Amos 5:20 — Word Study
WLCהֲלֹא־ חֹ֛שֶׁךְ י֥וֹם יְהוָ֖ה וְלֹא־ א֑וֹר וְאָפֵ֖ל וְלֹא־ נֹ֥גַֽהּ לֽוֹ׃
BSAWill notlôʼ [certainly not, by no means] the Dayyôwm [a period of time, a season of judgment] of the LORDYᵉhôvâh [Yehovah, the covenant God] be darknesschôshek [spiritual and physical gloom] and notlôʼ [absolutely not] lightʼôwr [illumination, happiness] even gloomʼâphêl△ [very, extremely, a dark and shadowy place] with nolôʼ [none, absolutely none] brightnessnôgahh [nogah, shining, radiance]
| Greek | English | Parsing |
|---|---|---|
| הֲלֹא־ | ¿ not | Particle, particle |
| חֹ֛שֶׁךְ | [be] darkness | Noun common, masculine singular absolute |
| י֥וֹם | [will] [the] day of | Noun common, masculine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| וְלֹא־ | and not | Conjunction, particle |
| א֑וֹר | light | Noun common, feminine singular absolute |
| וְאָפֵ֖ל | and gloomy | Conjunction, noun common masculine singular absolute |
| וְלֹא־ | and not | Conjunction, particle |
| נֹ֥גַֽהּ | brightness | Noun common, feminine singular absolute |
| לֽוֹ׃ | [will belong] to it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Will not the Day of the LORD be darkness and not light, even gloom with no brightness in it? |
| KJV | Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it? |
| ASV | Shall not the day of Jehovah be darkness, and not light? even very dark, and no brightness in it? |
| YLT | Is not the day of Jehovah darkness and not light, Even thick darkness that hath no brightness? |
| WEB | Won’t the day of Yahweh be darkness, and not light? Even very dark, and no brightness in it? |
| BBE | Will not the day of the Lord be dark and not light? even very dark, with no light shining in it? |
All translations agree on the key terms in this verse.
The verse consists of one main clause followed by several predicates that describe the nature of the Day of the LORD, emphasizing the absence of light.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנֹגַהּ
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Amos 5:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Day of the LORDgenerated
Amos 5:20 describes the Day of the LORD as a time of judgment filled with darkness and gloom, contrasting with the expected light and joy. This verse is part of a larger warning from Amos about the consequences of Israel's unfaithfulness and empty rituals. The surrounding verses emphasize the futility of their sacrifices and the seriousness of their disobedience, as seen in Amos 5:21 and 5:22.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:4–6 | If only that day had turned to darkness! May God above disregard it; may no light shine upon it. |
| 2 | Job 10:21–22 | before I go—never to return— to a land of darkness and gloom, |
| 3 | Isaiah 13:10 | For the stars of heaven and their constellations will not give their light. The rising sun will be darkened, and the moon will not give its light. |
| 4 | Ezekiel 34:12 | As a shepherd looks for his scattered sheep when he is among the flock, so I will look for My flock. I will rescue them from all the places to which they were scattered on a day of clouds and darkness. |
| 5 | Nahum 1:8 |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חֹשֶךְ, Cho.shekhgenerated
The noun חֹשֶךְ (choshek) refers to darkness, encompassing both physical and spiritual gloom. It signifies a state devoid of light, often associated with judgment and despair.
In this verse, it highlights the absence of hope and illumination during the Day of the LORD, indicating a time of divine reckoning rather than joy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where the BSB uses darkness for חֹשֶךְ and light for אוֹר, consistent with the KJV and ASV.
Sentence Structuregenerated
The structure of the verse centers around the finite verb י֥וֹם (yom), which serves as the subject, with several predicates describing the nature of the Day of the LORD. The use of conjunctions connects the contrasting elements of darkness and light.
The Hebrew word order places emphasis on the negation of light, highlighting the certainty of gloom that will characterize this day.
Septuagint Backgroundgenerated
In the Septuagint, חֹשֶךְ is rendered as σκότος (skotos), which also means darkness. This choice aligns well with the Hebrew meaning but may carry a broader connotation of moral or spiritual darkness.
The translation reflects a consistent understanding of the grim nature of the Day of the LORD, emphasizing its ominous character.
In plain words — the whole versegenerated
Amos 5:20 warns that the Day of the LORD will be a time of darkness instead of light, filled with gloom and devoid of brightness. This serves as a reminder of the seriousness of God's judgment against unfaithfulness.
