Research the KJV version of the Bible for references to the word "time." Output in bullet form with two lines between each. Complete an inter-textual analysis of the report to compare/contrast content of each.
The Concept of "Time" in the King James Version of the Bible: A Lexical and Inter-textual Analysis
II. Introduction
A. Purpose and Scope of the Report
The concept of "time" is a pervasive and theologically significant theme throughout the biblical canon. The King James Version (KJV) of the Bible, a translation that has profoundly influenced English-speaking Christianity and Western culture 1, presents this concept through a variety of expressions and contexts. This report aims to conduct an in-depth examination of the word "time" (and its plural "times") within the KJV. The primary objectives are: to identify the occurrences of "time" and "times"; to explore the principal Hebrew and Greek words that are translated as "time" in the KJV, noting their core meanings and translation frequencies; and to perform an inter-textual analysis, comparing and contrasting the usage and conceptualization of "time" across different biblical books, genres, and thematic categories. This analysis will consider how the KJV's translation choices impact the reader's understanding of biblical temporality.
B. Methodology
This report employs a multi-faceted methodological approach. Firstly, a comprehensive lexical analysis is undertaken, utilizing established biblical concordances and lexicons keyed to the KJV, such as Strong's Exhaustive Concordance.2 This involves identifying the original Hebrew and Greek words translated as "time" or "times" and examining their semantic ranges. Online biblical research tools and dictionaries have been consulted to gather data on word occurrences and meanings.1 Secondly, an inter-textual analysis is conducted by categorizing references to "time" thematically (e.g., divine appointments, human experience, eschatology) and by comparing its usage across different literary genres within the KJV (e.g., Law, Wisdom Literature, Gospels). Selected KJV verses containing "time" are examined within their immediate and broader biblical contexts to understand their specific connotations. The analysis also considers the implications of the KJV's translation choices in rendering diverse original terms with the common English word "time."
C. The King James Version (KJV) Context
The King James Version, first published in 1611, was authorized by King James I of England and translated by a committee of scholars from the Church of England.1 It drew upon earlier English translations and was based on the Masoretic Hebrew text for the Old Testament and the Textus Receptus for the New Testament, with some reliance on the Latin Vulgate for parts of Revelation.1 The 1769 edition is the most commonly cited version today.1 The KJV's majestic prose and enduring influence have made it a cornerstone of English literature and a primary scriptural source for many Christian denominations for centuries. Understanding its historical and linguistic context is pertinent when analyzing its translation of complex concepts like "time." The word "time" appears approximately 620 times in the KJV, and "times" appears 146 times, making it a frequently encountered term with significant cumulative impact on the reader's perception of biblical narratives and doctrines.11
III. Lexical Foundations: "Time" in Hebrew and Greek
A nuanced understanding of "time" in the King James Version necessitates an examination of the original Hebrew and Greek words that this English term represents. The KJV translators rendered several distinct lexemes from the source languages as "time," each carrying specific shades of meaning.
A. Hebrew Terms in the Old Testament (KJV)
The Old Testament employs multiple Hebrew words to convey different aspects of time, which the KJV often translates with the single English word "time" or its close synonyms.
