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The Jewish Day in the Time of Jesus

This article explores the ancient Jewish structure of time, which is essential for understanding the Gospels. It shows how a day begins at sunset rather than at midnight. The division into 12 daytime and 12 nighttime hours, varying with the seasons, is key to correctly interpreting the times mentioned in the Gospels.

10 min Jewish day Gospels time 2 verses 2 books

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Introduction

To better understand certain passages of the Gospels, it is essential to become familiar with the structure of the Jewish day of that time. Indeed, the conception of time in ancient Jewish culture differs from our own, particularly with regard to the division of days and the importance given to certain specific periods.

Unlike our present system, in which a day is divided into hours of 60 minutes, the Jewish day was structured differently, with key moments that carried a particular significance.

Moreover, the transition from one day to the next did not follow the same criteria as those we use today. For example, in the Jewish tradition, a new day begins at sunset, not at midnight. This difference can cause a one-day shift for the same event, depending on whether it is viewed through the lens of Jewish culture or of modern culture.

In this analysis, we will therefore explore the particularities of the Jewish day as it was lived in the time of the Gospels, in order to better understand the context in which these texts were written and the events they relate.

I. The Change of Day

The structuring of the day in the Jewish tradition does not stem from mathematical or astronomical calculations, but rather from the interpretation of the biblical texts concerning the creation of the world by , as they are presented in the book of Genesis.

This passage defines the ‘day’ as comprising both an evening and a morning. Consequently, the Jews, faithfully following these writings attributed to Moses, adopted the principle that their day begins at sunset.

By contrast, Roman society, like our own today, marks the beginning of a new day at midnight. It is interesting to note that in the Gospels we find references both to the Jewish time system and, at times, to the system.

It is therefore crucial to grasp the frame of reference used by the author in order to determine precisely the hour or period described. This contextual understanding is essential for an accurate interpretation of the texts of the Gospels.

II. The Hours of the Day

In our contemporary society, we divide our days into 24 hours, each made up of 60 minutes, for a total of 1,440 minutes per day. This system remains constant throughout the year.

In Jewish antiquity, however, the day was divided into two main segments: day and night. Each of these segments was in turn divided into 12 hours. As a result, the length of an hour varied with the season, except on the days of the solstice (winter on December 22 and spring on June 21), when night and day are approximately equal.

According to this ancient method, the first hour began at sunrise, and the sixth hour corresponded to noon. Thus, we observe a six-hour offset between the Jewish time system and our present one.

Concerning the hour of the death of the Messiah Jesus, Mark 15.33-37 states that it occurred at the ninth hour, which we interpret as 3 o’clock in the afternoon, or 15:00 in our modern system of hours. According to the same text, the crucifixion took place at the third hour, that is, 9 o’clock in the morning for us.

Two important points should be noted concerning the times mentioned in these ancient texts.

First, they always refer to whole hours, with no mention of minutes or half-hours.

Second, the hours cited are always multiples of three (such as the third, the sixth or the ninth hour), suggesting a system of reckoning based on the quarters of the day.

This observation points to a method of measuring time that favors broader, more symbolic divisions rather than painstaking precision.

III. The Day of April 1, AD 33

It is important to note that the precision of the hour was not as critical in ancient society as it is today. People lived more in harmony with natural and seasonal rhythms, and the methods of measuring time reflected this approach.

We may nevertheless be surprised by these precise details of time concerning the day of the crucifixion, recorded by Matthew and evidently taken up by Mark, then Luke. Indeed, these men did not generally refer to hourly data as is the case today. They spoke of day, of night, of sunrise and sunset, of noon. The sun in the sky gave them information that they knew how to interpret.

There was , observed above all at the Temple in Jerusalem. We find precisely the hours noted by Matthew: the ninth hour in Acts 3.1, and the other two, the third hour and the sixth hour, also seem to mark times of prayer.

In Acts 10 we find references to the third hour and the ninth hour. We believe that these moments of the day marked the life of the Jews and governed prayer. Matthew drew a parallel between these specific stages of the day and the events that marked the crucifixion of the Messiah Jesus. We can imagine the shofar sounding from the top of the temple to call the faithful to prayer.

Judaism refers to three prayers a day: in the morning (‘Shacharit’), in the afternoon (‘Mincha’) and in the evening (‘Maariv’). This corresponds precisely to the judgment before the , the death and the burial.

We find a similar rhythm in Islam, which requires five prayers a day. The five canonical prayers take place at dawn (‘Fajr’), in the middle of the day, when the sun is at its zenith (‘Dhuhr’), in the middle of the afternoon (‘Asr’), at sunset (‘Maghrib’) and at nightfall (‘Isha’).

To conclude, we observe a link between the different prayers of the day and the notable events of this day of April 1, AD 33. In our view, Matthew heard the sound of the shofar that marks the call to prayer and associated these hours with the tragic events he was living through.

Mark and Luke took up this information from Matthew’s text, while John, for his part, simply noted the beginning of this long and sorrowful day.

IV. Special Days

The , corresponding to the last day of the week and to our Saturday, is of capital importance in the Jewish tradition. It is not a mere day of rest comparable to our days off in France, but a sacred obligation, the transgression of which is severely rebuked.

During the , no form of work is permitted, and travel is limited to a distance not exceeding one kilometer. All usual activity is suspended in order to honor this day of rest and spirituality. The expression “a ,” often encountered in the biblical texts, does not refer only to the permitted distance, but also indicates that it is the day of the .

Preparation for the is essential; each observant person must anticipate these restrictions in order to avoid any transgression.

In addition to the weekly , three major feasts, dictated by the Mosaic law, must be observed: Pesach (Passover), Shavuot (Pentecost), and (the Feast of Tabernacles). During these periods, a pilgrimage to the Temple in Jerusalem is required of every Jew, although exceptions could be granted for financial reasons.

These practices underscore the depth and rigor of the religious obligations that structure Jewish life.

Conclusion

We notice the difference between the rules that governed this people in the 1st century and our own today. It is therefore imperative to place the facts reported by the Gospels properly within this cultural framework.

At that time, there was no separation between religious and political power. Thus, all the prescriptions that governed the course of the day were tied to Judaism. The course of the day was derived from the information on creation recorded in their sacred text. The feasts automatically had a religious character and were meant to bring them closer to their God.

These people remained very attached to these precepts, which were an integral part of Judaism. They kept them all the more preciously because they regarded Hellenism as a direct attack on these traditions.

These societal upheavals provoked a deep revolt against all kinds of developments and progress. These outside influences were not seen by the people as a positive development, but on the contrary strengthened their attachment to their ancestral customs.

The Temple in Jerusalem regulated the life of every citizen, and particularly that of those who lived nearby. Visiting pilgrims voluntarily submitted to all of these prescriptions. In the early Church, the apostles observed and went up to the temple.

The day was punctuated by the sound of the shofar, which reminded everyone of . This structure seemed unchangeable. Nevertheless, the act of Titus, a general, who orchestrated the destruction of the Temple in AD 70, profoundly shook the established order, marking a decisive turning point in the history of this community.