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Translation	Verse	Text
King James	Mr 16:9	Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

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Word	King James Dictionary - Definition
CAST	Worn-out; old; cast-off.

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Word	American Tract Society - Definition
DAY	The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun's continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE. The word day is also often put for an indeterminate period, for the time of Christ's coming in the flesh, and of his second coming to judgment, Isa 2:12 Eze 13:5 Joh 11:24 1Th 5:2. The prophetic "day" usually is to be understood as one year, and the prophetic "year" or "time" as 360 days, Eze 4:6. Compare the three and half years of Da 7:25, with the forty-two months and twelve hundred and sixty days of Re 11:2,3.

Word

American Tract Society - Definition

DAY

The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun's continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.

The word day is also often put for an indeterminate period, for the time of Christ's coming in the flesh, and of his second coming to judgment, Isa 2:12 Eze 13:5 Joh 11:24 1Th 5:2. The prophetic "day" usually is to be understood as one year, and the prophetic "year" or "time" as 360 days, Eze 4:6. Compare the three and half years of Da 7:25, with the forty-two months and twelve hundred and sixty days of Re 11:2,3.

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Word

Easton Dictionary - Definition

DAY

The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). "The heat of the day" (1 Sam. 11:11; Neh. 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex. 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mark 13:35). (See WATCHES.)

The division of the day by hours is first mentioned in Dan. 3:6, 15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (John 11:9).

The word "day" sometimes signifies an indefinite time (Gen. 2:4; Isa. 22:5; Heb. 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa. 2:12, Acts 17:31, and 2 Tim. 1:18, the great day of final judgment.

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Word

Easton Dictionary - Definition

JESUS

(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., "Joshua").

(2.) A Jewish Christian surnamed Justus (Col. 4:11).

Je'sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as "Jesus of Nazareth" (John 18:7), and "Jesus the son of Joseph" (John 6:42).

This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form Jesus. It was given to our Lord to denote the object of his mission, to save (Matt. 1:21).

The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years.

In the "fulness of time" he was born at Bethlehem, in the reign of the emperor Augustus, of Mary, who was betrothed to Joseph, a carpenter (Matt. 1:1; Luke 3:23; comp. John 7:42). His birth was announced to the shepherds (Luke 2:8-20). Wise men from the east came to Bethlehem to see him who was born "King of the Jews," bringing gifts with them (Matt. 2:1-12). Herod's cruel jealousy led to Joseph's flight into Egypt with Mary and the infant Jesus, where they tarried till the death of this king (Matt. 2:13-23), when they returned and settled in Nazareth, in Lower Galilee (2:23; comp. Luke 4:16; John 1:46, etc.). At the age of twelve years he went up to Jerusalem to the Passover with his parents. There, in the temple, "in the midst of the doctors," all that heard him were "astonished at his understanding and answers" (Luke 2:41, etc.).

Eighteen years pass, of which we have no record beyond this, that he returned to Nazareth and "increased in wisdom and stature, and in favour with God and man" (Luke 2:52).

He entered on his public ministry when he was about thirty years of age. It is generally reckoned to have extended to about three years. "Each of these years had peculiar features of its own. (1.) The first year may be called the year of obscurity, both because the records of it which we possess are very scanty, and because he seems during it to have been only slowly emerging into public notice. It was spent for the most part in Judea.

(2.) The second year was the year of public favour, during which the country had become thoroughly aware of him; his activity was incessant, and his frame rang through the length and breadth of the land. It was almost wholly passed in Galilee. (3.) The third was the year of opposition, when the public favour ebbed away. His enemies multiplied and assailed him with more and more pertinacity, and at last he fell a victim to their hatred. The first six months of this final year were passed in Galilee, and the last six in other parts of the land.", Stalker's Life of Jesus Christ, p. 45.

The only reliable sources of information regarding the life of Christ on earth are the Gospels, which present in historical detail the words and the work of Christ in so many different aspects. (See CHIRST.)

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Word	Easton Dictionary - Definition
MAGDALENE	a surname derived from Magdala, the place of her nativity, given to one of the Marys of the Gospels to distinguish her from the other Marys (Matt. 27:56, 61; 28:1, etc.). A mistaken notion has prevailed that this Mary was a woman of bad character, that she was the woman who is emphatically called "a sinner" (Luke 7:36-50). (See MARY.)