1. עֵת (ʿēṯ - H6256):
This is one of the most common Hebrew words translated as "time." Its core meaning relates to a specific point in time, an occasion, an event, or an appointed or suitable time.10 It often refers to a particular juncture or circumstance. The KJV translates ʿēṯ as "time" approximately 257 times.14 Other KJV renderings include "season" (16 times), "when" (7 times), and "always" (4 times).14 For instance, in Ecclesiastes 3:1, "To every thing there is a season, and a time (H6256 ʿēṯ) to every purpose under the heaven," ʿēṯ denotes the appropriate moment for a specific purpose.16 Similarly, in Genesis 21:22, "And it came to pass at that time (H6256 ʿēṯ), that Abimelech...spake unto Abraham," it marks a specific point in the narrative.2. יוֹם (yôm - H3117):
While primarily meaning "day" (referring to the period of light, a 24-hour cycle, or more generally, a period), yôm can also be used figuratively to denote a more extended period, an era, or simply "time".17 The KJV translates yôm as "time" 64 times.19 It is overwhelmingly translated as "day" (over 2000 times), but also as "daily," "ever," "year," and "continually".19 An example of yôm being rendered as a period of time is in Joshua 24:7, "...and ye dwelt in the wilderness a long season (H3117 yôm, literally 'many days,' implying a long time)".213. מוֹעֵד (môʿēḏ - H4150):
This term signifies an "appointed time," a "set feast," an "assembly," or a "season".22 It frequently refers to divinely ordained times for religious observances or significant events in God's calendar. The KJV translates môʿēḏ as "time" 12 times.24 It is also commonly rendered as "congregation," "feast," "season," and "appointed".22 In Genesis 18:14, "At the time appointed (H4150 môʿēḏ) I will return unto thee," môʿēḏ refers to a divinely scheduled event.25 Exodus 9:5 similarly states, "And the LORD appointed a set time (H4150 môʿēḏ)".264. זְמָן (zᵉmân - H2165):
Found predominantly in the later books of the Old Testament (e.g., Ecclesiastes, Esther, Nehemiah), zᵉmân denotes an "appointed time," a "season," or an "occasion".27 It is akin to ʿēṯ but appears less frequently. The KJV translates zᵉmân as "time" 3 times and "season" once.27 Ecclesiastes 3:1 uses zᵉmân for "season": "To every thing there is a season (H2165 zᵉmân)".16 In Nehemiah 2:6, it is translated as "time": "...and I set him a time (H2165 zᵉmân)".295. Table 1: Key Hebrew Terms for "Time" in the KJV
The distinct meanings of these Hebrew words, even when translated by the same English word "time," are foundational for a deeper inter-textual analysis. The specific Hebrew term used in the original text can significantly influence the interpretation of a passage, indicating whether "time" refers to a general duration, a specific occasion, a divinely appointed festival, or a broader epoch. Recognizing these distinctions allows for a more precise understanding of how the Old Testament conceptualizes God's actions in history and human experience within it.
B. Greek Terms in the New Testament (KJV)
The New Testament also utilizes several Greek words that the KJV translates as "time" or "times," each with its own particular emphasis.
1. χρόνος (chronos - G5550):
chronos generally refers to a space of time, a duration, or an interval; it often signifies quantitative, measurable, or sequential time.30 The KJV translates chronos as "time" 33 times.30 It is also rendered as "season" (4x), "while" (2x), "a while" (2x), and "space" (2x).30
Contextual examples include Matthew 2:7, where Herod "enquired of them diligently what time (G5550 chronos) the star appeared," referring to a point in past sequential time.34 In Acts 1:7, Jesus states, "It is not for you to know the times (G5550 chronos) or the seasons (G2540 kairos)...," where chronos likely denotes broader epochs or durations.34 Galatians 4:4, "But when the fulness of the time (G5550 chronos) was come, God sent forth his Son," points to the culmination of a long historical period. Chronos thus often pertains to the linear progression of events or a defined span of existence.2. καιρός (kairos - G2540):
kairos signifies an opportune or appointed time, a decisive moment, a season, or a fitting time; it generally denotes qualitative time, emphasizing the significance or character of a particular period rather than mere duration.31 The KJV translates kairos as "time" 64 times.39 Other renderings include "season" (13x), "opportunity" (2x), and "due time" (2x).39
In Mark 1:15, Jesus proclaims, "The time (G2540 kairos) is fulfilled," indicating the arrival of a divinely ordained, critical moment for the Kingdom of God.38 Romans 5:6 states, "...in due time (G2540 kairos) Christ died for the ungodly," highlighting the divinely appropriate moment for Christ's sacrifice.43 Ephesians 5:16, "Redeeming the time (G2540 kairos), because the days are evil," urges believers to make wise use of opportune moments.32 Kairos thus points to moments pregnant with meaning, opportunity, or crisis within God's plan or human experience.3. ὥρα (hōra - G5610):
While hōra primarily translates to "hour," referring to a division of the day or a short period, it can also signify a specific, often divinely appointed, "time" or "moment" for a significant event. The KJV translates hōra predominantly as "hour" (99 times), but also as "time" (2 times) and "season" (1 time) (Blue Letter Bible Lexicon G5610). Its relevance to the concept of "time" is often seen when it denotes a pivotal juncture.
