Psalms 105:39 — Word Study
WLCפָּרַ֣שׂ עָנָ֣ן לְמָסָ֑ךְ וְ֝אֵ֗שׁ לְהָאִ֥יר לָֽיְלָה׃
BSAHe spreadpâras■ [stretched out, to cover] a cloudʻânân as a coveringmâçâk [a veil, for hiding or protection] and a fireʼêsh [burning, flame] to light upʼôwr [to give illumination, physically or spiritually] the nightlayil [a time of darkness, adversity, or hardship]
| Greek | English | Parsing |
|---|---|---|
| פָּרַ֣שׂ | he spread out | Verb, Qal, perfect third person masculine singular |
| עָנָ֣ן | a cloud | Noun common, masculine singular absolute |
| לְמָסָ֑ךְ | to a covering | Preposition, noun common masculine singular absolute |
| וְ֝אֵ֗שׁ | and fire | Conjunction, noun common both singular absolute |
| לְהָאִ֥יר | to give light | Preposition, verb hiphil infinitive construct common |
| לָֽיְלָה׃ | night | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He spread a cloud as a covering and a fire to light up the night. |
| KJV | He spread a cloud for a covering; and fire to give light in the night. |
| ASV | He spread a cloud for a covering, And fire to give light in the night. |
| YLT | He hath spread a cloud for a covering, And fire to enlighten the night. |
| WEB | He spread a cloud for a covering, fire to give light in the night. |
| BBE | A cloud was stretched over them for a cover; and he sent fire to give light in the night. |
Where they part company is לְמָסָךְ — see How Translations Differ.
The main clause is followed by two phrases that describe the purpose of the cloud and fire, indicating their roles in God's provision.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּרַשׂ
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 — Psalms 105:39
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 — God's Guidance in the Exodusgenerated
Psalm 105:39 describes how God provided for the Israelites during their time in the wilderness. He spread a cloud to cover them and a fire to light their way at night. This reflects His protective and guiding nature, ensuring they were safe and illuminated in their journey through darkness, much like the guidance seen in Exodus 13:21-22.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:14 | He led them with a cloud by day and with a light of fire all night. |
| 2 | Exodus 13:21–22 | And the LORD went before them in a pillar of cloud to guide their way by day, and in a pillar of fire to give them light by night, so that they could travel by day or night. |
| 3 | Exodus 14:24 | At morning watch, however, the LORD looked down on the army of the Egyptians from the pillar of fire and cloud, and He threw their camp into confusion. |
| 4 | Numbers 9:15–22 | On the day that the tabernacle, the Tent of the Testimony, was set up, the cloud covered it and appeared like fire above the tabernacle from evening until morning. |
| 5 | Nehemiah 9:12–19 | You led them with a pillar of cloud by day and a pillar of fire by night, to light for them the way in which they should travel. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — פָּרַשׂ, pa.Rasgenerated
The verb פָּרַשׂ (pa.Ras) means to spread out or scatter. It can describe both physical actions, like stretching something over an area, and figurative actions, such as spreading influence or presence.
In this verse, it emphasizes God's action in providing a protective covering for His people. The perfect tense indicates a completed action, showing that God has already established this protection.
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 verb פָּרַשׂ, He spread out, governs the entire verse, with two objects: עָנָן (a cloud) and אֵשׁ (and fire). The structure indicates that both elements are part of God's provision.
The prepositional phrase לְמָסָךְ (as a covering) and the infinitive phrase לְהָאִיר (to light) describe the purpose of the cloud and fire, showing their roles in providing protection and illumination.
Septuagint Backgroundgenerated
The Septuagint translates פָּרַשׂ as διεπέτασεν, which also means 'to spread out' but carries a nuance of extending over a larger area. This choice emphasizes God's expansive protection.
The term for עָנָן is rendered as νεφέλην, which indicates a cloud, particularly in a divine context, reinforcing the idea of God's presence among His people.
In plain words — the whole versegenerated
Psalm 105:39 tells us that God spread a cloud to cover His people and a fire to give them light at night. This shows how God protected and guided the Israelites during their journey, providing safety and illumination in the darkness.
Frequently Asked Questionsgenerated
The cloud represents God's protective presence, shielding the Israelites during their travels.
Fire symbolizes guidance and illumination, showing that God not only protected but also led His people through the night.
This verse reflects God's miraculous provision during the Exodus, where He guided the Israelites with a cloud by day and a fire by night.
We learn that God is both a protector and a guide, providing for His people in times of need and darkness.
Reflection Questionsgenerated
- In what ways has God provided protection in your own life?
- How can you seek guidance from God during difficult times?
- What does it mean to you that God is both a protector and a guide?
- How can you share the story of God's guidance with others?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate God's care for His people, highlighting the protective and guiding nature of His presence.
He now proceeds to the divine blessings which were conferred upon them as they wandered in the desert. "He spread out a cloud to be their covering: and fire to give them light in the night season" [Early Church Fathers on Psalms 105 →
“And when Moses had gone up, a cloud covered the mountain.” Just as the mountain on which Moses received the law designates the height of the perfection that was written down in that law,Early Church Fathers on Psalms 105 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 105:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe spread a cloud for a covering,.... That is, the Lord spread one over their heads as an "umbrella", to protect them from the heat of the sun; this refers to the pillar of cloud, Exodus 13:20,
Read John Gill on Psalms 105 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe spread a cloud for a covering; and fire to give light in the night. He spread a cloud for a covering - or protection during their marches. While they were encamped, the cloud rested over the tabernacle (Numbers 10:34).
Read Robert Jamieson on Psalms 105 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor a covering, to protect them from the heat of the sun, which in that hot and open country had otherwise been intolerable to them, especially in so long a journey.
Read Matthew Poole on Psalms 105 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 105:39 He spread a cloud for a covering; and fire to give light in the night.Ver. 39. He spread a cloud] It must needs be a very large one that could cover such an army from the extraordinary heats there; for the deserts of Arabia are extreme hot, both by reason of the climate and also of the sand’ s reflecting the sunbeams. So still upon all the glory (the Church) shall be a covering, Isaiah 4:5. And fire to give light, &c.] A fiery pillar against the error, terror, and danger of the darkness. See Nehemiah 9:19.
Read John Trapp on Psalms 105 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(39) Cloud.—As in Isaiah 4:5. The reason assigned for the cloud in the historical books is lost sight of. Instead of a pillar marking the line of march, or as a protection against the pursuing foe, it is a canopy for protection from the sun. Sir Walter Scott expresses the same idea in Rebecca’s hymn.
Read Charles John Ellicott on Psalms 105 →CambridgeThe Cambridge Bible for Schools and Colleges39. Exodus 13:21-22; Exodus 14:19-20. But here the cloud is regarded as a canopy to shelter them from the burning rays of the sun in the desert, rather than as a protection from the Egyptians. Cp. Isaiah 4:5-6.
Read Cambridge on Psalms 105 →Albert Barnes1798–1870Barnes' Notes on the BibleHe spread a cloud for a covering - See the notes at Psalms 78:14.
Read Albert Barnes on Psalms 105 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible39. He spread a cloud for a covering—The “cloud” was for a screen from the sun’s heat by day, and for a light by night, and to indicate the times and directions of their marches.
Read Daniel Denison Whedon on Psalms 105 →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 spread a cloud as a covering and a fire to light up the night.
He spread a cloud for a covering, fire to give light in the night.
He spread a cloud as a covering and a fire to light up the night.
He spread out a cloud for a cover, and provided a fire to light up the night.
Tyndale line
He spread a cloud for a covering; and fire to give light in the night.
He spread a cloud for a covering, And fire to give light in the night.
He spread a cloud for a covering; and fire to give light in the night.
He spread a cloud for a covering; and fire to give light in the night.
He spred a cloude to be a couering, and fire to giue light in the night.
Strictly literal
He spread a cloud for a covering, and fire to give light in the night.
He hath spread a cloud for a covering, And fire to enlighten the night.
He has spread a cloud for a covering, || And fire to enlighten the night.
He spread out a cloud for a covering, and fire to give light in the night.
He spread a cloud for a covering and made a fire to light up the night.
From the Latin
And was defiled with their works: and they went aside after their own inventions.
Simplified
He spread a cloud above them as a covering, and at night a fire to give them light.
A cloud was stretched over them for a cover; and he sent fire to give light in the night.
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 reads: 'He spread a cloud as a covering and a fire to light up the night.' The Septuagint agrees with the Masoretic Text in meaning, matching all six words, although its word order and articles differ due to its Greek structure. The Dead Sea Scrolls, specifically 4Q87 and 11Q5, also align closely with the Masoretic Text, containing the essential phrases but with some words either partially restored or supplied by an editor. Overall, the core message remains consistent across these ancient witnesses, affirming the text's integrity.
פָּרַ֣שׂ עָנָ֣ן לְמָסָ֑ךְ וְ֝אֵ֗שׁ לְהָאִ֥יר לָֽיְלָה׃
6 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.
[פרש] ענן למסך ואש להאיר לילה
4 words on the leather — 1 partly restored, 1 supplied entire by an editor.
[פרש] [ענן] [למסך] [ואש] [להאיר] לילה
1 word on the leather — 5 supplied entire by an editor.
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 Psalms 105:39
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.
פָּרַשׂ (paras) is a Hebrew verb meaning to spread out or scatter. It encompasses actions like breaking apart, dispersing, and stretching forth. The word appears in various forms, including Qal (to spread), Niphal (to be scattered), and Piel (to scatter). The entries collectively highlight its use in contexts of spreading or scattering, but do not provide specific verse references.
פָּרַשׂ vb. spread out, spread
Qal
spread out
spread
Niph. they shall be scattered
Pi.
spread out
= scatter
base
H6566 פָּרַשׂ spread out, spread
6566 paras paw-ras'
a primitive root; to break apart, disperse, etc.:--break,
chop in pieces, lay open, scatter, spread (abroad, forth,
selves, out), stretch (forth, out).
פָּרַשׂ (pa.ra.s) — to spread.
1) to spread, spread out, stretch, break in pieces
1a) (Qal)
1a1) to spread out, display
1a2) to spread over
1b) (Niphal) to be scattered, be spread out
1c) (Piel)
1c1) to spread out
1c1) to scatter
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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.
מָסָךְ (masakh) refers to a covering or screen, often associated with the tabernacle. It is derived from the root meaning to cover, and encompasses terms like curtain and hanging. The entries consistently highlight its function as a veil or protective layer.
מָסָךְ n.[m.] covering, screen
base
H4539 מָסָךְ covering, screen
4539 macak maw-sawk'
from 5526; a cover, i.e. veil:--covering, curtain, hanging.
see HEBREW for 05526
מָסָךְ (ma.sakh) — covering.
1) covering, rag, screen
1a) covering
1b) screen (of the tabernacle)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
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)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
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…
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in