Psalms 88:18 — Word Study
WLCהִרְחַ֣קְתָּ מִ֭מֶּנִּי אֹהֵ֣ב וָרֵ֑עַ מְֽיֻדָּעַ֥י מַחְשָֽׁךְ׃
BSAto turnçâbab Water (Gate)mayim allkôl dayyôwm to strikenâqaph uponʻal unitednessyachad
| Greek | English | Parsing |
|---|---|---|
| הִרְחַ֣קְתָּ | you have removed far away | Verb, Hiphil, perfect second person masculine singular |
| מִ֭מֶּנִּי | from me | Preposition, suffix |
| אֹהֵ֣ב | [one who] loves | Verb, Qal, participle (active) masculine singular |
| וָרֵ֑עַ | and a friend | Conjunction, noun common masculine singular absolute |
| מְֽיֻדָּעַ֥י | acquaintances my | Verb pual participle (passive) masculine plural common, suffix |
| מַחְשָֽׁךְ׃ | darkness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have removed my beloved and my friend; darkness is my closest companion. |
| KJV | Lover and friend hast thou put far from me, and mine acquaintance into darkness. |
| ASV | Lover and friend hast thou put far from me, And mine acquaintance into darkness. |
| YLT | Thou hast put far from me lover and friend, Mine acquaintance [is] the place of darkness! |
| WEB | You have put lover and friend far from me, and my friends into darkness. |
| BBE | You have sent my friends and lovers far from me; I am gone from the memory of those who are dear to me. |
The translations agree on the core meaning of the verse, focusing on the themes of loss and darkness.
The structure features a main clause about removal and a subsequent clause stating the presence of darkness, emphasizing the emotional weight of the verse.







8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectעַל
verbסָבַב
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 88:18
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 Isolationgenerated
Psalm 88:18 captures a moment of deep sorrow where the psalmist feels abandoned by loved ones. This verse is part of a larger lament that expresses despair and a sense of being overwhelmed by darkness, reflecting the emotional turmoil experienced throughout the psalm. The psalmist's feelings resonate with themes of isolation and the longing for companionship, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 88:8 | You have removed my friends from me; You have made me repulsive to them; I am confined and cannot escape. |
| 2 | Psalm 31:11 | Among all my enemies I am a disgrace, and among my neighbors even more. I am dreaded by my friends— they flee when they see me on the street. |
| 3 | Psalm 38:11 | My beloved and friends shun my disease, and my kinsmen stand at a distance. |
| 4 | Job 19:12–15 | His troops advance together; they construct a ramp against me and encamp around my tent. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — הִרְחַ֣קְתָּ, hir.Chak.tagenerated
The word הִרְחַ֣קְתָּ (hir.Chak.ta) is a Hiphil verb meaning 'you have removed far away.' It indicates a deliberate action of creating distance, as seen in its root רָחַק (rachaq), which conveys the idea of separation or going far away.
In this verse, it emphasizes the psalmist's feeling of being cut off from those he loves, highlighting the emotional weight of abandonment and loss.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV and ASV, which all agree on the phrase 'You have removed my beloved and my friend.'
Where translations differ, they do so mainly in style rather than meaning, maintaining the core message of separation and darkness.
Sentence Structuregenerated
The main verb הִרְחַ֣קְתָּ governs the structure of the verse, indicating the action of removal. Following it is a prepositional phrase מִ֭מֶּנִּי that specifies from whom the beloved has been removed, and two noun phrases that identify the beloved and friend, culminating in the statement about darkness.
This structure emphasizes the central action of removal and the emotional impact of the loss felt by the psalmist.
Septuagint Backgroundgenerated
The Septuagint translates הִרְחַ֣קְתָּ as ἐκύκλωσάν, which suggests a sense of surrounding or encompassing, adding a layer of interpretation that reflects the psalmist's feeling of being enveloped by loss.
This choice of word indicates a broader context of isolation, as if the psalmist is not only separated but also surrounded by darkness.
In plain words — the whole versegenerated
Psalm 88:18 expresses the deep sorrow of the psalmist who feels abandoned by his loved ones. He states that darkness has become his closest companion, emphasizing his sense of isolation and despair.
Frequently Asked Questionsgenerated
It signifies a profound sense of loneliness and despair, where the absence of light represents emotional turmoil and isolation.
The psalmist feels abandoned due to the removal of beloved friends, which creates a deep emotional void and contributes to his lament.
This verse encapsulates the central theme of the psalm, which is a cry of distress and a feeling of being overwhelmed by darkness and isolation.
The psalmist's expression reminds us of the importance of acknowledging our feelings of grief and isolation, and the need for companionship during difficult times.
Reflection Questionsgenerated
- How do I cope with feelings of isolation or abandonment in my own life?
- What role does companionship play in my emotional well-being?
- In what ways can I support others who may be feeling lost or alone?
- How can I find light in moments of darkness, as described in this psalm?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 88:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLover and friend hast thou put far from me,.... This is mentioned in Psalms 88:8, and is here repeated; and the account is closed with it, to show that this was a most aggravating circumstance of his
Read John Gill on Psalms 88 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLover and friend hast thou put far from me, and mine acquaintance into darkness.
Read Robert Jamieson on Psalms 88 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 88:18 Lover and friend hast thou put far from me, [and] mine acquaintance into darkness.Ver. 18. Lover and friend, &c.] See Psalms 88:8, and mark how mournfully he concludeth; as doth also the Church, Lamentations 5:22.
Read John Trapp on Psalms 88 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) And mine acquaintance into darkness.—This is an erroneous rendering. Rather, My acquaintance is darkness, or, darkness is my friend, having taken the place of those removed. The feeling resembles Job 17:14; or we may illustrate by Tennyson’s lines:— “O sorrow, wilt thou live with me, No casual mistress, but a wife, My bosom friend, and half my life? As I confess it needs must be.”
Read Charles John Ellicott on Psalms 88 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Lover and friend] I have no comfort, and neither friend nor neighbour to sympathize with me. Mine acquaintance into darkness.] All have forsaken me; or מידעי מחשך meyuddai machsach, "Darkness is my companion." Perhaps he may refer to the death of his acquaintances; all were gone; there was none left to console him! That man has a dismal lot who has outlived all his old friends and acquaintances; well may such complain. In the removal of their friends they see little else than the triumphs of death. Khosroo, an eminent Persian poet, handles this painful subject with great delicacy and beauty in the following lines: - [---Persic---] Ruftem sauee khuteereh bekerestem bezar Az Hijereh…
Read AdamClarke on Psalms 88 →
CambridgeThe Cambridge Bible for Schools and Colleges18. Cp. Psalms 88:8; Psalms 38:11; Job 19:13. and mine acquaintance into darkness] A difficult phrase. Another possible rendering is, my familiar friends are darkness: darkness takes the place of friends: cp. Job 17:14. We take leave of this sad singer with his riddle unsolved, with no ray of light piercing the gloom; yet believing in the fact of God’s love though he can only see the signs of His wrath, appealing, like Job, to God, though God seems utterly hostile to him; assured that if he has any hope at all, it is in God alone. His faith has met its reward.
Read Cambridge on Psalms 88 →
Albert Barnes1798–1870Barnes' Notes on the BibleLover and friend hast thou put far from me - That is, Thou hast so afflicted me that they have forsaken me.
Read Albert Barnes on Psalms 88 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Lover and friend—The removal of these may well form the climax of his misery. All lost; not even the sympathy of friendship left to alleviate the horror of his despair.
Read Daniel Denison Whedon on Psalms 88 →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
You have removed my beloved and my friend; darkness is my closest companion.
You have put lover and friend far from me, and my friends into darkness.
You have removed my beloved and my friend; darkness is my closest companion.
You cause my friends and neighbors to keep their distance; those who know me leave me alone in the darkness.
Tyndale line
Lover and friend hast thou put far from me, and mine acquaintance into darkness.
Lover and friend hast thou put far from me, And mine acquaintance into darkness.
Lover and friend hast thou put far from me, and mine acquaintance into darkness.
Lover and friend hast thou put far from me, and my acquaintance into darkness.
My louers and friends hast thou put away from me, and mine acquaintance hid themselues.
Strictly literal
Lover and associate hast thou put far from me: my familiar friends are darkness.
Thou hast put far from me lover and friend, Mine acquaintance [is] the place of darkness!
You have put lover and friend far from me, || My acquaintance [is] the place of darkness!
(88:19) Thou hast removed far from me lover and friend, my acquaintances [are in] darkness.
You have removed every friend and acquaintance from me. My only acquaintance is the darkness.
From the Latin
For thou art the glory of their strength: and in thy good pleasure shall our horn be exalted.
Simplified
You have made my family and friends avoid me. Darkness is my only friend.
You have sent my friends and lovers far from me; I am gone from the memory of those who are dear to me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with five of the six words matching. The Septuagint's order and articles differ, reflecting its own interpretative style.
הִרְחַ֣קְתָּ מִ֭מֶּנִּי אֹהֵ֣ב וָרֵ֑עַ מְֽיֻדָּעַ֥י מַחְשָֽׁךְ׃
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 Psalms 88:18
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 רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
luvz (Ps 45:1, title).
See PSALMS.
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Abraham is signally honored in being called "the friend of God," Isa 41:8 Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. The same word occurs in Mt 20:13 22:12.
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVPsmpc/Sp1bs — Verb pual participle (passive) masculine plural common · suffixHVPsmpc/Sp1bs
מַחְשָׁךְ (machshak) refers to a dark place or darkness, often used poetically. It is derived from the root meaning darkness and can imply secrecy or a hiding place, including metaphorical uses like the grave. The Aramaic equivalent is חֲשׁוֹךְ (cha.shokh), also meaning darkness.
מַחְשָׁךְ n.m. dark place (poet.)
base
H4285 מַחְשָׁךְ dark place (poet.)
4285 machshak makh-shawk'
from 2821; darkness; concretely, a dark place:--dark(-ness,
place).
see HEBREW for 02821
מַחְשָׁךְ (mach.shakh) — darkness.
1) darkness, dark place, secrecy
1a) hiding-place
1b) dark region
1c) grave
Aramaic equivalent: cha.shokh (חֲשׁוֹךְ "darkness" H2816)
HNcmsa — 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,