For example, in John 7:30, "Then they sought to take him: but no man laid hands on him, because his hour (G5610 hōra) was not yet come," hōra refers to the divinely predetermined time for Jesus' suffering and death. Revelation 14:7 declares, "...Fear God, and give glory to him; for the hour (G5610 hōra) of his judgment is come," signifying the arrival of a specific, critical time of divine judgment.4. Table 2: Key Greek Terms for "Time" in the KJV
The differentiation between chronos and kairos is particularly significant in the New Testament. Chronos often refers to the simple passage of time, while kairos points to a specific, opportune, or critical moment. The KJV's translation of both as "time" in various contexts means that the English reader must rely on the surrounding narrative or theological argument to discern the specific nuance intended, unless aided by lexical tools.
C. General Observations on Translation Choices
The KJV translators, faced with a range of Hebrew and Greek terms for temporal concepts, often employed the English word "time." However, they also utilized synonyms such as "season," "due time," or "appointed time" to capture more specific nuances present in the original languages. For example, the Hebrew môʿēḏ is sometimes "appointed time" 24 and the Greek kairos can be "due time" 40, reflecting an effort to convey the idea of a specific, ordained moment.
Nevertheless, the frequent translation of distinct original words into the single English word "time" can sometimes obscure the subtle but important differences, for instance, between the general, quantitative nature of chronos and the specific, qualitative nature of kairos. An English reader encountering "time" in the KJV might not immediately discern whether the original text refers to a simple duration, a divinely appointed festival, a critical opportunity, or an era. This is not a critique of the KJV translators, who worked within the linguistic constraints and scholarly understanding of their era, but an observation that highlights the value of lexical study.
This very act of translating multiple distinct terms into a common English word, "time," has had a significant effect on how the biblical concept of temporality has been perceived by generations of KJV readers. While specific nuances might be flattened without deeper linguistic study, the consistent use of "time" across diverse original terms has woven a unified thematic thread throughout the English canon. This creates an overarching concept of "biblical time" for the reader, encompassing divine appointments, human experience, prophetic schedules, and the simple passage of days. This broad-stroke portrayal, itself a product of translation choices, has become an influential interpretive lens, shaping a holistic understanding of God's relationship with history and human existence as presented in this venerable translation.
IV. Inter-textual Analysis of "Time" References in the KJV
The word "time" in the King James Version appears in a multitude of contexts, revealing diverse facets of its meaning. An inter-textual analysis, examining these occurrences across different parts of Scripture and in relation to their original language underpinnings, allows for a richer comprehension of biblical temporality.
A. Thematic Categorization of "Time"
1. Divine Sovereignty and Appointed Times:
A prominent theme is the portrayal of God as sovereign over time, ordaining specific moments and periods for the unfolding of His purposes. These references often involve the Hebrew terms môʿēḏ (appointed time) or ʿēṯ (occasion, specific time), and the Greek kairos (opportune/appointed time) or chronos (a divinely set duration).
For example, in Genesis 18:14, the Lord declares, "Is any thing too hard for the LORD? At the time appointed (H4150 môʿēḏ) I will return unto thee, according to the time (H6256 ʿēṯ) of life, and Sarah shall have a son".25 Here, God not only sets a specific "appointed time" (môʿēḏ) for fulfilling His promise but also aligns it with the natural "time" (ʿēṯ) of childbirth, demonstrating His orchestration of both divine schedule and natural processes. Similarly, Exodus 9:5 states, "And the LORD appointed a set time (H4150 môʿēḏ), saying, To morrow the LORD shall do this thing in the land" 26, underscoring God's direct control in setting the moment for His actions.
