Night:
nit.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and overwhelming confusion (Am 5:8; Isa 59:10 the King James Version, nesheph, "twilight" as in the Revised Version (British and American)).
2. In the New Testament:
On the lips of Jesus (Joh 9:4) it signifies the end of opportunity to labor; repeated in that touching little allegory spoken to His disciples when He was called to the grave of Lazarus (Joh 11:9,10). Paul also uses the figure in reference to the Parousia (Ro 13:12), where "night" seems to refer to the present aeon and "day" to the aeon to come. He also uses it in 1Th 5:5,7 where the status of the redeemed is depicted by "day," that of the unregenerate by "night," again, as the context shows, in reference to the Parousia. In Re 21:25 and 22:5, the passing of the "night" indicates the realization of that to which the Parousia looked forward, the establishment of the kingdom of God forever. See also Delitzsch, Iris, 35.
Written by Henry E. Dosker
Night: General Scriptures Concerning
Gen 1:5, 16, 18
Night: Meditations In
Psa 19:2; 77:6; 119:148; 139:11
Night: Worship In
Psa 134:1
Night: Jesus Prays All Night
Luk 6:12
Night: No Night in Heaven
Rev 21:25; 22:5
Night: Divided into Watches
Exd 14:24; Jdg 7:19; 1Sa 11:11; Neh 12:9; Psa 63:6; 119:148; Lam 2:19; Mat 14:25; Luk 12:38
Night: Divided into Hours
Act 23:23
Night: Used Figuratively
Isa 15:1; 21:11, 12; Jhn 9:4; Rom 13:12; 1Th 5:5
Night: The Darkness First Called
Gen 1:5
Night: Caused by God
Psa 104:20
Night: Belongs to God
Psa 74:16
Night: The Heavenly Bodies Designed to Separate Day From
Gen 1:14
Night: The moon and stars designed to rule and give light by
Gen 1:16-18; Jer 31:35
Night: Commenced at Sunset
Gen 28:11
Night: Continued until Sunrise
Psa 104:22; Mat 28:1; Mar 16:2
Night: Regular Succession Of
Established by covenant
Gen 8:22; Jer 33:20
Ordained for the glory of God
Psa 19:2
Night: Originally Divided into Three Watches
Lam 2:19; Jdg 7:19; Exd 14:24
Night: Divided into Four Watches by the Romans
Luk 12:38; Mat 14:25; Mar 13:35
Night: Frequently
Exceeding dark
Pro 7:9
Cold and frosty
Gen 31:40; Jer 36:30
Accompanied by heavy dew
Num 11:9; Jdg 6:38,40; Job 29:19; Sgs 5:2
Night: Unsuitable for Labour
Jhn 9:4
Night: Unsuitable for Travelling
Jhn 11:10
Night: Designed for Rest
Psa 104:23
Night: Wearisome to the Afflicted
Job 7:3,4
Night: Favourable to the Purposes of the Wicked
Gen 31:39; Job 24:14,15; Oba 1:5; 1Th 5:2
Night: Wild Beasts Go Forth in Search of Prey During
2Sa 21:10; Psa 104:21,22
Night: The Jews
Forbidden to keep the wages of servants during
Lev 19:13
Forbidden to allow malefactors to hang during
Deu 21:23
In affliction spent, in sorrow and humiliation
Psa 6:6; 30:5; Joe 1:13
In affliction spent, in prayer
Psa 22:2
Often kept lamps burning during
Pro 31:18
Night: Eastern shepherds watched over their flocks during
Gen 31:40; Luk 2:8
Night: Eastern fishermen continued their employment during
Luk 5:5; Jhn 21:3
Night: God Frequently
Revealed his will in
Gen 31:24; 46:2; Num 22:30; Dan 7:2
Visited his people in
1Ki 3:5; Psa 17:3
Executed his judgments in
Exd 12:12; 2Ki 19:35; Job 27:20; Dan 5:30
Night: Illustrative Of
Spiritual darkness
Rom 13:12
Seasons of severe calamities
Isa 21:12; Amo 5:8
Seasons of spiritual desertion
Sgs 3:1
Death
Jhn 9:4
Night:
SEE [DAY].
Day and Night:
"Day," yom; ordinarily, the Hebrew "day" lasted from dawn to the coming forth of the starts (Ne 4:21). The context usually makes it clear whether the term "day" refers to the period of twenty-four hours or to daytime; when there was a possibility of confusion, the term laylah, "night," was added (Ge 7:4,12; 31:39). The "day" is reckoned from evening to evening, in accordance with the order noted in the account of Creation, namely, "And there was evening and there was morning, one day" (Ge 1:5); Le 23:32 and Da 8:14 reflect the same mode of reckoning the day. The phrase ?erebh boker, "evening-morning," used in this last passage, is simply a variation of yom and laylah, "day" and "night"; it is the equivalent of the Greek nuchthemeron (2Co 11:25). That the custom of reckoning the day as beginning in the evening and lasting until the following evening was probably of late origin is shown by the phrase "tarry all night" (Jud 19:6-9); the context shows that the day is regarded as beginning in the morning; in the evening the day "declined," and until the new day (morning) arrived it was necessary to "tarry all night" (compare also Nu 11:32).
The transition of day to night begins before sunset and lasts till after sunset; the change of night to day begins before sunrise and continues until after sunrise. In both cases, neither ?erebh, "evening," nor boqer, "morning," indicate an exact space of time (compare Ge 8:11; Ex 10:13; De 16:6).
The term nesheph, is used for both evening twilight and morning dawn (compare 1Sa 30:17; 2Ki 7:5,7; Job 7:4). Since there were no definite measurements of the time of day, the various periods were indicated by the natural changes of the day; thus "midday" was the time of the day when the sun mounted its highest (cohorayim); afternoon was that part of the day when the sun declined ( neToth ha-yom); and evening was the time of the going down of the sun (?erebh). "Between the evenings" (ben ha-?arbayim) was the interval between sunset and darkness. The day was not divided into hours until a late period. [~sha?ah = Aramaic] (Da 3:6), is common in Syriac and in later Hebrew; it denoted, originally, any short space of time, and only later came to be equivalent to our "hour" (Driver). The threefold division of the day into watches continued into post-exilic Roman times; but the Roman method of four divisions was also known (Mr 13:35), where all four divisions are referred to: "at even" (opse), "midnight" (mesonuktion), "at cock crowing" (alektorophonia), "in the morning" (proi). These last extended from six to six o'clock (of also Mt 14:25; Mr 13:35). Ac 12:4 speaks of four parties of four Roman soldiers (quaternions), each of whom had to keep guard during one watch of the night. In Berakhoth 3b, Rabbi Nathan (2nd century) knows of only three night-watches; but the patriarch, Rabbi Judah, knows four.
Written by Horace J. Wolf
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