Job 23:17 — Word Study
WLCכִּֽי־ לֹ֣א נִ֭צְמַתִּי מִפְּנֵי־ חֹ֑שֶׁךְ וּ֝מִפָּנַ֗י כִּסָּה־ אֹֽפֶל׃
BSAYetkîy I am notlôʼ [completely overcome] silencedtsâmath■ bypânîym the darknesschôshek [thick gloom, spiritual misery] by the thick darknessʼôphel [utter blackness, God-hiddenness] that coverskâçâh■ [hides, conceals] my facepânîym [presence, countenance]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| לֹ֣א | not | Particle |
| נִ֭צְמַתִּי | I have been destroyed | Verb, Niphal, perfect first person common singular |
| מִפְּנֵי־ | from before | Preposition, noun common masculine plural construct |
| חֹ֑שֶׁךְ | darkness | Noun common, masculine singular absolute |
| וּ֝מִפָּנַ֗י | and from before me | Conjunction, preposition, noun common masculine plural construct |
| כִּסָּה־ | it covers | Verb, Piel, perfect third person masculine singular |
| אֹֽפֶל׃ | gloom | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet I am not silenced by the darkness, by the thick darkness that covers my face. |
| KJV | Because I was not cut off before the darkness, neither hath he covered the darkness from my face. |
| ASV | Because I was not cut off before the darkness, Neither did he cover the thick darkness from my face. |
| YLT | For I have not been cut off before darkness, And before me He covered thick darkness. |
| WEB | Because I was not cut off before the darkness, neither did he cover the thick darkness from my face. |
| BBE | For I am overcome by the dark, and by the black night which is covering my face. |
The translations agree on the core meaning of Job's resilience in the face of darkness.
The main clause is supported by two prepositional phrases that elaborate on the nature of Job's distress.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֹפֶל
verbצָמַת
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
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 — Job 23:17
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 — Job's Response to His Sufferinggenerated
Job 23:17 reveals Job's struggle against the overwhelming darkness of his circumstances. He feels the weight of despair but declares that he is not silenced by it. This moment underscores Job's resilience in the face of suffering, as he grapples with the silence of God amidst his trials.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:9 | that God would be willing to crush me, to unleash His hand and cut me off! |
| 2 | 2 Kings 22:20 | ‘Therefore I will indeed gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the calamity that I will bring on this place.’” So they brought her answer back to the king. |
| 3 | Isaiah 57:1 | The righteous perish, and no one takes it to heart; devout men are swept away, while no one considers that the righteous are guided from the presence of evil. |
| 4 | Job 15:22 | He despairs of his return from darkness; he is marked for the sword. |
| 5 | Job 18:6–18 | The light in his tent grows dark, and the lamp beside him goes out. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נִ֭צְמַתִּי, Nitz.ma.tigenerated
The verb נִ֭צְמַתִּי (Nitz.ma.ti) is in the Niphal stem, indicating a passive voice, and is parsed as a perfect first person common singular. It conveys the idea of being destroyed or annihilated, suggesting a totality in Job's experience of suffering.
In this context, Job asserts that he has not been completely overcome despite the darkness surrounding him. The use of this verb emphasizes his struggle against despair and highlights his determination to maintain his voice amidst overwhelming circumstances.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The sentence is structured around the finite verb נִ֭צְמַתִּי, I have been destroyed, which is the focal point of Job's declaration. The sentence also includes a prepositional phrase that elaborates on the source of his distress, indicating the darkness that envelops him.
The word order places emphasis on Job's experience of darkness, highlighting his emotional state as he grapples with the weight of his suffering.
Septuagint Backgroundgenerated
The Septuagint translates חֹ֑שֶׁךְ as σκότος, which carries the meaning of darkness. This choice aligns with the Hebrew but can also suggest a broader sense of spiritual obscurity.
The translation of כִּסָּה־ as ἐκάλυψεν indicates an active covering, which may imply a deeper interpretation of God's hiddenness in Job's suffering.
In plain words — the whole versegenerated
Job 23:17 shows Job declaring that he is not silenced by the darkness that surrounds him. Despite feeling overwhelmed, he asserts his resilience and determination to speak out against his suffering.
Frequently Asked Questionsgenerated
Job refers to both physical and spiritual darkness, symbolizing his deep despair and the absence of God's presence.
