Lexical Summary ephémeria: Division, course Original Word: ἐφημερία Strong's Exhaustive Concordance course. From ephemeros; diurnality, i.e. (specially) the quotidian rotation or class of the Jewish priests' service at the Temple, as distributed by families -- course. see GREEK ephemeros NAS Exhaustive Concordance Word Originfrom ephémeros Definition a class (of priests detailed for service in the temple) NASB Translation division (2). Thayer's Greek Lexicon STRONGS NT 2183: ἐφημερίαἐφημερία, ἐφημερίας, ἡ (efeemerios], ἐφημεριον, by day, lasting or acting for a day, daily), a word not found in secular authors; the Sept. in Chronicles and Nehemiah; 1. a service limited to a stated series of days (cf. German Tagdienst,Wochendienst); so used of the service of the priests and Levites: Nehemiah 13:30; 1 Chronicles 25:8; 2 Chronicles 13:10, etc. 2. "the class or course itself of priests who for a week at a time performed the duties of the priestly office" (German Wöchnerzunft): 1 Chronicles 23:6; 1 Chronicles 28:13, etc.; 1 Esdr. 1:2, 15; so twice in the N. T.: Luke 1:5, 8. For David divided the priests into twenty-four classes, each of which in its turn discharged the duties of the office for an entire week from sabbath to sabbath, 1 Chronicles 24:4; 2 Chronicles 8:14; Nehemiah 12:24; these classes Josephus calls πατριαί and ἐφημεριδες, Antiquities 7, 14, 7; de vita sua1; Suidas, ἐφημερία. ἡ πατριά λέγεται δέ καί ἡ τῆς ἡμέρας λειτουργία. Cf. Fritzsche, commentary on 3 Esdras, p. 12. (BB. DD. under the word Strong’s Greek 2183 refers to the scheduled “division” or “course” of Temple priests, a rotational unit responsible for daily ministry in Jerusalem. While the noun draws from the idea of a “daily assignment,” in Scripture it denotes one of the twenty-four priestly orders established to ensure uninterrupted worship. Old Testament Foundations David, guided by prophetic insight, organized the male descendants of Aaron into twenty-four courses (1 Chronicles 24:1-19). Each course ministered for one week, twice a year, and all courses assembled for the three pilgrimage festivals (Deuteronomy 16:16). This arrangement preserved both order and equity in sacred service, highlighting God’s concern that worship be continual and conducted “according to the pattern” He ordained (1 Chronicles 28:19). New Testament Appearances Luke employs the term twice: These notices anchor the birth narratives of John the Baptist and Jesus Christ in verifiable Temple records, demonstrating Luke’s meticulous historical method (Luke 1:3-4). Historical and Chronological Significance Because the Abijah course served eighth in the yearly rotation (1 Chronicles 24:10), some attempt to approximate the conception of John the Baptist and, six months later, Jesus (Luke 1:26, 36). While ancient calendars and post-exilic adjustments complicate precise dating, the reference shows that the Incarnation unfolded within real time and space, under the sovereign orchestration of God. Theological Implications 1. Continuity of Covenant Worship: The priestly courses reveal God’s unbroken plan from Sinai to the Gospel era, preparing for the advent of the ultimate High Priest, Jesus Christ (Hebrews 7:23-28). Practical Applications for Ministry Today • Structured Rotations: Churches may glean wisdom from ordered scheduling of volunteers, ensuring consistent worship and preventing burnout. Conclusion Strong’s Greek 2183, though occurring only twice in the New Testament, opens a window onto the disciplined rhythm of Temple worship, the reliability of Luke’s historiography, and the broader theology of priesthood fulfilled in Christ and shared by His people. Englishman's Concordance Luke 1:5 N-GFSGRK: Ζαχαρίας ἐξ ἐφημερίας Ἀβιά καὶ NAS: Zacharias, of the division of Abijah; KJV: Zacharias, of the course of Abia: and INT: Zechariah of [the] division of Abijah and Luke 1:8 N-GFS |
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