Morning
Morning
(properly , boker, Gen 1:5; v, Mat 21:18), the early part of the day, after sunrise.
The break of day, , shachar, was at one period of the Jewish polity divided into two parts, in imitation of the Persians; the first of which began when the eastern, the second when the western division of the horizon was illuminated. The authors of the Jerusalem Talmud divided it into four parts, the first of which was called in Hebrew , aijeleth ha-shachar, or “the dawn of day,” which is the title of Psalms 22. The Hebrews, like most simple people, were accustomed to early rising ( Gen 19:27, etc.), as is still the Oriental custom (Hackett, Illustrations of Scripture, page 115 sq.). SEE AFTERNOON; SEE DAY; SEE HOUR.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Morning
MORNING.Mat 16:3; Mat 20:1; Mat 27:1, Mar 11:20; Mar 13:35; Mar 16:2; cf. Mat 28:1, Luk 24:1, Joh 20:1. There was no exact division of the day into parts among the Jews until after the Exile. The broad divisions current were evening, morning, and mid-day, which followed this order usually, after the Jewish method of reckoning the day prevailed with the triumph of the Law. The Roman division of the night into four watches, extending from six oclock to six oclock, is brought into striking view in Mar 13:35, where (in the evening), , (at midnight), and (at cock-crowing), are given in connexion and contrast with (in the morning). The passages in the Gospels in which (morning) plays the most interesting and puzzling part are those connected with the visit of the women to the sepulchre after the resurrection of Jesus (Mat 28:1, Mar 16:2, Luk 24:1, and Joh 20:1). Here Mt. has late on the sabbath (Revised Version NT 1881, OT 1885 ), while Mk. says very early on the first day of the week, and Jn. while it was yet dark. No explanation will prove satisfactory to all. But Mt.s late on the sabbath may be taken as reckoning the following night as a part of the Sabbatha departure from Jewish usage (Meyer). In short, we may suppose that the Babylonian method of adding diurnally the night to the day, rather than the day to the night (Israelitish), had come at this time, more or less, into common use among the Jews, so that there were two ways of reckoning complete astronomical days; namely, first, by night-days, and, secondly, by day-nights. Then we need only to suppose Mt. to be thinking of the day-night, and the difficulty vanishes; for late in that day-night would mean about the end of the night which followed the end of the Sabbath. This would accord perfectly with Mk.s note of time, very early on the first day of the week. Another solution of the difficulty is suggested by J. H. Moulton (Prolegomena, p. 72), that, according to the usage represented in the papyri, Mt.s words rendered in Revised Version NT 1881, OT 1885 late on the sabbath, should be rendered late from the sabbath, which is equivalent to saying after the sabbath. This, too, would bring the words into harmony with those of Mark and John.
Geo. B. Eager.
Fuente: A Dictionary Of Christ And The Gospels
Morning
MORNING.See Time.
Fuente: Hastings’ Dictionary of the Bible
Morning
There would have required no notice of this word in a work of this kind, had the mere sense of the meaning of the word morning been all that was intended; but the Scriptures of God have so often made use of the term in a figurative way, and yet more than that, have made so many beautiful allusions to Jesus under the metaphor of the morning, that I could not allow myself to pass it by without offering upon it a short observations It would be too extensive to notice all the places in both the sacred volumes where Christ is spoken of as the light of the morning, and the day-spring from on high, and the morning star, and the like; I shall only beg to select one passage, among the many, in proof of the similitude, and that from among the last words of David, (2Sa 23:4.) where, speaking of Christ, he saith, “And he shall be as the light of the morning, when the sun ariseth, even a morning without clouds.” There never surely was a more beautiful, a more just, more enlivening representation or figure of the Lord Jesus than what those words have given. In himself Jesus is all this, and infinitely more. One with the Father and the Holy Ghost, he is the first cause of life, light, and glory; incomprehensibly so, the fountain, source, and origin of all that constitutes these infinite and eternal perfections. And in his mediatorial character and office, he is essentially so, the light and life of his people. So that when, in the eternal council of peace, he arose, to enlighten the Gentiles, and to be the glory of his people Israel, he arose, as this Scripture represents him, as “the tight of the morning, when the sun ariseth, even a morning without clouds.” For in himself he is a sun without a spot, a light in which there is no shade, a perfection of glory and beauty without alloy. A morning without clouds is a strong figure to denote Christ’s person, and not more strong than just; for the glories of the Lord Jesus Christ are complete glories; nothing enters into them of an opposite quality. In the excellencies of creatures there are certain properties which enter, into their composition, and which prove their imperfection; indeed their very nature implies as much. The portrait, however beautiful, must have a shade. But not so with the Lord Jesus. He is a morning without a cloud. One of the old Puritan writers of the sixteenth century, calls him, a sea of sweetness, without one drop of gall.”
And as Jesus is all this and infinitely more in himself, so is he in all that he is to his people. His love, his grace, his salvation, all are as “a morning without a cloud.” There is nothing of mixture or imperfection in what he is to them, in what he hath done for them, and what he will be to them, and with them in glory to all eternity, His covenant is ordered in all things and sure; his salvation is an everlasting salvation. So that from the first dawn of grace in their hearts until that grace is consummated in glory, the Lord Jesus is a sun that no more goeth down, a morning without a cloud; for he not only giveth light, but is himself their light, and their God, their glory. Surely no figure comes up to our Lord Jesus with an exactness more full and complete than the beautiful one the Holy Ghost hath given by his servant David, “he shall be as the light of the morning when the sun riseth, eveen a morning without clouds!”
Think of Jesus under this sweet figure, I beseech you, reader; yea, never lose sight of him if possible. Jesus is a morning indeed without a cloud.
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Morning
morning: There are several Hebrew and Greek words which are rendered morning, the most common in Hebrew being , boker, which occurs 180 times. It properly means the breaking forth of the light, the dawn, as in Gen 19:27; Jdg 19:8, Jdg 19:25, Jdg 19:27. Another word with the same meaning is , shahar (Gen 19:15; Neh 4:21; Isa 58:8). , mishhar (womb of the morning, Psa 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. , noghah, , naghha’ (Dan 6:19 (Hebrew 20)), mean brightness. , hashkem, comes from , hishkm, to load an animal (for a journey), and as the nomads are accustomed to do this early in the morning it came to mean early morning (1Sa 17:16). See BETIMES.
In the New Testament , orthros, is properly dawn, and is used for early morning (Joh 8:2; Act 5:21), and , proa signifies the same Mat 27:1. , proi, early, is an adverb and means early in the morning Mar 1:35. Morning as an adjective is , orthrinos Rev 22:16, or , proinos (1 Esd 1:11; 5:50; Rev 2:28; Rev 22:16).
Fuente: International Standard Bible Encyclopedia
Morning
Gen 1:5 (c) We may consider that every day of the life will be filled with shadows (the evening), and sunshine (the morning). There will be sadness followed by gladness in each day. The morning times seem to represent the happy times of life when there are no griefs, sorrows nor troubles. It is the time when everything is going well. There is plenty of money available. The home is a happy home, and the business is prospering. It may also represent the coming of our Lord, which is described as “a morning without clouds.” It is probably the time referred to by Isaiah when he said, “The morning cometh, and also the night.” CHRIST is described as the Morning Star, for He will shine in His glory when He returns with power and great glory.