Ezekiel 32:7 — Word Study
WLCוְכִסֵּיתִ֤י בְכַבּֽוֹתְךָ֙ שָׁמַ֔יִם וְהִקְדַּרְתִּ֖י אֶת־ כֹּֽכְבֵיהֶ֑ם שֶׁ֚מֶשׁ בֶּעָנָ֣ן אֲכַסֶּ֔נּוּ וְיָרֵ֖חַ לֹא־ יָאִ֥יר אוֹרֽוֹ׃
BSAWhen I extinguish youkâbâh [quench, put out] I will coverkâçâh [hide from view, fill up hollows] the heavensshâmayim [the visible universe, the abode of God] and darkenqâdar [make mournful, be dark] their starskôwkâb [round or shining celestial bodies] I will coverkâçâh▸ [use a cloud to conceal] the sunshemesh [the celestial body] with a cloudʻânân [a collection of water vapor] ◂and the moonyârêach [the natural satellite of the earth] will notlôʼ give its lightʼôwr▸ [fail to provide, natural or spiritual illumination]
| Greek | English | Parsing |
|---|---|---|
| וְכִסֵּיתִ֤י | and I will cover | Verb, Piel, sequential perfect first person common singular |
| בְכַבּֽוֹתְךָ֙ | when extinguishing you | Preposition, verb piel infinitive construct common, suffix |
| שָׁמַ֔יִם | heavens | Noun common, masculine plural absolute |
| וְהִקְדַּרְתִּ֖י | and I will darken | Verb, Hiphil, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| כֹּֽכְבֵיהֶ֑ם | stars their | Noun common masculine plural construct, suffix |
| שֶׁ֚מֶשׁ | [the] sun | Noun common, both singular absolute |
| בֶּעָנָ֣ן | with cloud | Preposition, noun common masculine singular absolute |
| אֲכַסֶּ֔נּוּ | I will cover it | Verb piel imperfect first person common singular, suffix |
| וְיָרֵ֖חַ | and [the] moon | Conjunction, noun common masculine singular absolute |
| לֹא־ | not | Particle |
| יָאִ֥יר | it will give light | Verb, Hiphil, imperfect third person masculine singular |
| אוֹרֽוֹ׃ | light its | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When I extinguish you, I will cover the heavens and darken their stars. I will cover the sun with a cloud, and the moon will not give its light. |
| KJV | And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light. |
| ASV | And when I shall extinguish thee, I will cover the heavens, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give its light. |
| YLT | And in quenching thee I have covered the heavens, And have made black their stars, The sun with a cloud I do cover, And the moon causeth not its light to shine. |
| WEB | When I extinguish you, I will cover the heavens and make its stars dark. I will cover the sun with a cloud, and the moon won’t give its light. |
| BBE | And when I put out your life, the heaven will be covered and its stars made dark; I will let the sun be covered with a cloud and the moon will not give her light. |
Where they part company is in the interpretation of the imagery — see How Translations Differ.
One main clause introduces God's action, followed by two subordinate clauses detailing the consequences of that action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָרֵחַ
verbכָּסָה
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 — Ezekiel 32:7
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 Prophecy Against Egyptgenerated
Ezekiel 32:7 describes God's judgment on Egypt, expressing it through vivid imagery of cosmic darkness and covering. This verse is part of a larger oracle against the nation, emphasizing the consequences of their actions. The surrounding verses elaborate on the destruction and desolation that will come upon Egypt, illustrating the severity of God's judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 18:5–6 | Indeed, the lamp of the wicked is extinguished; the flame of his fire does not glow. |
| 2 | Proverbs 13:9 | The light of the righteous shines brightly, but the lamp of the wicked is extinguished. |
| 3 | Ezekiel 30:3–18 | For the day is near, the Day of the LORD is near. It will be a day of clouds, a time of doom for the nations. |
| 4 | Exodus 10:21–23 | Then the LORD said to Moses, “Stretch out your hand toward heaven, so that darkness may spread over the land of Egypt—a palpable darkness.” |
| 5 | 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. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — כָּסָה, ve.khi.sei.Tigenerated
The verb כָּסָה (*kacah*) is a Piel form meaning 'to cover' or 'to conceal.' It conveys the action of hiding something from view or filling up hollows, as seen in various biblical contexts. This word emphasizes the act of overwhelming or spreading over, which is significant in this verse as God declares His intention to cover the heavens.