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Word	American Tract Society - Definition
MARY	In Hebrew MIRIAM, 1. "The Mother of Jesus," Ac 1:14. Her amiable and lovely character, and her remarkable history in connection with the wonders relating to the birth of Christ, are recorded in Mt 1:1-2:23 Lu 1:1-2:52. The genealogy of the Savior through her, in the line of David and Abraham, is preserved in Lu 3:1-38, to prove that he was born "as concerning the flesh" according to ancient prophecies. After the return from Egypt to Nazareth, she is but five times mentioned in the gospel history: three on the part of Christ, Mt 12:46-50 Lu 2:49,50 Joh 2:4; one when he commended her to the care of John, Joh 19:26; and lastly as among the disciples at Jerusalem after his ascension, Ac 1:14. Thenceforth, throughout the Acts of the Apostles, the Epistles, and the Revelation, no allusions made to her. Manifestly the worship of Mary had not then commenced. The inventions of the Romish church in after-centuries are wholly destitute of foundation in Scripture, and subversive of the gospel. One of these unauthorized inventions is the alleged immaculate conception and spotless holiness of Mary. See Ro 3:10,23 Ga 3:22 1Jo 1:8; and compare also the reproofs above alluded to, and her own confession of her need of a Savior, Lu 1:47. Another unauthorized invention is her alleged virginity after the birth of Jesus, Mt 1:25 Lu 2:7. No case can be found in Scripture where "firstborn son" is used of an only child. In other passages the brethren, sisters, and mother of Christ are mentioned together, apparently as one family, Mt 13:55,56; and she was known as the wife of Joseph probably for almost thirty ears, Joh 6:42. To adore her as the "queen of heaven," and the "mother of God," is, in the light of the Bible, blasphemous idolatry; and to pray to her as divine, or even as a mediator with God implies that she possesses the attribute of omnipresence, and degrades the only and sufficient Mediator, 1Ti 2:5 Heb 4:16. She was "blessed" or signally favored "among women," as Jael was "blessed above women," Jud 5:24 Lu 1:28; but Christ himself declares that a higher blessing belongs to those "that hear the word of God and keep it," Lu 11:27,28. 2. The mother of Mark the Evangelist. She had a house in Jerusalem, where the followers of Jesus were wont to convene. Hither Peter, when delivered from prison by the angel, came and knocked at the gate, Ac 12:12. Many such hospitable Christian homes, and places of social prayer, even in troublous times, are forever enshrined in the remembrances of the people of God. 3. The wife of Cleophas, and mother of James the Less and Joses, Mt 27:56,61 Lu 24:10 Joh 19:25. This last passage leaves it uncertain whether this Mary was sister to Mary our Lord's mother, or not. Some suppose that four persons are there named: Christ's mother, his mother's sister, Mary of Cleaophas, and Salome. See MARY 1 and Jas 3. She believed early on Jesus Christ, and accompanied him in some of his journeys, to minister to him, followed him to Calvary, and was with his mother at the foot of his cross. She was also present at his burial, prepared perfumes to embalm him, and was early at his sepulchre on the morning of his resurrection. See CLEOPHAS. 4. The sister of Lazarus, whom our Lord raised from the dead. Her character presents a beautiful companion-picture to that of her more active and impulsive sister Martha. Contemplative, confiding, and affectionate, it was like heaven to her to sit at the feet of her adored Teacher and Lord, Lu 10:39-42. The character of the two sisters was well contrasted at the supper in Bethany, after the resurrection of Lazarus. No service was too humble for Martha to render, and no offering too costly for Mary to pour out, in honor of their Savior, Joh 11:1-57 12:1-8. This occurrence should not be confounded with that described in Lu 7:37-50. 5. The Magdalene, or native of Magdala on the Sea of Galilee. She was foremost among the honorable women of substance who ministered unto Christ and his disciples, Mt 28:1-10 Mr 15:47 16:1-10 Lu 24:1-12 Joh 20:1,2,10-18. She was especially devoted to Christ, for his mercy in casting out from her seven evil spirits, Lu 8:23. She was early at his tomb; and lingering there when the disciples had retired, she was the first to throw herself at the feet of the risen Savior. There is no evidence that she was ever a profligate. 6. A benevolent and useful Christian at Rome, saluted in Paul's epistle, Ro 16:6.

