StrongerBible

ophel

אֹפֶל

HebrewH0652darkness, gloom, ...

Appears 9 times · tap a cell to see the verses

Job 3:6Job 10:22 (2×)Job 23:17Job 28:3Job 30:26Psa 11:2Psa 91:6Isa 29:18
Root family
Word studyResearch-gradeOH-felnoun

What ophel means

gloom: darkness, in a rare word Hebrew poets use for the dark of the grave, of hidden violence, and of disaster

TranslatabilityApproximateCertaintyStrong

This is one of the Bible's words for darkness, and a rare one: it appears about nine times, always in poetry, and five of those are in Job. The everyday Hebrew word for darkness (חֹשֶׁךְ) turns up dozens of times in every kind of writing, from the opening lines of Genesis on. Reaching past that common word for this one is a little like choosing "gloom" over "dark" in English. The sense is much the same; the choice is deliberate, and the writing is lifted.

Where the word shows up tells you more than the word itself does. Its settings are the land of the dead, the deepest shafts miners dig, the night a sufferer wishes had never happened, the cover an archer shoots from, and the sightlessness God promises to end. That company is why the word feels heavier than a plain "dark." In Job's picture of the world of the dead it is stacked together with other darkness words, among them "deep shadow" (צַלְמָוֶת), not because each names a different grade of blackness but because heaping them up is how Hebrew poetry overwhelms.

From there the word moves easily from real dark to sheer disaster. Job's flattest use of it has no night in it at all: he hoped for light and got gloom, meaning he hoped for good and got ruin. Isaiah runs the same image the other way, promising that the gloom the blind live in is exactly what the coming age will take away.

Nuances

1athe blackness of places light never reaches: the world of the dead, and the depths under the earth
TranslatabilityDirect
Job 10:22 (2×)Job 28:3
1bdarkness called down on a day as a power that swallows it up
Job 3:6
1cthe dark as cover for what is meant to stay unseen and is deadly
Psa 11:2Psa 91:6
1dgloom as ruin: the disaster that arrives where light was hoped for
TranslatabilityPartial
Job 23:17Job 30:26
1ethe darkness of blindness, which God promises to lift
Isa 29:18

Disputed

Whether אֹפֶל denotes a thicker or deeper darkness than the ordinary word חֹשֶׁךְ, or is simply a rarer poetic word for the same thing.

  • majorityIt is a rarer, poetic synonym rather than a stronger grade of darkness. The four darkness terms heaped up at Job 10:21-22 (חֹשֶׁךְ, צַלְמָוֶת, עֵיפָה, אֹפֶל) work by intensification and parallelism, not as a calibrated scale, and the deathly force felt in אֹפֶל comes from the contexts poets chose for it (Sheol, un-creation, calamity) rather than from a lexical feature. Isaiah 29:18 pairs it with חֹשֶׁךְ in plain synonymous parallelism.; Helmer Ringgren, "חשׁך", in Theological Dictionary of the Old Testament; HALOT, s.v. אֹפֶל; David J. A. Clines, ed., The Dictionary of Classical Hebrew, s.v. אֹפֶל
  • minorityThe noun denotes thick darkness specifically, the dark that falls once the sun has set, and Hebrew's darkness terms mark degrees of obscurity that English cannot match.; Wilhelm Gesenius, Hebrew and Chaldee Lexicon to the Old Testament Scriptures, s.v. אֹפֶל ("darkness, especially thick, a poet. word"); Albert Barnes, Notes on the Book of Job, at Job 10:22

What scholars say about ophel

אֹפֶל is a masculine noun of the root אפל, standing beside the adjective אָפֵל, the feminine noun אֲפֵלָה, and the rarer מַאֲפֵל / מַאְפֵּלְיָה (Jer 2:31). BDB records it as "darkness, gloom (only in poetry)," always absolute, and sorts the occurrences under two heads: darkness proper (of night, Ps 91:6; of the deep earth or mine, Job 28:3; of the underworld, Job 10:22; personified, Job 3:6; figurative of spiritual darkness, Isa 29:18; of secrecy and treachery, Ps 11:2), and especially figurative of calamity (Job 23:17; Job 30:26, opposite אוֹר). Gesenius glosses "darkness, especially thick, a poet. word," which is the source of the widespread claim that the noun denotes a denser dark than חֹשֶׁךְ, a reading Albert Barnes pressed at Job 10:22. HALOT and DCH give the plain gloss "darkness / gloom" (DCH by editorial policy offering usage description rather than comparative etymology), and TDOT, NIDOTTE and TLOT treat the word inside the larger חשׁך word-group article (Ringgren, Nielsen) rather than granting it a freestanding entry, a reflection of its rarity. The dominant modern assessment is that the four terms heaped up at Job 10:21-22 (חֹשֶׁךְ, צַלְמָוֶת, עֵיפָה, אֹפֶל) function by intensification and parallelism rather than as a calibrated scale, so the word is best described as a rarer, poetic synonym of חֹשֶׁךְ whose deathly connotations are contextual. Etymology is unresolved: the standard proposal compares Arabic ʾafala, "to set, decline" (of a heavenly body), yielding darkness as the condition following the setting of light, while the sometimes-cited Akkadian apālu means "to answer, pay, be late" and supplies no semantic bridge, the ordinary Akkadian darkness vocabulary (ekletu, from ekēlu) being unrelated; no securely attested cognate meaning "be dark" is established in Ugaritic, Ethiopic or Old South Arabian. The versions heard an ordinary darkness word: LXX σκότος at Job 3:6, Job 28:3, Ps 90:6 (MT 91:6) and Isa 29:18, γνόφος at Job 23:17, paraphrase (κακῶν) at Job 30:26, and heavy compression at Job 10:22, with ζόφος notably absent; Jerome renders tenebrae, using caligo for parallel gloom terms and tenebrosus adjectivally at Job 3:6. Since Fishbane's 1971 study of the creation pattern, Job 3 has widely been read as an ironic reversal of Gen 1:1-2:4a, which makes the אֹפֶל of Job 3:6 anti-creation rather than merely night (Perdue, Balentine, with Häner refining the allusion as ironic). The netherworld imagery of Job 10:21-22 is illuminated by Mesopotamian bīt ekleti ("house of darkness") texts, used comparatively by Tromp and Hays, with Johnston urging restraint about Israelite preoccupation with the underworld, and Levenson framing the wider persistence-of-chaos theme. Ps 91:6 pairs דֶּבֶר "in the darkness" with קֶטֶב at noon, and the LXX already personified the second half (δαιμονίου μεσημβρινοῦ), a reading Jerome preserves (daemonio meridiano) and later Jewish tradition extends, Ps 91 appearing among the exorcism texts of 11Q11. Job 23:17 remains among the most contested verses in the book, turning on the force of לֹא with נצמת; the Septuagint already read it differently. The sectarian light/darkness dualism of 1QS, 1QM and the Hodayot is carried by חֹשֶׁךְ, not by this noun.

In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDB, s.v. אֹפֶלlexicon
  • HALOT, s.v. אֹפֶלlexicon
  • David J. A. Clines, ed., The Dictionary of Classical Hebrew, s.v. אֹפֶלlexicon
  • Wilhelm Gesenius, Hebrew and Chaldee Lexicon to the Old Testament Scriptures, s.v. אֹפֶלlexicon
  • Helmer Ringgren, "חשׁך", in Theological Dictionary of the Old Testamenttheological-dictionary
  • New International Dictionary of Old Testament Theology and Exegesis, s.v. חשׁךtheological-dictionary
  • Michael A. Fishbane, "Jeremiah IV 23-26 and Job III 3-13: A Recovered Use of the Creation Pattern," Vetus Testamentum 21, no. 2 (1971): 151-167article
  • David J. A. Clines, Job 21-37, Word Biblical Commentary 18Acommentary
  • Norman C. Habel, The Book of Job: A Commentary, Old Testament Librarycommentary
  • Marvin H. Pope, Job, Anchor Bible 15commentary
  • Samuel E. Balentine, Job, Smyth and Helwys Bible Commentarycommentary
  • C. L. Seow, Job 1-21: Interpretation and Commentary, Illuminationscommentary
  • Albert Barnes, Notes on the Book of Job, at Job 10:22commentary
  • Hans-Joachim Kraus, Psalms 60-150: A Commentary, Continental Commentariescommentary
  • Joseph Blenkinsopp, Isaiah 1-39, Anchor Bible 19commentary
  • H. G. M. Williamson, Isaiah 1-27, International Critical Commentarycommentary
  • Nicholas J. Tromp, Primitive Conceptions of Death and the Nether World in the Old Testamentmonograph
  • Philip S. Johnston, Shades of Sheol: Death and Afterlife in the Old Testamentmonograph
  • Christopher B. Hays, A Covenant with Death: Death in the Iron Age II and Its Rhetorical Uses in Proto-Isaiahmonograph
  • Jon D. Levenson, Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotencemonograph

All attested forms of אֹפֶל

m s absolute

אֹפֶל

Job 3:6, Job 10:22, Job 23:17, Job 28:3, Job 30:26, Psa 11:2, Psa 91:6, Isa 29:18

m s construct

אֹפֶל

Job 10:22