In the New Testament, Mark 1:15 proclaims, "The time (G2540 kairos) is fulfilled, and the kingdom of God is at hand".42 Jesus announces the arrival of a divinely ordained, opportune kairos – a critical juncture for the inauguration of God's kingdom. Acts 1:7 distinguishes between general durations, "the times (G5550 chronos)," and specific opportune moments, "the seasons (G2540 kairos)," both of which are under the Father's exclusive authority.37 The incarnation itself is set within this framework: "But when the fulness of the time (G5550 chronos) was come, God sent forth his Son..." (Galatians 4:4). This indicates that a specific point in the flow of historical chronos was divinely designated for this pivotal event.
These examples collectively demonstrate that the KJV consistently presents God as the Lord of time. He is not a passive observer but an active agent who meticulously plans and executes His will within the temporal order He created. Even when the KJV uses the general English word "time," the context, often informed by the original Hebrew or Greek, frequently points to a divinely orchestrated moment or period, reinforcing the biblical tenet that history is a purposeful narrative guided by God.2. Human Experience and the Passage of Time:
The KJV also captures the human perspective on time: its fleeting nature, the stages of life, and its measurement through natural and human cycles. These passages often utilize the Hebrew yôm (days, lifetime) or ʿēṯ (experiences, fortunes), and the Greek chronos (duration).
Psalm 90:10 poignantly reflects on the brevity of human life: "The days (H3117 yôm) of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away".44 This verse measures human "time" in "days" and "years," emphasizing its finite and often arduous nature. The New Testament echoes this sentiment in James 4:14: "For what is your life? It is even a vapour, that appeareth for a little time (G4383 pros oligon, for a little while) and then vanisheth away" 44, stressing the transience of human existence.
Ecclesiastes 3:11 offers a profound reflection: "He hath made every thing beautiful in his time (H6256 ʿēṯ): also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end".43 While God's timing imparts appropriateness to all things, human comprehension of the grand sweep of this divine work within time remains limited. In 1 Peter 1:17, believers are exhorted to "...pass the time (G5550 chronos) of your sojourning here in fear" 34, framing earthly life as a temporary period.
A significant tension emerges from these texts: God is eternal and master of vast epochs, whereas humans experience time as finite, transient, and often inscrutable. This awareness, as conveyed through the KJV, is not meant to induce despair but to cultivate wisdom, humility, and an orientation towards eternal priorities, prompting a recognition of a reality that transcends immediate human perception.3. Time for Purpose and Action (Stewardship of Time):
Many KJV passages emphasize that time is not merely a passive backdrop but presents specific opportunities and requirements for human action and decision-making. This concept often involves the Hebrew ʿēṯ or zᵉmân, and particularly the Greek kairos.
The classic exposition is found in Ecclesiastes 3:1-8: "To every thing there is a season (H2165 zᵉmân), and a time (H6256 ʿēṯ) to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up...".16 This passage meticulously lists various human activities, each having its divinely appointed and appropriate "time" (ʿēṯ) and "season" (zᵉmân).
The New Testament builds upon this by urging active engagement with such opportune moments. Ephesians 5:15-16 commands: "See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time (G2540 kairos), because the days are evil".32 This is a call to seize and make the most of critical moments (kairos) for good, especially in challenging circumstances. Colossians 4:5 offers a similar exhortation: "Walk in wisdom toward them that are without, redeeming the time (G2540 kairos)" 43, emphasizing the wise use of such opportunities in interactions with non-believers. Romans 13:11 underscores the urgency of the present moment: "And that, knowing the time (G2540 kairos), that now it is high time (G5610 hōra) to awake out of sleep..." recognizing the current critical kairos demands immediate spiritual alertness.