Word

American Tract Society - Definition

MARY

In Hebrew MIRIAM,

1. "The Mother of Jesus," Ac 1:14. Her amiable and lovely character, and her remarkable history in connection with the wonders relating to the birth of Christ, are recorded in Mt 1:1-2:23 Lu 1:1-2:52. The genealogy of the Savior through her, in the line of David and Abraham, is preserved in Lu 3:1-38, to prove that he was born "as concerning the flesh" according to ancient prophecies. After the return from Egypt to Nazareth, she is but five times mentioned in the gospel history: three on the part of Christ, Mt 12:46-50 Lu 2:49,50 Joh 2:4; one when he commended her to the care of John, Joh 19:26; and lastly as among the disciples at Jerusalem after his ascension, Ac 1:14.

Thenceforth, throughout the Acts of the Apostles, the Epistles, and the Revelation, no allusions made to her. Manifestly the worship of Mary had not then commenced. The inventions of the Romish church in after-centuries are wholly destitute of foundation in Scripture, and subversive of the gospel. One of these unauthorized inventions is the alleged immaculate conception and spotless holiness of Mary. See Ro 3:10,23 Ga 3:22 1Jo 1:8; and compare also the reproofs above alluded to, and her own confession of her need of a Savior, Lu 1:47. Another unauthorized invention is her alleged virginity after the birth of Jesus, Mt 1:25 Lu 2:7. No case can be found in Scripture where "firstborn son" is used of an only child. In other passages the brethren, sisters, and mother of Christ are mentioned together, apparently as one family, Mt 13:55,56; and she was known as the wife of Joseph probably for almost thirty ears, Joh 6:42. To adore her as the "queen of heaven," and the "mother of God," is, in the light of the Bible, blasphemous idolatry; and to pray to her as divine, or even as a mediator with God implies that she possesses the attribute of omnipresence, and degrades the only and sufficient Mediator, 1Ti 2:5 Heb 4:16. She was "blessed" or signally favored "among women," as Jael was "blessed above women," Jud 5:24 Lu 1:28; but Christ himself declares that a higher blessing belongs to those "that hear the word of God and keep it," Lu 11:27,28.

2. The mother of Mark the Evangelist. She had a house in Jerusalem, where the followers of Jesus were wont to convene. Hither Peter, when delivered from prison by the angel, came and knocked at the gate, Ac 12:12. Many such hospitable Christian homes, and places of social prayer, even in troublous times, are forever enshrined in the remembrances of the people of God.

3. The wife of Cleophas, and mother of James the Less and Joses, Mt 27:56,61 Lu 24:10 Joh 19:25. This last passage leaves it uncertain whether this Mary was sister to Mary our Lord's mother, or not. Some suppose that four persons are there named: Christ's mother, his mother's sister, Mary of Cleaophas, and Salome. See MARY 1 and Jas 3. She believed early on Jesus Christ, and accompanied him in some of his journeys, to minister to him, followed him to Calvary, and was with his mother at the foot of his cross. She was also present at his burial, prepared perfumes to embalm him, and was early at his sepulchre on the morning of his resurrection. See CLEOPHAS.

4. The sister of Lazarus, whom our Lord raised from the dead. Her character presents a beautiful companion-picture to that of her more active and impulsive sister Martha. Contemplative, confiding, and affectionate, it was like heaven to her to sit at the feet of her adored Teacher and Lord, Lu 10:39-42. The character of the two sisters was well contrasted at the supper in Bethany, after the resurrection of Lazarus. No service was too humble for Martha to render, and no offering too costly for Mary to pour out, in honor of their Savior, Joh 11:1-57 12:1-8. This occurrence should not be confounded with that described in Lu 7:37-50.

5. The Magdalene, or native of Magdala on the Sea of Galilee. She was foremost among the honorable women of substance who ministered unto Christ and his disciples, Mt 28:1-10 Mr 15:47 16:1-10 Lu 24:1-12 Joh 20:1,2,10-18. She was especially devoted to Christ, for his mercy in casting out from her seven evil spirits, Lu 8:23. She was early at his tomb; and lingering there when the disciples had retired, she was the first to throw herself at the feet of the risen Savior. There is no evidence that she was ever a profligate.