In this verse, the use of כָּסָה illustrates God's authority to obscure the heavens, symbolizing the removal of light and glory from Egypt. The Piel stem indicates a causative action, reinforcing the idea that God actively brings about this covering as a form of judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses cover for כָּסָה and darken for קָדַר, consistent with the imagery of judgment.
Sentence Structuregenerated
The finite verb כִּסֵּיתִי governs the entire verse, indicating the primary action of covering. It is followed by a sequence of clauses that describe the effects of this action: the heavens, the stars, the sun, and the moon.
The structure emphasizes the sequence of God's actions, with each clause building upon the previous one to illustrate the comprehensive nature of the judgment being pronounced.
Septuagint Backgroundgenerated
The Septuagint translates כָּסָה as κατακαλύψω, which carries a similar meaning of covering or concealing. This choice aligns with the Hebrew intent to express judgment through obscurity.
The translation reflects a consistent understanding of God's action to obscure the heavens, reinforcing the theme of divine judgment present in both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Ezekiel 32:7 describes God's declaration that He will extinguish Egypt, covering the heavens and darkening celestial bodies. This imagery signifies judgment and the removal of glory from the nation, illustrating the severity of God's actions against them.
Frequently Asked Questionsgenerated
To cover the heavens signifies God's judgment, indicating a withdrawal of light and glory from Egypt.
The verse illustrates God's sovereignty over creation, demonstrating His power to darken the heavens and extinguish nations.
Darkening the stars symbolizes the loss of hope and guidance, representing the desolation that will come upon Egypt.
Light often symbolizes life and prosperity, while darkness represents judgment and death; this contrast emphasizes the severity of God's judgment.
Reflection Questionsgenerated
- What does the imagery of darkness in this verse reveal about God's judgment?
- How can we understand the concept of God covering the heavens in our own lives?
- What parallels can we draw between this judgment and other biblical accounts of divine intervention?
- How does the theme of light versus darkness play a role in our understanding of God's nature?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 32:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when I shall put thee out,.... As a candle is put out, or some great light or blazing torch is extinguished; such was the king of Egypt in his splendour and glory; but now should be like a lamp
Read John Gill on Ezekiel 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light.
Read Robert Jamieson on Ezekiel 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePut thee out; as a torch is extinguished, , so I will put out thy light, and turn thee into darkness. Cover the heaven; either by dark vapours that arise from blood and putrefying carcasses, which darken the heavens; or it is a description of great sorrows, fears, troubles, and perplexities; or else it may intimate particularly the total ruin of the whole kingdom, in which the best, greatest, and noblest parts are; as heaven suppose the government, the sun the king, the moon the queen, the stars the princes and nobles, bright lights the most eminent of the subjects for wisdom and understanding, and then the land the common people: all shall be covered with clouds, and darkness of misery…
Read Matthew Poole on Ezekiel 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 32:7 And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light.Ver. 7. And when I shall put thee out.] Or, Extinguish thee, who art for thy power and glory as one of the world’ s great luminaries. I will cover the heaven, &c.] So great a fume, or rather so vile a snuff, shall exhale, that the heavens shall seem to be muffled, &c. It shall be once again deep darkness over all the land of Egypt; another hyperbole. Hypallage poetica.
Read John Trapp on Ezekiel 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Make the stars thereof dark.—This verse follows very closely Isaiah 13:10, spoken of Babylon. In this and the following verse the judgments of God are described in the common prophetic figure of changes in the heavenly bodies. (See Note on Ezekiel 30:18, and references there.)
Read Charles John Ellicott on Ezekiel 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. I will cover the heaven] Destroy the empire. Make the stars thereof dark] Overwhelm all the dependent states. I will cover the sun] The king himself. And the moon shall not give her light.] The queen may be meant, or some state less than the kingdom.
Read AdamClarke on Ezekiel 32 →CambridgeThe Cambridge Bible for Schools and Colleges7. put thee out] i.e. extinguish thee. Pharaoh is regarded as a brilliant luminary; cf. Isaiah 14:12, “How art thou fallen from heaven, O shining one, morning star!” It is doubtful if there is any ref. to the constellation of the dragon. The dragon (Job 3:8; Job 9:13; Job 26:12) is not a constellation but a purely ideal representation of the eclipse or the storm-cloud which swallows up the lights of heaven. The phenomena in the verse are those usually characteristic of the dissolution of nature on the day of the Lord (Isaiah 13:10; Joe 2:31; Joe 3:15; Amos 8:9); but here they express rather the shock which creation receives when one so great meets with destruction.