These passages strongly convey that time is a resource to be stewarded. There is a moral and spiritual imperative to discern and utilize "time" appropriately, particularly the kairos moments that God presents. The KJV's consistent translation of kairos as "time" in these ethical injunctions reinforces the believer's responsibility to act wisely within these divinely given windows of opportunity.4. Eschatological Time and the "End Times":
The KJV refers to future periods, particularly the "last days," the "time of the end," or periods associated with Christ's return and the consummation of God's kingdom. These concepts are conveyed through various original terms, often qualified by adjectives like "last" or "end."
Jude 1:18 speaks of mockers "in the last time (G5550 chronos)" 34, referring to a future period characterized by specific ungodly behaviors. 1 Peter 1:20 describes Christ as being "manifest in these last times (G5550 chronos) for you" 34, where "last times" signifies the era inaugurated by Christ's first advent, which continues towards its consummation. A dramatic declaration is found in Revelation 10:6: "...that there should be time (G5550 chronos) no longer" 30, indicating that chronological, measured time as humanity currently experiences it will cease at a specific juncture in God's eschatological plan. In the Old Testament, Daniel 12:4 refers prophetically to "the time (H6256 ʿēṯ) of the end."
The biblical narrative, as presented in the KJV, thus moves towards a definite eschatological climax.46 The concept of "last times" or the "end of time" does not imply an annihilation of all existence but rather a profound transition to a new mode of being, where the limitations and structure of the current chronos may be superseded by God's eternal kingdom. This forward-looking, teleological view of time, progressing from a beginning to an ultimate divine end, is clearly conveyed.5. Historical and Narrative Time (Durations and Junctures):
The KJV frequently uses "time" to denote specific durations, points in a narrative sequence (e.g., "at that time," "after a time"), or periods of historical significance. This usage often corresponds to the Hebrew yôm or ʿēṯ, and the Greek chronos.
For instance, Joshua 24:7 records that the Israelites "dwelt in the wilderness a long season (H3117 yôm - literally 'many days,' implying a long duration)" 21, marking a significant period in their history. In Matthew 2:7, Herod inquired "what time (G5550 chronos) the star appeared," seeking a specific point in past time.34 Luke 1:57 notes, "Now Elisabeth's full time (G5550 chronos) came that she should be delivered..." 34, referring to the completion of the natural duration of pregnancy. Acts 14:3 describes Paul and Barnabas abiding "Long time (G5550 chronos) therefore... speaking boldly in the Lord" 34, indicating the duration of their ministry. Genesis 21:22 uses the phrase "And it came to pass at that time (H6256 ʿēṯ)," marking a specific juncture in Abraham's narrative.
The extensive use of "time" to structure narratives—indicating sequence, duration, and specific historical junctures—is fundamental to the Bible's character. This grounding in historical "time," even if not always adhering to modern standards of chronological precision, underscores the biblical assertion that God's actions and revelations occur within the sphere of human history. The KJV’s faithful rendering of these temporal markers reinforces its presentation as a record of events believed to have transpired in real, albeit ancient, temporal settings, rather than as purely abstract myths.