6. A benevolent and useful Christian at Rome, saluted in Paul's epistle, Ro 16:6.

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Word

Easton Dictionary - Definition

MARY

Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus, called the "Virgin Mary," though never so designated in Scripture (Matt. 2:11; Acts 1:14). Little is known of her personal history. Her genealogy is given in Luke 3. She was of the tribe of Judah and the lineage of David (Ps. 132:11; Luke 1:32). She was connected by marriage with Elisabeth, who was of the lineage of Aaron (Luke 1:36).

While she resided at Nazareth with her parents, before she became the wife of Joseph, the angel Gabriel announced to her that she was to be the mother of the promised Messiah (Luke 1:35). After this she went to visit her cousin Elisabeth, who was living with her husband Zacharias (probably at Juttah, Josh. 15:55; 21:16, in the neighbourhood of Maon), at a considerable distance, about 100 miles, from Nazareth. Immediately on entering the house she was saluted by Elisabeth as the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving (Luke 1:46-56; comp. 1 Sam. 2:1-10). After three months Mary returned to Nazareth to her own home. Joseph was supernaturally made aware (Matt. 1:18-25) of her condition, and took her to his own home. Soon after this the decree of Augustus (Luke 2:1) required that they should proceed to Bethlehem (Micah 5:2), some 80 or 90 miles from Nazareth; and while they were there they found shelter in the inn or khan provided for strangers (Luke 2:6, 7). But as the inn was crowded, Mary had to retire to a place among the cattle, and there she brought forth her son, who was called Jesus (Matt. 1:21), because he was to save his people from their sins. This was followed by the presentation in the temple, the flight into Egypt, and their return in the following year and residence at Nazareth (Matt. 2). There for thirty years Mary, the wife of Joseph the carpenter, resides, filling her own humble sphere, and pondering over the strange things that had happened to her. During these years only one event in the history of Jesus is recorded, viz., his going up to Jerusalem when twelve years of age, and his being found among the doctors in the temple (Luke 2:41-52). Probably also during this period Joseph died, for he is not again mentioned.

After the commencement of our Lord's public ministry little notice is taken of Mary. She was present at the marriage in Cana. A year and a half after this we find her at Capernaum (Matt. 12:46, 48, 49), where Christ uttered the memorable words, "Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!" The next time we find her is at the cross along with her sister Mary, and Mary Magdalene, and Salome, and other women (John 19:26). From that hour John took her to his own abode. She was with the little company in the upper room after the Ascension (Acts 1:14). From this time she wholly disappears from public notice. The time and manner of her death are unknown.

(2.) Mary Magdalene, i.e., Mary of Magdala, a town on the western shore of the Lake of Tiberias. She is for the first time noticed in Luke 8:3 as one of the women who "ministered to Christ of their substance." Their motive was that of gratitude for deliverances he had wrought for them. Out of Mary were cast seven demons. Gratitude to her great Deliverer prompted her to become his follower. These women accompanied him also on his last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke 23:55). They stood near the cross. There Mary remained till all was over, and the body was taken down and laid in Joseph's tomb. Again, in the earliest dawn of the first day of the week she, with Salome and Mary the mother of James (Matt. 28:1; Mark 16:2), came to the sepulchre, bringing with them sweet spices, that they might anoint the body of Jesus. They found the sepulchre empty, but saw the "vision of angels" (Matt. 28:5). She hastens to tell Peter and John, who were probably living together at this time (John 20:1, 2), and again immediately returns to the sepulchre. There she lingers thoughtfully, weeping at the door of the tomb. The risen Lord appears to her, but at first she knows him not. His utterance of her name "Mary" recalls her to consciousness, and she utters the joyful, reverent cry, "Rabboni." She would fain cling to him, but he forbids her, saying, "Touch me not; for I am not yet ascended to my Father." This is the last record regarding Mary of Magdala, who now returned to Jerusalem. The idea that this Mary was "the woman who was a sinner," or that she was unchaste, is altogether groundless.

(3.) Mary the sister of Lazarus is brought to our notice in connection with the visits of our Lord to Bethany. She is contrasted with her sister Martha, who was "cumbered about many things" while Jesus was their guest, while Mary had chosen "the good part." Her character also appears in connection with the death of her brother (John 11:20,31,33). On the occasion of our Lord's last visit to Bethany, Mary brought "a pound of ointment of spikenard, very costly, and anointed the feet of Jesus" as he reclined at table in the house of one Simon, who had been a leper (Matt. 26:6; Mark 14:3; John 12:2,3). This was an evidence of her overflowing love to the Lord. Nothing is known of her subsequent history. It would appear from this act of Mary's, and from the circumstance that they possessed a family vault (11:38), and that a large number of Jews from Jerusalem came to condole with them on the death of Lazarus (11:19), that this family at Bethany belonged to the wealthier class of the people. (See MARTHA.)

