:5). and on heathenism and Antichrist at their downfall (Rev. vi :17, and xvi :i4). (is) That day, in predictions, does not always signify the of the events mentioned just before, but a noted period, as Is. xi:i, and xxyii :i, or of the last judgment (Jude 6). (i4) This day denotes a time near at hand, as well as one present (Dent. ix :1, and xi:8). (15) This day sometimes denotes eternity, wherein Christ was divinely begotten, and which admits of no yesterday or to-morrow (Ps. ii :7; Is. xliii :13), or the period of his resurrection, when his eternal generation and divine Sonship were manifested (Acts xiii:33). (i6) The latter or last days de note future time in general (Gen. xlix :I), the period of the New Testament dispensation (Is. ii :2), the last part of the Gospel period (I Tim. iv ; 2 Tim. iii :1), or the day of death and judg ment (Jam. v:3. (17) A good day is one of pros perity, feasting and gladness (Esth. and ix:22). (18) An evil or bitter day is a time of trouble and distress (Amos vi :3, and viii :to). ( i9) To-day denotes a present season of grace and op portunity of salvation (Ps. xcv; Heb. iii. and iv). (2o) In one day sometimes denotes suddenly, and all at once (Rev. xviii :8). (21 )In the day time sig nifies publicly, or at a set time (2 Pet. Ps. xlii :8). or in a time of scorching trouble and per secution (Is. iv:6). (22) All the day is con stantly, habitually (Deut. xxviii :32 ; Ps. xxv :5).