In the post-exilic period, the Jewish understanding and computation of time underwent significant developments, influenced by both their own traditions and the cultures they encountered during and after the Babylonian captivity. The captivity, which began in 586 B.C. with the destruction of Jerusalem and the Temple, exposed the Jewish people to Babylonian and later Persian systems of timekeeping, which likely influenced their own practices.

Biblical Context and Historical Background

Before the captivity, the Hebrew people primarily used a lunar calendar, with days beginning at sunset and divided into segments such as morning, noon, and evening. However, after the return from exile, there is evidence of a more structured division of the day into hours, a practice that aligns with Babylonian and later Greco-Roman influences.

The concept of dividing the day into 12 hours is seen in the New Testament, reflecting a system that was likely adopted during the intertestamental period. This division is mentioned in the Gospel of John: "Are there not twelve hours of daylight? If anyone walks during the day, he will not stumble, because he sees by the light of this world" (John 11:9). This indicates a common understanding of the day being divided into 12 equal parts, a practice that would have been familiar to the Jewish people of Jesus' time.

Cultural Influences and Adaptations

The Babylonian influence is particularly notable in the Jewish adoption of a more precise timekeeping system. The Babylonians were known for their advanced astronomical observations and mathematical calculations, which included dividing the day into 24 hours. This system was later adopted and adapted by the Greeks and Romans, further influencing Jewish practices.

After the return from exile, the Jewish people continued to observe their traditional festivals and Sabbaths, but with a more precise reckoning of time. The use of sundials and water clocks became more common, allowing for a more accurate measurement of hours. This precision was important for religious observances, as specific times were designated for prayer and sacrifices.

Religious Significance and Observance

The computation of time by hours had significant religious implications. The precise timing of daily sacrifices, prayers, and other religious duties became more structured. For instance, the "third hour" and the "ninth hour" are mentioned in the New Testament in the context of prayer and significant events (Acts 2:15, Acts 3:1). These references indicate a continuation and adaptation of timekeeping practices that were established after the captivity.

The division of the day into hours also facilitated the observance of the Sabbath and other holy days, ensuring that these times were kept sacred according to the Law. The ability to measure time more accurately allowed for a more faithful adherence to the commandments regarding rest and worship.

Conclusion

The post-exilic period marked a significant evolution in the Jewish computation of time, influenced by external cultures and internal religious needs. The division of the day into hours, as seen in the New Testament, reflects a synthesis of traditional Jewish practices with the advanced timekeeping methods of the surrounding cultures. This development not only enhanced the precision of religious observance but also integrated the Jewish people more fully into the broader cultural and temporal frameworks of the ancient world.Daniel 5:5
In the same hour came forth fingers of a man's hand, and wrote over against the candlestick on the plaster of the wall of the king's palace: and the king saw the part of the hand that wrote.
Torrey's Topical Textbook

John 11:9
Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbles not, because he sees the light of this world.
Torrey's Topical Textbook

The Mystery
... sort of things are accustomed to be marked, not by hours, but rather ... In the meanwhile
it is to be observed, that the time is here to be computed, not from ...
//christianbookshelf.org/mede/a key to the apocalypse/the mystery.htm

The visit and Homage of the Magi, and the Flight into Egypt
... carried out; and there were Rabbis who computed a man's ... is no historical evidence
that at the time of Christ ... night were divided each into twelve hours (from 6 ...
/.../the life and times of jesus the messiah/chapter viii the visit and.htm

The Last Days of the Old Eastern World
... 514, with a body of troops which tradition computed at 800,000 ... He cruised about for
a few hours in sight of ... of being the handsomest man of his time, but neither ...
/.../chapter iithe last days of 2.htm

What does it mean that there is a proper time for everything (Ecclesiastes 3:1 8)? | GotQuestions.org

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Time: Dictionary and Thesaurus | Clyx.com

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