B. Comparative Analysis Across Biblical Genres
1. "Time" in Law (Torah):
In the Torah, "time" is frequently structured by divine command, establishing rhythms of worship, social order, and remembrance. The Hebrew term môʿēḏ (appointed time, set feast) is central here. For example, Exodus 23:15 commands the observance of the Feast of Unleavened Bread "in the time appointed (H4150 môʿēḏ) of the month Abib".24 The Sabbath and Jubilee years (Leviticus 25:15 17) are also divinely set times. Furthermore, statutes are often given "for ever" or "throughout your generations" (e.g., Deuteronomy 4:40, "that thou mayest prolong thy days upon the earth, which the Lord thy God giveth thee, for ever" 43), implying their enduring validity. In this genre, "time" is sacralized and ordered by God; adherence to these specific times becomes an act of covenant faithfulness and a means of recalling God's historical interventions. The KJV conveys this through phrases like "set time," "appointed time," and "season."2. "Time" in Historical Books:
The historical books utilize "time" to frame the unfolding narrative of Israel. This includes chronological markers for reigns, durations of events (e.g., "a long time" in Judges 11:4), and the common narrative phrase "at that time" (often translating the Hebrew baʿēṯ hahî, using H6256 ʿēṯ). God's interventions are often tied to specific historical junctures, described as the "time" for judgment or deliverance. The KJV's rendering of these temporal elements provides the chronological and narrative backbone, emphasizing God's continuous engagement with His people across different periods.3. "Time" in Wisdom Literature (e.g., Job, Psalms, Proverbs, Ecclesiastes):
Wisdom literature explores the human experience of time, often reflecting on its brevity (Psalm 39:4-5; Psalm 90:10-12 44) and the importance of opportune moments (ʿēṯ) for actions like speech (Proverbs 15:23: "a word spoken in due season (H6256 ʿēṯ), how good is it!"). Ecclesiastes 3:1-8 famously details "a time (H6256 ʿēṯ) to every purpose (H2656 chephets 47) under heaven," all governed by a "season" (H2165 zeman 29).16 This genre, as presented in the KJV, uses "time" to delve into profound existential questions about human life within a divinely ordered, yet often mysterious, temporal framework, calling for wisdom in discerning and navigating life's various "times."4. "Time" in Prophetic Writings:
Prophetic literature is heavily oriented towards future "time." It contains prophecies of future "times" of judgment, exile, restoration, and the advent of the Messiah. Phrases like "the latter days" or "the time (H6256 ʿēṯ) of the end" (Daniel 12:4) are characteristic. The "day of the LORD" is a frequently mentioned specific future "time" of divine intervention. The KJV's translation of terms denoting future epochs or crisis points is crucial for understanding prophetic messages concerning divine accountability, judgment, and hope for restoration.5. "Time" in the Gospels:
The Gospels present the coming of Jesus as the "fulfillment of time" (Mark 1:15, using G2540 kairos 42; Galatians 4:4, using G5550 chronos). Jesus often refers to "his hour" (G5610 hōra) as a divinely appointed time for pivotal events in His ministry, particularly His passion and glorification (John 2:4; John 7:30). Parables, such as that of the Ten Virgins (Matthew 25), also incorporate notions of time, waiting, and readiness. The KJV's rendering of kairos and hōra in these contexts highlights the critical, decisive nature of Jesus' presence and work, framing His life and ministry as the central "time" in God's redemptive history.6. "Time" in Epistles and Revelation:
The Epistles contain ethical exhortations regarding the stewardship of time, such as "redeeming the time (G2540 kairos)" (Ephesians 5:16; Colossians 4:5 43). They also discuss the "last times" (G5550 chronos) or "latter times" (G2540 kairos), referring to the ongoing church age or impending future events (1 Timothy 4:1; 2 Timothy 3:1; Jude 1:18 43). The Book of Revelation presents apocalyptic visions involving symbolic periods of time and culminates in the dramatic declaration that "time (G5550 chronos) should be no longer" (Revelation 10:6 30). In the KJV, these books extend the understanding of "time" into the era of the church and toward the ultimate divine consummation, emphasizing both responsible living in the present "time" and hopeful anticipation of future "times" ordained by God. The transition from chronos to a timeless eternity is a key eschatological theme.
C. Contrasting Nuances Based on Original Language (Revisited with Inter-textual Examples)
The KJV's use of the English word "time" for several distinct Hebrew and Greek terms means that an awareness of the original language can significantly deepen understanding.