Read Cambridge on Ezekiel 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7, 8. Instead of dark read “black.” Put thee out — That is, extinguish. This imagery of calamity and sorrow is very common among all oriental nations.
Read Daniel Denison Whedon on Ezekiel 32 →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
When I extinguish you, I will cover the heavens and darken their stars. I will cover the sun with a cloud, and the moon will not give its light.
When I extinguish you, I will cover the heavens and make its stars dark. I will cover the sun with a cloud, and the moon won’t give its light.
When I extinguish you, I will cover the heavens and darken their stars. I will cover the sun with a cloud, and the moon will not give its light.
When I extinguish you, I will cover the sky; I will darken its stars. I will cover the sun with a cloud, and the moon will not shine.
Tyndale line
And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light.
And when I shall extinguish thee, I will cover the heavens, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give its light.
And when I shall extinguish thee, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light.
And when I shall extinguish thee, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light.
And when I shall put thee out, I will couer the heauen, and make the starres thereof darke: I will couer the sunne with a cloude, and the moone shall not giue her light.
Strictly literal
And when I shall put thee out, I will cover the heavens, and make the stars thereof black; I will cover the sun with a cloud, and the moon shall not give her light.
And in quenching thee I have covered the heavens, And have made black their stars, The sun with a cloud I do cover, And the moon causeth not its light to shine.
And in quenching you I have covered the heavens, || And have made their stars black, || I cover the sun with a cloud, || And the moon does not cause its light to shine.
And I will cover up the heavens, when thou art quenched, and make their stars obscure: the sun will I cover up with a cloud, and the moon shall not let shine her light.
Then when I extinguish you, I will cover the heavens and darken their stars; I will cover the sun with clouds, and the moon will not shine its light.
From the Latin
And I will cover the heavens, when thou shalt be put out, and I will make the stars thereof dark: I will cover the sun with a cloud, and the moon shall not give her light.
Simplified
When I put out the light of your life, I will cover the heavens and darken their stars. I will use a cloud to cover the sun, and the moon will stop shining.
And when I put out your life, the heaven will be covered and its stars made dark; I will let the sun be covered with a cloud and the moon will not give her light.
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 in their wording for Ezekiel 32:7, with 12 of the 13 words matched. This indicates a shared understanding of the verse's message across these ancient texts.
וְכִסֵּיתִ֤י בְכַבּֽוֹתְךָ֙ שָׁמַ֔יִם וְהִקְדַּרְתִּ֖י אֶת־ כֹּֽכְבֵיהֶ֑ם שֶׁ֚מֶשׁ בֶּעָנָ֣ן אֲכַסֶּ֔נּוּ וְיָרֵ֖חַ לֹא־ יָאִ֥יר אוֹרֽוֹ׃
12 of the 13 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 Ezekiel 32:7
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.
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
Conj | V-Piel-1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
כָּבָה (kabah) is a Hebrew verb meaning to quench or extinguish, particularly in reference to fire or light. It has a range of uses, including both the action of putting out a flame and the state of being extinguished. The entries highlight its forms in different stems, such as Qal and Piel, which indicate the verb's active and causative aspects.
[כָּבָה] vb. be quenched, extinguished, go out, of fire or lamp
Qal be quenched, extinguished
Pi. quench, extinguish
base
H3518 כָּבָה be quenched, extinguished, go out, of fire or lamp .be quenched, extinguished
. quench, extinguish
3518 kabah kaw-baw'
a primitive root; to expire or (causatively) to extinguish
(fire, light, anger):--go (put) out, quench.
כָּבָה (ka.vah) — to quench.
1) to quench, put out, be put out, be quenched, be extinguished
1a) (Qal) to be quenched, be extinguished
1b) (Piel) to quench, extinguish
Prep | V-Piel-Inf-a | Suff — Preposition · verb piel infinitive construct common · suffixHR/Vpcc/Sp2ms
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
N-mp — Noun common · masculine plural absoluteHNcmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
קָדַר (qadar) is a Hebrew root meaning to be dark or ashy, often associated with mourning. It covers various forms, including the act of darkening or causing to mourn. The entries indicate uses in different stems, such as Qal for being dark and Hiphil for causing mourning. There is no significant disagreement among the lexicons.
קָדַר vb. be dark (dull-coloured, cf. Ar. Arabic be dirty)
Qal be dark
Hiph.
darken
cause to mourn
Hithp. and the heavens grew dark with clouds.
base
H6937 קָדַר
6937 qadar kaw-dar'
a primitive root; to be ashy, i.e. dark-colored; by
implication, to mourn (in sackcloth or sordid garments):--be
black(-ish), be (make) dark(-en), X heavily, (cause to) mourn.
קָדַר (qa.dar) — be dark.
1) to mourn, be dark
1a) (Qal) to be dark
1b) (Hiphil)
1b1) to darken
1b2) to cause to mourn
1c) (Hithpael) to grow dark
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
כּוֹכָב (kowkab) means 'star' and is likely derived from a root related to rolling or blazing. It can refer to a literal star or figuratively to a prince or significant figure, including associations with the Messiah and God's omniscience.
כּוֹכָב n.m. star
base
H3556 כּוֹכָב star
3556 kowkab ko-kawb'
probably from the same as 3522 (in the sense of rolling) or
3554 (in the sense of blazing); a star (as round or as
shining); figuratively, a prince:--star((-gazer)).
see HEBREW for 03522
see HEBREW for 03554
כּוֹכָב (ko.khav) — star.
1) star
1a) of Messiah, brothers, youth, numerous progeny, personification, God's omniscience (fig.)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
N-cs — Noun common · both singular absoluteHNcbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
עָנָן (anan) means 'cloud' and can refer to a cloud-mass or a theophanic cloud, which is a divine manifestation. It is derived from the root word עָנָה (anah). The term is used in contexts related to weather and divine presence.
עָנָן 87 n.m. cloud-mass, cloud
cloud-mass
cloud of incense
base
H6051 עָנָן cloud-mass, cloud
6051 `anan aw-nawn'
from 6049; a cloud (as covering the sky), i.e. the nimbus or
thunder-cloud:--cloud(-y).
see HEBREW for 06049
עָנָן (a.nan) — cloud.
1) cloud, cloudy, cloud-mass
1a) cloud-mass (of theophanic cloud)
1b) cloud
Aramaic equivalent: a.nan (עֲנָן "cloud" H6050)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
kloud (`anan, `abh; nephele, nephos):
I. Clouds in Palestine.
In the Bible few references are found of particular clouds or of clouds in connection with the phenomena of the weather conditions. The weather in Palestine is more even and has less variety than that in other lands. It is a long, narrow country with sea on the West and desert on the East. The wind coming from the West is always moist and brings clouds with it. If the temperature over the land is low enough the clouds will be condensed and rain will fall, but if the temperature is high, as in the five months of summer, there can be no rain even though clouds are seen. As a whole the winter is cloudy and the summer clear.
Cloud
The Hebrew so rendered means “a covering,” because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex. 16:10; 33:9; Num. 11:25; 12:5; Job 22:14; Ps. 18:11). A “cloud without rain” is a proverbial saying, denoting a man who does not keep his promise (Prov. 16:15; Isa. 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15;
The shelter given, and refreshment of rain promised, by clouds give them their peculiar prominence in Oriental imagery. When a cloud appears rain is ordinarily apprehended, and thus the "cloud without rain" becomes a proverb for the man of promise without performance. (Proverbs 16:15; Isaiah 18:4; 25:5; Jude 1:12) comp. Prov 25:14 The cloud is a figure of transitoriness, (Job 30:15; Hosea 6:4) and of whatever intercepts divine favor or human supplication. (Lamentations 2:1; 3:44) A bright cloud at times visited and rested on the mercy-seat. (
PILLAR OF, the miraculous token of the divine presence and care, Ex 14:24 16:10 Nu 12:5, which guided the Israelites in the desert; it was a means of protection and perhaps of shade by day, and gave them light by night, Ex 13:21,22 14:19,20. By it God directed their movements, Nu 9:15-23 14:14 De 1:33. See the beautiful application of the image to the future church in Isa 4:5.
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-Imperf-1cs | Suff — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp3ms
יָרֵחַ (yareach) means 'moon,' particularly in a poetic context. It is derived from a root related to another word, but the entries do not elaborate on its usage in specific verses.
יָרֵחַ n.m. moon, esp. poet.
base
H3394 יָרֵחַ moon, esp. poet.
3394 yareach yaw-ray'-akh
from the same as 3391; the moon:--moon. Yrechow. See
3405.
see HEBREW for 03391
see HEBREW for 03405
יָרֵחַ (ya.re.ach) — moon.
moon
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
moon (yareach; meaning obscure--probably "wanderer"; by some given as "paleness"; selene): The moon was very early worshipped by the nations of the Far East as a divinity or the representative of one or more deities. These deities were both masculine and feminine. In Assyria and Babylonia the most common name for the moon-god was Sin or Sen. In Babylonia he was also called Aku and Nannara. In Egypt the moon was representative of several deities, all masculine. The chief of these was Thoth the god of knowledge, so called because the moon was the measurer of time. Babylonia has, also, Aa, the goddess of the moon, as the consort of the sun, while her equivalent was known in Phoenicia as Ashtaroth-karnaim. This personification and worship of the moon among the nations who were neighbors to Palestine was but part of an elaborate Nature-worship found among these people. Nor was this worship…
Moon
Heb. yareah, from its paleness (Ezra 6:15), and lebanah, the “white” (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun “for signs, and for seasons, and for days, and years” (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and…
The moon held an important place in the kingdom of nature, as known to the Hebrews. Conjointly with the sun, it was appointed "for signs and for seasons, and for days and years;" though in this respect it exercised a more important influence, if by the "seasons" we understand the great religious festivals of the Jews, as is particularly stated in (Psalms 104:19) and more at length in Ecclus 43:6,7. The worship of the moon prevailed extensively among the nations of the East, and under a variety of aspects. It was one of the only two deities which commanded the reverence of all the Egyptians. The worship of the heavenly bodies is referred to in (Job 31:26,27) and Moses directly warns the Jews against it. (4:19) In the figurative language of Scripture, the moon is frequently…
This beautiful and stately ruler of the night, Ge 1:16, is one of the chief witnesses to mankind of the goodness, wisdom, and power of the Creator, Ps 8:3; and as receiving all its light from the sun, and reflecting it on all around, it is a striking image of the church of Christ. In the clear sky of the East, the moon shines with peculiar brilliancy; and it was worshipped by most nations of antiquity, either directly, or as an idol-goddess under the name of Ashtoreth, Artemis, Diana, Hecate, Meni, Mylitta, Maja, etc. The Hebrews were specially cautioned against this form of idolatry, De 4:19 17:3; and yet fell into it; 2Ki 21:3
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
אוֹר (or) is a Hebrew verb meaning to be or become light, covering various contexts such as shining of the sun, illumination by celestial bodies, and lighting lamps. It has different forms: Qal (to shine), Niphal (to be illuminated), and Hiphil (to give light). The entries emphasize both literal and metaphorical uses, including making one's face shine and enlightening the eyes.
[אוֹר] 43 vb. be or become light
Qal;—become light, shine of sun (esp. in early morn.)
Niph.—become lighted up of day-break
Hiph.—
give light, of sun, moon & stars
light up, cause to shine, shine
light a lamp
lighten, of the eyes
make shine, of face of God
base
H215 אוֹר be or become light .—become light, shine of sun (esp. in early morn.)
.—become lighted up of day-break
.— . give light, of sun, moon & stars
. light up, cause to shine, shine
. light a lamp
. lighten, of the eyes
. make shine, of face of God
215 'owr ore
a primitive root; to be (causative, make) luminous (literally
and metaphorically):--X break of day, glorious, kindle, (be,
en-, give, show) light (-en, -ened), set on fire, shine.
אוֹר (or) — to light.
1) to be or become light, shine
1a) (Qal)
1a1) to become light (day)
1a2) to shine (of the sun)
1a3) to become bright
1b) (Niphal)
1b1) to be illuminated
1b2) to become lighted up
1c) (Hiphil)
1c1) to give light, shine (of sun, moon, and stars)
1c2) to illumine, light up, cause to shine, shine
1c3) to kindle, light (candle, wood)
1c4) lighten (of the eyes, his law, etc)
1c5) to make shine (of the face)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
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…
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
HNcfsc/Sp3ms — Noun common feminine singular construct · suffixHNcfsc/Sp3ms