Job expresses his determination to maintain his voice and not succumb to despair, despite the overwhelming circumstances he faces.
This verse encapsulates Job's battle against despair and his refusal to be defeated by his suffering, demonstrating his resilience.
Job's declaration encourages us to find strength and maintain our voice even in the darkest of times.
Reflection Questionsgenerated
- In what ways have I experienced darkness in my life, and how have I responded to it?
- How can I, like Job, find the strength to speak out in the face of despair?
- What does it mean for me to not be silenced by my circumstances?
- How can I support others who are struggling in their own darkness?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Job's suffering to discuss themes of resilience and faith. Here are some quotations that reflect their interpretations.
Because I have not perished on account of the overhanging darkness; neither hath the darkness covered my face. For he, being set under the scourge,Early Church Fathers on Job 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 23:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause I was not cut off before the darkness,.... That is, it was amazing to him, and troubled him when he thought of it, that he was not cut off by death, before the darkness of afflictions, or
Read John Gill on Job 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause I was not cut off before the darkness, neither hath he covered the darkness from my face. Because I was not taken away by death from the evil to come (literally, from before the face of the darkness, Isaiah 57:1).
Read Robert Jamieson on Job 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause I was not cut off; because God did not cut me off by death. Before the darkness, i.e. before these dark and dismal miseries came upon me. Or, before the face, or by reason of the darkness, i.e. that God hath not yet cut me off by these calamities, but prolonged nay days under them, that he might increase my torment. Neither hath he covered the darkness from my face; so that I might no longer see or feel my miseries, but might be taken out of them by my long-desired death. Seeing (and consequently having before one’ s face) is oft put for experiencing, for enjoying good, or feeling evil, as , &c. Or, but he hath covered darkness, to wit, death, which is so called ,22, and elsewhere…
Read Matthew Poole on Job 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 23:17 Because I was not cut off before the darkness, [neither] hath he covered the darkness from my face.Ver. 17. Because I was not cut off before the darkness] i.e. The afflictions that now are upon me. It is a mercy to some to die sometimes, as Josiah, and those righteous ones, Isaiah 57:1, who were taken away from the evil to come. When God’ s glory was to pass by, he put Moses into the hole of the rock; so he sometimes doth his servants, till the glory of his justice hath passed upon others. Neither hath he covered the darkness from my face] i.e. He hath neither prevented my troubles by death, as I wished he would have done, Job 3:3; Job 3:11-13, nor yet will he put an end to them…
Read John Trapp on Job 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Because I was not cut off] "O, why can I not draw darkness over my face? Why may not thick darkness cover my face?" Mr. Good. This verse should be read in connection with the preceding; and then we shall have the following sense. Ver. 16: "The Lord hath beaten down my strength, and my soul has been terrified by his fear." Ver. 17: "For it is not this deep night in which I am enveloped, nor the evils which I suffer, that have overwhelmed me; I sink only through the fear which the presence of his Majesty inspires. This is my greatest affliction; sufferings, diseases, yea, death itself, are nothing in comparison of the terror which my soul feels in the presence of his tremendous…
Read AdamClarke on Job 23 →CambridgeThe Cambridge Bible for Schools and Colleges17. This verse reads, For I am not dismayed because of the darkness, Nor because of myself whom thick darkness covereth. The words refer back to the language of Eliphaz, ch. Job 22:11, “or seest thou not the darkness?” The “darkness” is the fatal calamity that has overtaken Job, a frequent use of the word. What dismays Job, or strikes him dumb with moral awe, is not his calamity in itself, nor himself (or, his face) marred and distorted by disease, but this, that it is God who has inflicted the calamity upon him, not because he is guilty, but in the arbitrary and unjust exercise of His almighty power. This is the point in this whole speech, both in ch. 23 and ch. 24; Job misses any true…
Read Cambridge on Job 23 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause I was not cut off before the darkness - Before these calamities came upon me. Because I was not taken away in the midst of prosperity, and while I was enjoying his smiles and the proofs of his love.
Read Albert Barnes on Job 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Cut off — The key to this much-vexed passage lies in nitsmath, “cut off,” which should bear its Arabic meaning of brought to silence.
Read Daniel Denison Whedon on Job 23 →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
Yet I am not silenced by the darkness, by the thick darkness that covers my face.