Chronos vs. Kairos in the KJV New Testament:
The distinction between chronos (quantitative, durational time) and kairos (qualitative, opportune time) is particularly vital. In Acts 1:7, "It is not for you to know the times (G5550 chronos) or the seasons (G2540 kairos)," the KJV does differentiate using "times" and "seasons," which helps preserve some of the original nuance.37 However, if both had been rendered simply as "times," the distinction between general historical periods (chronos) and specific, critical moments (kairos) would be less apparent without recourse to the Greek.
Consider Ephesians 5:16, "Redeeming the time (G2540 kairos)," which urges seizing opportune moments for good. This contrasts with Galatians 4:4, "But when the fulness of the time (G5550 chronos) was come," which refers to the completion of a long historical epoch leading to Christ's advent. The KJV uses "time" for both, yet the underlying Greek words point to different aspects of temporality: one to a critical moment for action, the other to a predetermined point in a long duration.ʿĒṯ vs. Yôm vs. Môʿēḏ in the KJV Old Testament:
Similarly, the KJV's "time" can represent different Hebrew concepts. Ecclesiastes 3:1 uses zeman (H2165) for "season" and ʿēṯ (H6256) for "a time to every purpose," distinguishing between a general period and a specific occasion for an action.16 Genesis 18:14 combines môʿēḏ (H4150) for "the time appointed" by God and ʿēṯ (H6256) for "the time of life," a natural biological period.25 Joshua 24:7 describes dwelling in the wilderness "a long season," where "season" translates yôm (H3117, literally "days"), indicating duration.21 While the KJV navigates these with "time" or "season," the context, enriched by lexical understanding, helps differentiate the intended emphasis.
The KJV, as a product of its time, provides a rendering that, while not always reflecting one-to-one correspondence with every lexical nuance of the original languages, has nonetheless become a significant vehicle for conveying biblical temporality. For the diligent student, the KJV, when used in conjunction with tools like Strong's Concordance 2 (which is often keyed to it), becomes not an endpoint but a gateway. The translation itself serves as an accessible starting point for English readers to uncover these deeper original meanings, facilitating a richer engagement with the complexities of time as presented in Scripture. This historical pairing of the KJV with such study aids has fostered a particular and enduring mode of biblical study.
V. Broader Theological Implications of "Time" in the KJV
The King James Version's portrayal of "time" carries significant theological weight, shaping how its readers have understood God, history, and human existence.
A. Time as Linear and Purposeful
The KJV consistently supports a linear understanding of time, one that has a definite beginning, progresses through history, and moves towards an ultimate culmination or end, rather than a cyclical view common in some other philosophies.46 Genesis 1:1 ("In the beginning God created the heaven and the earth") establishes this starting point. Throughout its narrative, events unfold sequentially, and prophetic utterances point towards future fulfillments. This linear progression is not random but is imbued with divine purpose, as God works out His plans within the created temporal order, moving towards His ultimate redemptive and sovereign goals.46
B. God's Relationship to Time: Eternity and Providence
The KJV clearly distinguishes between the created, temporal realm and the eternal nature of God. Psalm 90:2 declares of God: "...from everlasting to everlasting, thou art God".46 This eternal existence stands in contrast to the finite lifespan of human beings ("The days of our years are threescore years and ten..." Psalm 90:10 44). While God is transcendent to time, He is not detached from it. The KJV depicts Him as interacting providentially within time, guiding events and bringing His will to pass at "appointed times" and "due seasons," demonstrating His sovereignty over history.
C. Christ as the Center of Time ("Fullness of Time")
A crucial theological implication arising from the KJV's treatment of "time" is the centrality of Jesus Christ. Passages such as Galatians 4:4, "But when the fulness of the time (G5550 chronos) was come, God sent forth his Son, made of a woman, made under the law," and Mark 1:15, "And saying, The time (G2540 kairos) is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel" 42, are pivotal. The KJV powerfully renders these verses, presenting Christ's incarnation, life, death, and resurrection not merely as historical events but as the central, defining moment in all of time. This "fulness of time" or "fulfilled time" signifies the culmination of Old Testament prophecies and the inauguration of a new divine era.
