While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:
And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.
Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer [is] nigh:
They say unto him, He will miserably destroy those wicked men, and will let out [his] vineyard unto other husbandmen, which shall render him the fruits in their seasons.
And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:
Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season;
He appointed the moon for seasons: the sun knoweth his going down.
1 Thessalonians 5:1
But of the times and the seasons, brethren, ye have no need that I write unto you.
Related Topics and Bible Verses
(Gen. 8:22). See AGRICULTURE ¯T0000124; MONTH ¯T0002592.
As soon as a child was born it was washed, and rubbed with salt
(Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke
2:7, 12). A Hebrew mother remained forty days in seclusion after
the birth of a son, and after the birth of a daughter double
that number of days. At the close of that period she entered
into the tabernacle or temple and offered up a sacrifice of
purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on
the eighth day after his birth, being thereby consecrated to God
(Gen. 17:10-12; comp. Rom. 4:11). Seasons of misfortune are
likened to the pains of a woman in travail, and seasons of
prosperity to the joy that succeeds child-birth (Isa. 13:8; Jer.
4:31; John 16:21, 22). The natural birth is referred to as the
emblem of the new birth (John 3:3-8; Gal. 6:15; Titus 3:5,
(Heb. shemesh), first mentioned along with the moon as the two
great luminaries of heaven (Gen. 1:14-18). By their motions and
influence they were intended to mark and divide times and
seasons. The worship of the sun was one of the oldest forms of
false religion (Job 31:26,27), and was common among the
Egyptians and Chaldeans and other pagan nations. The Jews were
warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2
Kings 23:11; Jer. 19:13).
were of a great variety of forms, and were made of divers
materials. Some were made of silver (Num. 10:2), and were used
only by the priests in announcing the approach of festivals and
in giving signals of war. Some were also made of rams' horns
(Josh. 6:8). They were blown at special festivals, and to herald
the arrival of special seasons (Lev. 23:24; 25:9; 1 Chr. 15:24;
2 Chr. 29:27; Ps. 81:3; 98:6).
"Trumpets" are among the symbols used in the Book of
Revelation (Rev. 1:10; 8:2). (See HORN ¯T0001821.)
Among the Egyptians the month of thirty days each was in use
long before the time of the Exodus, and formed the basis of
their calculations. From the time of the institution of the
Mosaic law the month among the Jews was lunar. The cycle of
religious feasts depended on the moon. The commencement of a
month was determined by the observation of the new moon. The
number of months in the year was usually twelve (1 Kings 4:7; 1
Chr. 27:1-15); but every third year an additional month
(ve-Adar) was inserted, so as to make the months coincide with
"The Hebrews and Phoenicians had no word for month save
'moon,' and only saved their calendar from becoming vague like
that of the Moslems by the interpolation of an additional month.
There is no evidence at all that they ever used a true solar
year such as the Egyptians possessed. The latter had twelve
months of thirty days and five epagomenac or odd days.",
Israel Quarterly, January 1889.
heb. yareah, from its paleness (Ezra 6:15), and lebanah, the
"white" (Cant. 6:10; Isa. 24:23), was appointed by the Creator
to be with the sun "for signs, and for seasons, and for days,
and years" (Gen. 1:14-16). A lunation was among the Jews the
period of a month, and several of their festivals were held on
the day of the new moon. It is frequently referred to along with
the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2;
Isa. 24:23, etc.), and also by itself (Ps. 8:3; 121:6).
The great brilliance of the moon in Eastern countries led to
its being early an object of idolatrous worship (Deut. 4:19;
17:3; Job 31:26), a form of idolatry against which the Jews were
warned (Deut. 4:19; 17:3). They, however, fell into this
idolatry, and offered incense (2 Kings 23:5; Jer. 8:2), and also
cakes of honey, to the moon (Jer. 7:18; 44:17-19, 25).
There are three Hebrew words used to denote the rains of
different seasons, (1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23),
denoting the former or the early rain. (2.) Melqosh, the "latter
rain" (Prov. 16:15). (3.) Geshem, the winter rain, "the rains."
The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9;
Cant. 2:11. The "early" or "former" rains commence in autumn in
the latter part of October or beginning of November (Deut.
11:14; Joel 2:23; comp. Jer. 3:3), and continue to fall heavily
for two months. Then the heavy "winter rains" fall from the
middle of December to March. There is no prolonged fair weather
in Israel between October and March. The "latter" or spring
rains fall in March and April, and serve to swell the grain then
coming to maturity (Deut. 11:14; Hos. 6:3). After this there is
ordinarily no rain, the sky being bright and cloudless till
October or November.
Rain is referred to symbolically in Deut. 32:2; Ps. 72:6; Isa.
44:3, 4; Hos. 10:12.
(1.) The Egyptians let the hair of their head and beard grow
only when they were in mourning, shaving it off at other times.
"So particular were they on this point that to have neglected it
was a subject of reproach and ridicule; and whenever they
intended to convey the idea of a man of low condition, or a
slovenly person, the artists represented him with a beard."
Joseph shaved himself before going in to Pharoah (Gen. 41:14).
The women of Egypt wore their hair long and plaited. Wigs were
worn by priests and laymen to cover the shaven skull, and false
beards were common. The great masses of hair seen in the
portraits and statues of kings and priests are thus altogether
(2.) A precisely opposite practice, as regards men, prevailed
among the Assyrians. In Assyrian sculptures the hair always
appears long, and combed closely down upon the head. The beard
also was allowed to grow to its full length.
(3.) Among the Greeks the custom in this respect varied at
different times, as it did also among the Romans. In the time of
the apostle, among the Greeks the men wore short hair, while
that of the women was long (1 Cor. 11:14, 15). Paul reproves the
Corinthians for falling in with a style of manners which so far
confounded the distinction of the sexes and was hurtful to good
morals. (See, however, 1 Tim. 2:9, and 1 Pet. 3:3, as regards
(4.) Among the Hebrews the natural distinction between the
sexes was preserved by the women wearing long hair (Luke 7:38;
John 11:2; 1 Cor. 11:6), while the men preserved theirs as a
rule at a moderate length by frequent clipping.
Baldness disqualified any one for the priest's office (Lev.
Elijah is called a "hairy man" (2 Kings 1:8) from his flowing
locks, or more probably from the shaggy cloak of hair which he
wore. His raiment was of camel's hair.
Long hair is especially noticed in the description of
Absalom's person (2 Sam. 14:26); but the wearing of long hair
was unusual, and was only practised as an act of religious
observance by Nazarites (Num. 6:5; Judg. 13:5) and others in
token of special mercies (Acts 18:18).
In times of affliction the hair was cut off (Isa. 3:17, 24;
15:2; 22:12; Jer. 7:29; Amos 8:10). Tearing the hair and letting
it go dishevelled were also tokens of grief (Ezra 9:3). "Cutting
off the hair" is a figure of the entire destruction of a people
(Isa. 7:20). The Hebrews anointed the hair profusely with
fragrant ointments (Ruth 3:3; 2 Sam. 14:2; Ps. 23:5; 45:7,
etc.), especially in seasons of rejoicing (Matt. 6:17; Luke