and This is My memorial unto all generations' (Exod. 3:15).  The title Lord

is in the original the name Jehovah, a title expanded by John in the

Revelation as `Him, which is, and which was, and which is to come' (Rev.

1:4,8), and by the apostle when writing to the Hebrews `Jesus Christ the same

yesterday, and today, and for ever' (Heb. 13:8).  It is the title of the Lord

of the Ages, a title connected with time, the Lord of purpose and of

redemption.  It is a title that is so intimately linked with time and

fulfilment that the R.V. of Revelation 11:17 omits the last clause of the

title, reading only `Which art and which wast' because the Lord will have

then `come' and so fulfilled the meaning of His great name.

Another passage of Scripture brought forward by some teachers, when

they seek to prove that time does not exist for God, is 2 Peter 3:8.

`But, beloved, be not ignorant of this one thing, that one day is with

the Lord as a thousand years, and a thousand years as one day'.

It must be remembered that the apostle continues `The Lord is not slack

concerning His promise'.  He is not dealing with the philosophy of time but

rebutting the charge of `slackness', and so urges his readers to remember how

differently a space of time must appear in the eyes of a mortal man whose

days are few and passing, and in the eyes of the Eternal and Living God.

Ecclesiastes 3 is the great passage that shows the relationship of time with

`To every thing there is a season, and a time to every purpose under

the heaven',

and while twenty -eight events fill in the period between the time to be

`born' and the time to `die', the same truth applies to the outworking of the

purpose of the ages.  At one time `law' will be predominant and at another

`grace' will reign.  At one time `Israel' will be in the ascendant, in

another, it will be the times of `Gentile' blessing.  Dispensational truth

takes note of these changes and acts accordingly.  Let us consider the terms

used in Scripture under the following headings:

The words employed in the Hebrew and Greek Scriptures for `time'.

An examination of the cryptic expression `time, times and the

dividing of time', and

An examination of the expression `seven times' in Leviticus 26.

Eth.  This is the Hebrew word `time' found in Ecclesiastes 3:1.  It

means, essentially, a `fitting time', comparable to the meaning of the word

Yom.  This word which means `day' is translated `time' sixty -five

times, and is probably derived from a word meaning `heat', the day in Bible

lands being associated not only with the light of the sun, but with its heat.

There are many occurrences in the Prophets, who speak of a great culminating

period as `that day' (Isa. 2:11,17,20; 3:18; 4:2 etc.).  The expression `the

process of time' (Gen. 4:3) is literally, `the end of the days'.

Moed -- means an appointed time, and is translated, among other ways,

by `appointed feast', `appointed sign', `due season' etc.  It is also

rendered `congregation' from the fact that the people assembled at appointed

times.  It is this word that is used by Daniel in the cryptic term `time,

times and the dividing of time', to which we must return presently.