The manner in which the KJV translates these key Christological moments powerfully communicates that "time" itself finds its ultimate meaning and reorientation in relation to Jesus Christ. The "fullness of time" is not just a chronological marker; it is a theological declaration of Christ's supreme importance in the divine economy of history. All prior "time" in the biblical narrative can be seen as leading towards His advent, and all subsequent "time" is understood in light of His redemptive work, making biblical time, as perceived through the KJV, profoundly Christo-centric.
D. Redemptive History and the Unfolding of God's Plan
Collectively, the various references to "time," "times," and "seasons" in the KJV narrate the grand story of God's redemptive plan. This unfolding occurs across distinct phases: a preparatory phase encompassing the Old Testament period, where God worked through covenants and providential events to prepare for the Messiah; an era of fulfillment initiated by the arrival of Jesus Christ, when God's plan of salvation was decisively enacted; and a future consummation, which will occur at Christ's return, signaling the ultimate realization of God's purpose for history and the end of time as currently known.46 The KJV's consistent use of temporal language guides the reader through this sweeping narrative of redemption.
E. Human Responsibility in Time
The KJV also underscores human responsibility within the temporal framework established by God. Exhortations to "redeem the time (G2540 kairos)" (Ephesians 5:16 43), to live wisely, and to be prepared for future "times," such as judgment or Christ's return, are prominent. The majestic and often solemn prose of the King James Version lends a particular gravitas to these calls for the stewardship of time. The very style of the KJV, known for its dignity and poetic cadence 1, reinforces the seriousness with which believers are to approach their allotted span. This stylistic choice, combined with the theological content, impresses upon the reader not just the concept of stewarding time, but the profound moral and spiritual imperative to do so within the divine order.
VI. Conclusion
A. Summary of Principal Findings
This analysis of the word "time" in the King James Version of the Bible reveals its frequent occurrence and its role as an English rendering for a variety of distinct Hebrew and Greek terms. The primary Hebrew words include ʿēṯ (occasion, specific time), yôm (day, period), môʿēḏ (appointed time, feast), and zᵉmân (appointed time, season). The key Greek terms are chronos (durational, quantitative time), kairos (opportune, qualitative time), and, by extension, hōra (hour, specific moment). The KJV employs "time" and its synonyms to convey several major themes: God's sovereign control over appointed times and historical events; the finite and fleeting nature of human experience within time; the call for purposeful action and stewardship of opportune moments; the linear progression of time towards an eschatological culmination; and the structuring of biblical narratives through temporal markers of duration and juncture.
B. Significance of Inter-textual and Lexical Analysis
An examination that goes beyond a surface reading of the English word "time" by considering the original Hebrew and Greek lexemes, and by comparing usage across different biblical genres and contexts, significantly enriches understanding. This approach illuminates the nuanced ways in which the biblical authors conceptualized temporality. While the KJV's translation choices sometimes consolidate these nuances under a single English term, an awareness of the underlying distinctions—such as between chronos and kairos, or between ʿēṯ and môʿēḏ—allows for a more precise and profound engagement with the biblical text.
C. Enduring Relevance of the KJV's Portrayal of Time
Despite the passage of centuries since its translation and the availability of modern versions that may offer greater lexical precision in certain instances, the King James Version's portrayal of "time" retains a unique and enduring relevance. Its consistent use of "time" and related terms, woven from diverse original language words, has created a powerful and unified tapestry of meaning for generations of English-speaking readers. This has profoundly shaped theological understanding and spiritual reflection, presenting time as divinely governed, inherently purposeful, and moving towards a final, meaningful consummation centered on the work of Christ. The KJV's engagement with "time" is not static; rather, it invites ongoing exploration, particularly with the aid of lexical tools that are often keyed to its structure. This makes it a living text for contemplating one of the Bible's most fundamental concepts—temporality within a divine framework—and its historical impact on the interpretation of this concept remains undeniable.
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