(4.) Mary the wife of Cleopas is mentioned (John 19:25) as standing at the cross in company with Mary of Magdala and Mary the mother of Jesus. By comparing Matt. 27:56 and Mark 15:40, we find that this Mary and "Mary the mother of James the little" are on and the same person, and that she was the sister of our Lord's mother. She was that "other Mary" who was present with Mary of Magdala at the burial of our Lord (Matt. 27:61; Mark 15:47); and she was one of those who went early in the morning of the first day of the week to anoint the body, and thus became one of the first witnesses of the resurrection (Matt. 28:1; Mark 16:1; Luke 24:1).

(5.) Mary the mother of John Mark was one of the earliest of our Lord's disciples. She was the sister of Barnabas (Col. 4:10), and joined with him in disposing of their land and giving the proceeds of the sale into the treasury of the Church (Acts 4:37; 12:12). Her house in Jerusalem was the common meeting-place for the disciples there.

(6.) A Christian at Rome who treated Paul with special kindness (Rom. 16:6).

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Word	American Tract Society - Definition
SEVEN	As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In the Apocalypse we find seven churches mentioned, seven candlesticks, seven spirits, seven stars, seven seals, seven trumpets, seven thunders, seven vials, seven plagues, and seven angels to pour them out. Seven is often put for any round or whole number, just as we use "ten" or "a dozen;" so in Mt 12:45 1Sa 2:5 Job 5:19 Pr 26:16,25 Isa 4:1 Jer 15:9. In like manner, seven times, or sevenfold, means often, abundantly, completely, Ge 4:15,24 Le 26:24 Ps 12:6 79:12 Mt 18:21. And seventy times seven is a still higher superlative, Mt 18:22.

Word

American Tract Society - Definition

SEVEN

As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In the Apocalypse we find seven churches mentioned, seven candlesticks, seven spirits, seven stars, seven seals, seven trumpets, seven thunders, seven vials, seven plagues, and seven angels to pour them out.

Seven is often put for any round or whole number, just as we use "ten" or "a dozen;" so in Mt 12:45 1Sa 2:5 Job 5:19 Pr 26:16,25 Isa 4:1 Jer 15:9. In like manner, seven times, or sevenfold, means often, abundantly, completely, Ge 4:15,24 Le 26:24 Ps 12:6 79:12 Mt 18:21. And seventy times seven is a still higher superlative, Mt 18:22.

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Word

Easton Dictionary - Definition

SEVEN

This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. "Jacob's seven years' service to Laban; Pharaoh's seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days' siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number" (see Lev. 25:4; 1 Sam. 2:5; Ps. 12:6; 79:12; Prov. 26:16; Isa. 4:1; Matt. 18:21, 22; Luke 17:4). The feast of Passover (Ex. 12:15, 16), the feast of Weeks (Deut. 16:9), of Tabernacles (13:15), and the Jubilee (Lev. 25:8), were all ordered by seven. Seven is the number of sacrifice (2 Chr. 29:21; Job 42:8), of purification and consecration (Lev. 42:6, 17; 8:11, 33; 14:9, 51), of forgiveness (Matt. 18:21, 22; Luke 17:4), of reward (Deut. 28:7; 1 Sam. 2:5), and of punishment (Lev. 26:21, 24, 28; Deut. 28:25). It is used for any round number in such passages as Job 5:19; Prov. 26:16, 25; Isa. 4:1; Matt. 12:45. It is used also to mean "abundantly" (Gen. 4:15, 24; Lev. 26:24; Ps. 79:12).

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Word	Easton Dictionary - Definition
WEEK	From the beginning, time was divided into weeks, each consisting of six days of working and one of rest (Gen. 2:2, 3; 7:10; 8:10, 12; 29:28). The references to this division of days becomes afterwards more frequent (Ex. 34:22; Lev. 12:5; Num. 28:26; Deut. 16:16; 2 Chr. 8:13; Jer. 5:24; Dan. 9:24-27; 10:2, 3). It has been found to exist among almost all nations.

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