Frequently Asked Questionsgenerated
The Day of the LORD represents a time of divine judgment and reckoning, where God addresses the sins of His people.
Darkness symbolizes the absence of God's presence and blessing, indicating a time of despair and judgment for Israel.
It connects with the broader theme of Amos, where God expresses disdain for empty rituals and calls for true repentance.
The contrast serves as a powerful reminder of the consequences of turning away from God and the importance of living in His light.
Reflection Questionsgenerated
- In what ways do I see darkness in my own life that needs to be addressed?
- How can I ensure that my worship is genuine and not just empty rituals?
- What does it mean for me to live in the light of God's presence?
- How can I prepare myself for the Day of the LORD as described in this verse?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss themes of judgment and the importance of true worship, drawing from the prophetic warnings of Amos.
This brings us to a conclusion on another matter of great importance. The observances regarding sacrifices, sabbaths, new moons, and all such things prescribed by the Jewish way of life of that day—they are not essential.Early Church Fathers on Amos 5 →
I am pierced by one wound and tortured with much grief, the bond of bitterness does not permit the tongue to perform its function, and it is easier to weep than to talk.Early Church Fathers on Amos 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 5:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Shall] not the day of the Lord [be] darkness, and not light?.... The design of such a question is strongly to affirm, that, in this day of the Lord spoken of, there should be nothing but misery and
Read John Gill on Amos 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it? No JFB commentary on this verse.
Read Robert Jamieson on Amos 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll these things considered, ye secure, profane, and atheistical scoffers, speak yourselves, will not that day be as dark as I have described, and as little to your comfort?
Read Matthew Poole on Amos 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 5:20 [Shall] not the day of the LORD [be] darkness, and not light? even very dark, and no brightness in it?Ver. 20. Shall not the day of the Lord be darkness, &c.] q.d. How say ye now; when thus beset with mischief on all hands, such as ye can neither avoid nor abide, must ye not needs subscribe to the truth of what I said, Amos 5:18, and do here again repeat (that you may the better observe it) with greater emphasis and earnestness? you shall not have the least glimmering of comfort, ease, direction, or good counsel. To what end, then, should you desire this dreadful day of the Lord? Are you in haste to be undone?
Read John Trapp on Amos 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Darkness.—In the form of an interrogative, the condemnation contained in Amos 5:18 is emphatically reasserted. The term rendered “very dark” is that used to denote the gross Egyptian darkness that might be felt (Exodus 10:22), the awful gloom, such as fell on Jerusalem at the Crucifixion, which is always accompanied by the sense of confusion, terror, and intolerable suspense. (Comp. the graphic metaphorical language of Isa 5:30.)
Read Charles John Ellicott on Amos 5 →CambridgeThe Cambridge Bible for Schools and Colleges20. An emphatic repetition of the thought of Amo 5:18, after the illustration of Amo 5:19.
Read Cambridge on Amos 5 →Albert Barnes1798–1870Barnes' Notes on the BibleShall not the Day of the Lord be darkness? - He had described that Day as a day of inevitable destruction, such its man’s own conscience and guilty fears anticipate, and then appeals to their own
Read Albert Barnes on Amos 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18-20. The day of Jehovah a day of calamity and ruin. Woe — Introduces frequently announcements of judgment (Isaiah 5:8 ff; Isaiah 10:1, etc.).
Read Daniel Denison Whedon on Amos 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Will not the Day of the LORD be darkness and not light, even gloom with no brightness in it?
Won’t the day of Yahweh be darkness, and not light? Even very dark, and no brightness in it?
Will not the Day of the LORD be darkness and not light, even gloom with no brightness in it?
Don’t you realize the Lord’s day of judgment will bring darkness, not light – gloomy blackness, not bright light?
Tyndale line
Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?
Shall not the day of Jehovah be darkness, and not light? even very dark, and no brightness in it?
Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?
Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?
Shal not the day of the Lord be darkenes, and not light? euen darkenes and no light in it?
Strictly literal
Shall not the day of Jehovah be darkness, and not light? even very dark, and no brightness in it?
Is not the day of Jehovah darkness and not light, Even thick darkness that hath no brightness?
Is not the Day of YHWH darkness and not light, || Even thick darkness that has no brightness?
Behold the day of the Lord is [one of] darkness, and not of light; yea, it is obscure, and hath no brightness.
Will not the day of Yahweh be darkness and not light? Gloom and no brightness?
From the Latin
Shall not the day of the Lord be darkness, and not light: and obscurity, and no brightness in it?
Simplified
Isn't the day of the Lord darkness without light? Yes, pitch dark without a glimmer of light.