Because I was not cut off before the darkness, neither did he cover the thick darkness from my face.
Yet I am not silenced by the darkness, by the thick darkness that covers my face.
Yet I have not been silent because of the darkness, because of the thick darkness that covered my face.
Tyndale line
Because I was not cut off before the darkness, neither hath he covered the darkness from my face.
Because I was not cut off before the darkness, Neither did he cover the thick darkness from my face.
Because I was not cut off before the darkness, neither did he cover the thick darkness from my face.
Because I was not cut off before the darkness, neither hath he covered the darkness from my face.
For I am not cut off in darknesse, but he hath hid the darkenesse from my face.
Strictly literal
Because I was not cut off before the darkness, neither hath he hidden the gloom from me.
For I have not been cut off before darkness, And before me He covered thick darkness.
For I have not been cut off before darkness, || And before me He covered thick darkness.”
Because I was not destroyed before this darkness, and because he hath not hidden from my face [this] gloom.
I have not been brought to an end by darkness, because of the thick darkness that covers the gloom of my face.
From the Latin
For I have not perished because of the darkness that hangs over me, neither hath the mist covered my face.
Simplified
Yet I'm still here despite the dark—even though I can't see through the utter darkness.”
For I am overcome by the dark, and by the black night which is covering my face.
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 of Job 23:17 reads, 'כִּֽי־ לֹ֣א נִ֭צְמַתִּי מִפְּנֵי־ חֹ֑שֶׁךְ וּ֝מִפָּנַ֗י כִּסָּה־ אֹֽפֶל׃' which translates to 'Yet I am not silenced by the darkness, by the thick darkness that covers my face.' The Septuagint, while not providing a direct translation, matches 6 of the 8 words in meaning but differs in word order and structure, indicating a variation in how the text was understood in Greek. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this specific verse, suggesting that the Masoretic Text's reading is consistent with these other witnesses.
כִּֽי־ לֹ֣א נִ֭צְמַתִּי מִפְּנֵי־ חֹ֑שֶׁךְ וּ֝מִפָּנַ֗י כִּסָּה־ אֹֽפֶל׃
6 of the 8 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 Job 23:17
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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 — ParticleHTn
צָמַת (tsamath) is a Hebrew verb meaning to put an end to or exterminate. It encompasses various forms, including to destroy, cut off, or vanish, with nuances in different stems indicating actions like being annihilated or causing annihilation. The entries highlight its use in contexts of termination and destruction, but do not present any significant disagreement among the lexicons.
[צָמַת] vb. put an end to, exterminate
Qal they have put an end to my life
Niph. be ended, annihilated
Pi. hath put an end to me
Pi‛lēl thine alarms have annihilated me
Hiph. exterminate, annihilate
base
H6789 צָמַת put an end to, exterminate .they have put an end to my life
. be ended, annihilated
. hath put an end to me
.thine alarms have annihilated me
. exterminate, annihilate
6789 tsamath tsaw-math'
a primitive root; to extirpate (literally or
figuratively):--consume, cut off, destroy, vanish.
צָמַת (tsa.mat) — to destroy.
1) to put an end to, cut off, destroy, exterminate, extirpate
1a) (Qal) to put an end to, terminate
1b) (Niphal) to be ended, be annihilated, be exterminated
1c) (Piel) to put an end to
1d) (Pilel) to be exterminated, be annihilated
1e) (Hiphil) to exterminate, annihilate
V-Niphal-Perf-1cs — Verb · Niphal · perfect first person common singularHVNp1cs
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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,
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Conj | Prep | N-cp | Suff — Conjunction · preposition · noun common masculine plural construct · suffixHC/R/Ncmpc/Sp1bs
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
אֹ֫פֶל (ophel) refers to darkness or gloom, often used figuratively to denote calamity or spiritual unreceptivity. It is derived from a related term indicating dusk or obscurity. The entries consistently emphasize its meanings related to physical and metaphorical darkness.
אֹ֫פֶל n.m. darkness, gloom
darkness
esp. fig. of calamity
base
H652 אֹ֫פֶל darkness, gloom
652 'ophel o'fel
from the same as 651; dusk:--darkness, obscurity, privily.
see HEBREW for 0651
אֹ֫פֶל (o.phel) — darkness.
1) darkness, gloom
2) spiritual unreceptivity, calamity (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa