Lamentations 3:2 — Word Study
WLCאוֹתִ֥י נָהַ֛ג וַיֹּלַ֖ךְ חֹ֥שֶׁךְ וְלֹא־ אֽוֹר׃
BSAHe has driven me awaynâhag■ [forced me to depart, led me into exile] in darknesschôshek [spiritual gloom, misery] instead oflôʼ lightʼôwr [happiness, spiritual illumination, God's presence]
| Greek | English | Parsing |
|---|---|---|
| אוֹתִ֥י | the object marker me | Particle, suffix |
| נָהַ֛ג | he has driven | Verb, Qal, perfect third person masculine singular |
| וַיֹּלַ֖ךְ | and he has made walk | Verb, Hiphil, sequential imperfect third person masculine singular |
| חֹ֥שֶׁךְ | darkness | Noun common, masculine singular absolute |
| וְלֹא־ | and not | Conjunction, particle |
| אֽוֹר׃ | light | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He has driven me away and made me walk in darkness instead of light. |
| KJV | He hath led me, and brought me into darkness, but not into light. |
| ASV | He hath led me and caused me to walk in darkness, and not in light. |
| YLT | Me He hath led, and causeth to go [in] darkness, and without light. |
| WEB | He has led me and caused me to walk in darkness, and not in light. |
| BBE | By him I have been made to go in the dark where there is no light. |
Where they part company is in the rendering of וַיֹּלַ֖ךְ — see How Translations Differ.
The sentence is structured around two main actions, with adverbial phrases clarifying the conditions of those actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָהַג
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 — Lamentations 3:2
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 — A Lament of Sufferinggenerated
Lamentations 3:2 expresses the anguish of a man who feels driven away by God and forced to walk in darkness. This verse captures the profound sense of isolation and despair, reflecting a deep emotional and spiritual struggle. It is part of a larger lament that details the suffering experienced under divine wrath, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 3:53–55 | They dropped me alive into a pit and cast stones upon me. |
| 2 | Lamentations 2:1 | How the Lord has covered the Daughter of Zion with the cloud of His anger! He has cast the glory of Israel from heaven to earth. He has abandoned His footstool in the day of His anger. |
| 3 | Deuteronomy 28:29 | and at noon you will grope about like a blind man in the darkness. You will not prosper in your ways. Day after day you will be oppressed and plundered, with no one to save you. |
| 4 | Job 18:18 | He is driven from light into darkness and is chased from the inhabited world. |
| 5 | Job 30:26 | But when I hoped for good, evil came; when I looked for light, darkness fell. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נָהַ֛ג, na.Haggenerated
The verb נָהַג (na.Hag) means 'to lead' or 'to drive.' It is in the perfect tense, indicating a completed action by a third person masculine singular subject. This word conveys the sense of being forcefully guided or led, often in a negative context, as seen here.
In this verse, it emphasizes the speaker's feeling of being driven away from light and into darkness, highlighting a loss of direction and hope.
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 finite verbs נָהַ֛ג and וַיֹּלַ֖ךְ govern the clauses, with the first indicating the action of being driven away and the second indicating the action of being made to walk. The structure reflects a cause-and-effect relationship, where the speaker's abandonment leads to a journey in darkness.
The word order emphasizes the actions taken by the subject, creating a stark contrast between the darkness and the absence of light.
Septuagint Backgroundgenerated
The Septuagint translates נָהַ֛ג as παρέλαβέν (to take or receive), which suggests a different nuance, focusing on the act of being taken away rather than driven. This choice may reflect an interpretative angle on the speaker's experience of suffering.
The translation of וַיֹּלַ֖ךְ as ἀπήγαγεν (to lead away) aligns with the theme of being led into a state of despair.
In plain words — the whole versegenerated
Lamentations 3:2 expresses a man's deep sorrow as he feels abandoned by God. He describes being driven away and forced to walk in darkness instead of experiencing light. This verse reveals the emotional turmoil and despair of the speaker, highlighting the contrast between light and darkness.
Frequently Asked Questionsgenerated
To be driven away signifies a sense of abandonment and separation from God, leading to feelings of despair.
Walking in darkness symbolizes a state of hopelessness and spiritual gloom, contrasting with the joy and illumination that light represents.
This verse encapsulates the themes of suffering and divine judgment that permeate the book of Lamentations, reflecting the anguish of the people.
While darkness often signifies despair, it can also represent a time of testing or preparation before a new beginning, as seen in various biblical narratives.
Reflection Questionsgenerated
- In what ways have I experienced feelings of abandonment or despair in my own life?
- How can I find light in times of darkness and uncertainty?
- What does it mean for me to walk in the light of God's presence?
- How can I support others who are feeling lost or in darkness?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Lamentations 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe hath led me, and brought [me into] darkness,.... Which oftentimes signifies distress, calamity, and affliction, of one sort or another: thus the Jews were brought into the darkness of captivity;
Read John Gill on Lamentations 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe hath led me, and brought me into darkness, but not into light. I am the man that hath seen affliction - Jeremiah's own affliction in the dungeon of Malchiah (Jeremiah 38:6): that of his countrymen also in the siege.
Read Robert Jamieson on Lamentations 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDarkness in Scripture (metaphorically taken) signifies ignorance, sin, and misery; and light signifies knowledge, a state of grace, or a state of mirth and jollity; they are both here taken in the latter sense, as light is taken, ; and also darkness is used, . The sense is, God hath not brought me into a joyful and prosperous, but into a sad and calamitous, estate and condition.
Read Matthew Poole on Lamentations 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 3:2 He hath led me, and brought [me into] darkness, but not [into] light.Ver. 2. He hath led me and brought me into darkness.] Perstat semper in metaphora a pastoritia, say some, who by rod in the foregoing verse understand God’ s shepherd’ s wand, wherewith, when he is displeased, he driveth his unruly sheep into dark and dangerous places.
Read John Trapp on Lamentations 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Into darkness.—The moral darkness of perplexity as well as misery. The cry of the mourner was like that of Ajax (Hom. Il. xvii. 647), “Slay me if thou wilt, but slay me in the light.”
Read Charles John Ellicott on Lamentations 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. He hath - brought me into darkness] In the sacred writings, darkness is often taken for calamity; light, for prosperity.
Read AdamClarke on Lamentations 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Darkness — Calamity. Light — Prosperity.
Read Daniel Denison Whedon on Lamentations 3 →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
He has driven me away and made me walk in darkness instead of light.
He has led me and caused me to walk in darkness, and not in light.
He has driven me away and made me walk in darkness instead of light.
He drove me into captivity and made me walk in darkness and not light.
Tyndale line
He hath led me, and brought me into darkness, but not into light.
He hath led me and caused me to walk in darkness, and not in light.
He hath led me and caused me to walk in darkness and not in light.
He hath led me, and brought me into darkness, but not into light.
He hath ledde mee, and brought me into darkenes, but not to light.
Strictly literal
Me hath he led, and brought into darkness, and not into light.
Me He hath led, and causeth to go [in] darkness, and without light.
He has led me, and causes to go [in] darkness, and without light.
Me hath he driven out, and led into darkness, but not into light.
He drove me away and caused me to walk in darkness rather than light.
From the Latin
Aleph. He hath led me, and brought me into darkness, and not into light.
Simplified
He has driven me away, forcing me to walk in darkness instead of the light.
By him I have been made to go in the dark where there is no 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 of Lamentations 3:2 states, "אוֹתִ֥י נָהַ֛ג וַיֹּלַ֖ךְ חֹ֥שֶׁךְ וְלֹא־ אֽוֹר׃" which translates to "He has driven me away and made me walk in darkness instead of light." The Septuagint aligns closely with the Masoretic Text, matching five of the six words, though it presents them in a different order and structure. This indicates a strong agreement in content between these two ancient witnesses. However, the exact wording and arrangement differ, reflecting the translation choices and linguistic style of the Greek version. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, thus reinforcing the consensus found in the Masoretic Text and the Septuagint.
אוֹתִ֥י נָהַ֛ג וַיֹּלַ֖ךְ חֹ֥שֶׁךְ וְלֹא־ אֽוֹר׃
5 of the 6 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 Lamentations 3:2
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.
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/Sp1bs — Particle · suffixHTo/Sp1bs
נָהַג (nahag) is a Hebrew verb meaning to drive, lead, or guide. It can refer to driving animals or chariots, as well as guiding oneself or others. Additionally, in the Piel form, it can mean to moan or lament. The word appears in contexts that emphasize both physical guidance and emotional expression.
נָהַג vb. drive, conduct
Qal
drive
fig. my heart behaving itself in wisdom
Pi.
drive away, lead off
lead on, guide
cause to drive
H5090a נָהַג drive, conduct .. drive
. fig. my heart behaving itself in wisdom
. . drive away, lead off
. lead on, guide
. cause to drive
H5090b נָהַג Pi. moan, lament
5090 nahag naw-hag'
a primitive root; to drive forth (a person, an animal or
chariot), i.e. lead, carry away; reflexively, to proceed (i.e.
impel or guide oneself); also (from the panting induced by
effort), to sigh:--acquaint, bring (away), carry away, drive
(away), lead (away, forth), (be) guide, lead (away, forth).
נָהַג (na.hag) — to lead.
1) to drive, lead, guide, conduct
1a) (Qal)
1a1) to drive, lead on, drive away, drive off
1a2) to behave itself (fig.) (of heart)
1b) (Piel)
1b1) to drive away, lead off
1b2) to lead on, guide, guide on
1b3) to cause to drive
נָהַג (na.hag) — to moan.
(Piel) to moan, lament
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vhw3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
wok (peripatein): Aside from its frequent occurrence in the usual sense, the word "walk" is used figuratively of conduct and of spiritual states. (1) Observance of laws or customs: "Thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs" (Ac 21:21). (2) Of the spiritual life: "If we walk in the light, as he is in the light" (1Joh 1:7); "That like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life" (Ro 6:4); "Walk by the Spirit, and ye shall not fulfill the lust of the flesh" (Ga 5:16); "For we walk by faith, not by sight"…
Is often figuratively used to denote a man’s mode of life, or his spiritual character, course, and relations, Eze 11:20. He may walk as a carnal or as a spiritual man, Ro 8:1; with God, or in ignorance and sin, Ge 5:24 1Jo 5:21; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ’s favor here and in heaven, Ps 89:15 Re 3:4.
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,
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…