Will not the day of the Lord be dark and not light? even very dark, with no light shining in it?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with only minor differences in word order. The Septuagint captures the essence of the Hebrew, maintaining the emphasis on darkness and the absence of light.
הֲלֹא־ חֹ֛שֶׁךְ י֥וֹם יְהוָ֖ה וְלֹא־ א֑וֹר וְאָפֵ֖ל וְלֹא־ נֹ֥גַֽהּ לֽוֹ׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Amos 5:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
N-ms — Noun common · masculine singular absoluteHNcmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
אוֹר (or) means 'light' and encompasses various forms of illumination, including daylight, dawn, and the light of heavenly bodies like the sun and stars. It can also refer to metaphorical concepts such as the light of life, prosperity, and instruction, as well as Yahweh as a source of light.
אוֹר 121 n.m. light
light as diffused in nature, light of day
morning light, dawn
light of the heavenly luminaries
daylight
lightning
light of lamp
light of life
light of prosperity
light of instruction
light of face
Yahweh
base
H216 אוֹר light . light as diffused in nature, light of day
. morning light, dawn
. light of the heavenly luminaries
. daylight
. lightning
. light of lamp
. light of life
. light of prosperity
. light of instruction
. light of face
. Yahweh
216 'owr ore
from 215; illumination or (concrete) luminary (in every
sense, including lightning, happiness, etc.):--bright, clear,
+ day, light (-ning), morning, sun.
see HEBREW for 0215
אוֹר (or) — light.
1) light
1a) light of day
1b) light of heavenly luminaries (moon, sun, stars)
1c) day-break, dawn, morning light
1d) daylight
1e) lightning
1f) light of lamp
1g) light of life
1h) light of prosperity
1i) light of instruction
1j) light of face (fig.)
1k) Jehovah as Israel's light
N-cs — Noun common · feminine singular absoluteHNcfsa
lit ('or, ma'or; phos; many other words):
1. Origin of Light
2. A Comprehensive Term
(1) Natural Light
(2) Artificial Light
(3) Miraculous Light
(4) Mental, Moral, Spiritual Light
3. An Attribute of Holiness
(1) God
(2) Christ
(3) Christians
(4) The Church
4. Symbolism
5. Expressive Terms
1. Origin of Light:
The creation of light was the initial step in the creation of life. "Let there be light" (Ge 1:3) was the first word of God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the earth, and which lay, until the utterance of that word, in the chaos of darkness and desolation. Something akin, possibly, to the all-pervasive electro-magnetic activity of the aurora borealis penetrated the chaotic night of the world. The ultimate focusing of light (on the 4th day of creation,
Light
The offspring of the divine command (Gen. 1:3). “All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light” (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance…
One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of…
אָפֵל (aphel) describes a state of gloom or darkness. It is derived from an unused root meaning to set as the sun, suggesting a very dark or dusky quality. The term appears in contexts such as Amos 5:20, where it conveys a sense of gloom.
אָפֵל adj. gloomy, of day of י׳ Am 5:20
ref
H651 אָפֵל
651 'aphel aw-fale'
from an unused root meaning to set as the sun; dusky:--very
dark.
אָפֵל (a.phel) — gloom.
gloomy, dark
Conj | Adj — Conjunction · noun common masculine singular absoluteHC/Ncmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
נֹ֫גַהּ (nogahh) means brightness and is derived from a related term indicating brilliancy. It covers both literal and figurative senses of light and shining. The word is noted in the context of brightness in various texts, including an Aramaic equivalent that refers to daylight.
נֹ֫גַהּ n.f. brightness
base
H5051 נֹ֫גַהּ brightness
5051 nogahh no'-gah
from 5050; brilliancy (literally or
figuratively):--bright(-ness), light, (clear) shining.
see HEBREW for 05050
נֹ֫גַהּ (no.gah) — brightness.
brightness
Aramaic equivalent: no.gah (נֹ֫גַהּ "daylight" H5053)
N-fs — Noun common · feminine singular absoluteHNcfsa
brit'-nes: Used by the King James Version in Heb 1:3 for "effulgence of his glory," as in the Revised Version (British and American) and the American Standard Revised Version. The Greek apaugasma may mean either "reflection" or "radiation." Patristic usage favors the latter; compare The Wisdom of Solomon 7:26; also the Nicene Creed: "Light of Light," i.e. the Son not only manifests the Father, but is of the same substance. "What emanates from light, must have the nature of light" (Delitzsch).
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms