StrongerBible

ḥoshekh

חֹשֶׁךְ

HebrewH2822darkness, dark, ...

Appears 80 times · tap a cell to see the verses

Gen 1:2Gen 1:4Gen 1:5Gen 1:18Exo 10:21 (2×)Exo 10:22Exo 14:20Deu 4:11Deu 5:23Jos 2:51Sa 2:92Sa 22:122Sa 22:29Psa 18:28(29)
Root family
Word studyResearch-gradeKHO-shekhnoun

What ḥoshekh means

darkness: the absence of light, and by extension the trouble, danger, death, and evil that come with it.

TranslatabilityPartialCertaintySettled

At its root this is the plain word for darkness, the dark that falls when there is no light. The Bible never treats it as a god or a rival power, the way some of Israel's neighbors did, and it never reduces it to a mere nothing either. Darkness is a real thing God can separate from the light, give a place to, hide himself inside, and send as a weapon. So the same word that names nightfall can name something much heavier.

From that physical core the word reaches in several directions at once, and they are not sharp boxes but shades of one idea. Because no one can see or act in the dark, darkness becomes a picture of deep trouble, of helpless distress, and of the grave, where the dead lie cut off from the land of the living. Because the dark hides what is done, it becomes a picture of secrecy and of doing wrong out of sight. And because light stands for God's favor and life, its loss stands for his judgment, most sharply on the coming day of the LORD, when the prophets say the light of that day will be darkness and not light.

The high point of the word comes when Isaiah has God say he forms the light and creates the darkness. Whatever darkness is, it is not outside God's reach or his making. That is why this one word can run from the first verses of the Bible, where darkness lies over the deep, through the thick cloud where God meets Moses, to the prophets' threat of a dark day, and finally to the promise that God's light will one day rise over a world that darkness has covered.

Nuances

1aliteral darkness: the dark that is simply the absence of light, including the darkness over the deep at creation and the plague over Egypt.
Gen 1:2Gen 1:4Gen 1:5Gen 1:18Exo 10:21 (2×)Exo 10:22Exo 14:20Jos 2:5Job 26:10Job 28:3Job 38:19Psa 104:20
1bthe thick darkness in which God veils himself when he comes down, his cloud and covering.
Deu 4:11Deu 5:232Sa 22:12Psa 18:11
1cdarkness as deep trouble, distress, and calamity, the gloom of those in misery who long for light.
Job 5:14Job 12:25Job 15:22Job 15:23Job 15:30Job 19:8Job 22:11Job 23:17Job 29:3Psa 35:6Psa 107:10Psa 107:14
1dthe darkness of death and the grave, the land of gloom where the dead lie cut off.
1Sa 2:9Job 3:4Job 3:5Job 10:21Job 17:13Job 18:18Job 20:26Psa 88:12Pro 20:20Ecc 6:4Ecc 11:8
1ethe darkness of God's judgment, above all the day of the LORD, when the prophets say that day will be darkness and not light.
Ezk 32:8Jol 2:2Jol 2:31Amo 5:18Amo 5:20Nam 1:8Zep 1:15
1fdarkness as moral evil and the blindness that goes with it, the ways of those who do wrong and call evil good.
Job 24:16Pro 2:13Ecc 2:13Ecc 2:14Isa 5:20Isa 29:18
1gdarkness as hiddenness and secrecy, what is concealed, where God seems not to see, and the secret place from which he brings things to light.
Job 12:22Job 34:22Psa 139:11Psa 139:12Isa 45:3Isa 45:19Ezk 8:12
1hdarkness as human ignorance, a person's inability to understand enough to state their case, especially before God.
Job 37:19

What scholars say about ḥoshekh

The standard lexicons (HALOT, BDB, DCH) agree on a core gloss of darkness, the opposite of light, and then spread it across a figurative range: distress and dread, the grave and death, secrecy and hiddenness, moral evil and ignorance, and the darkening of the day of the LORD. The theological dictionaries (TDOT, NIDOTTE, TLOT) organize the same uses around the major canonical moments: the darkness over the deep in Genesis 1, the plague darkness in Exodus, the thick cloud of the Sinai theophany, the dark Sheol of Job, and the dark day of judgment in Amos, Joel, and Zephaniah. Two long-running debates frame the word. The first is its standing in Genesis 1:2, whether the darkness over the deep is a pre-existing reality God masters (so Gunkel and, in a different key, Levenson) or simply the not-yet that God orders and names night (so Westermann, Sarna, Tsumura, and Watson, who also argue that the category chaos has been over-read into the Hebrew). The second is whether the darkness over Egypt and on the day of the LORD is a deliberate undoing of creation, a reading now close to consensus for the plague (Childs, Dozeman) and for the prophetic day (Berlin, who notes that the prophets reuse the Sinai darkness words to signal judgment instead of presence). Isaiah 45:7, where God forms light and creates darkness, is widely read as the canonical resolution that darkness too is God's creature and that there is no rival power of darkness; whether it is also a direct polemic against Persian dualism is debated (Smith and Paul for it, Barr and Goldingay more cautious). A recent minority proposal by Garcia Urena reads the word as chromatic blackness in at least one verse; the major lexicons do not extend this to the noun generally.

Where scholars disagree about ḥoshekh

What the darkness over the deep in Genesis 1:2 is: a reality already there that God masters, or simply the unformed not-yet that God orders and names.

  • majorityIt is the not-yet, a phenomenological backdrop with no mythic charge, which God then orders and names night; the category of chaos has been over-read into the Hebrew.; Claus Westermann, Genesis 1-11: A Continental Commentary (1984); Nahum M. Sarna, Genesis, JPS Torah Commentary (1989); David Toshio Tsumura, Creation and Destruction (2005); Rebecca S. Watson, Chaos Uncreated, BZAW 341 (2005)
  • minorityIt is a real, persistent negativity, a pre-existing disorder that God contains rather than abolishes.; Hermann Gunkel, Schopfung und Chaos in Urzeit und Endzeit (1895); Jon D. Levenson, Creation and the Persistence of Evil (1988)

Whether Israel's light-and-darkness language was shaped by Persian (Zoroastrian) dualism, especially at Isaiah 45:7.

  • contestedThere is real Iranian influence, and Isaiah 45:7 answers a Zoroastrian topos of a creator of light and darkness by insisting the one God makes both.; Morton Smith, "II Isaiah and the Persians," Journal of the American Oriental Society 83 (1963); Shalom M. Paul, Isaiah 40-66 (2012)
  • contestedThe case for direct borrowing is weak, given the trouble dating early Zoroastrian sources, and the verse is better read as Israel's own assertion of one God against any dualism.; James Barr, "The Question of Religious Influence: The Case of Zoroastrianism, Judaism, and Christianity," Journal of the American Academy of Religion 53 (1985); John Goldingay, Isaiah 40-55, International Critical Commentary (2006)
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

  • HALOT (Koehler-Baumgartner-Stamm), s.v. חשךlexicon
  • BDB (Brown-Driver-Briggs), s.v. חשךlexicon
  • DCH (Clines, ed.), s.v. חשךlexicon
  • H. Ringgren, "חשך," in Theological Dictionary of the Old Testament (TDOT) 5:245-259dictionary
  • A. H. Konkel, "חשך," in New International Dictionary of Old Testament Theology and Exegesis (NIDOTTE) 2:312-317dictionary
  • Claus Westermann, Genesis 1-11: A Continental Commentary (1984)commentary
  • Nahum M. Sarna, Genesis, JPS Torah Commentary (1989)commentary
  • Gordon J. Wenham, Genesis 1-15, Word Biblical Commentary (1987)commentary
  • Jon D. Levenson, Creation and the Persistence of Evil (1988)monograph
  • Mark S. Smith, The Priestly Vision of Genesis 1 (2010)monograph
  • David Toshio Tsumura, Creation and Destruction: A Reappraisal of the Chaoskampf Theory in the Old Testament (2005)monograph
  • Rebecca S. Watson, Chaos Uncreated, BZAW 341 (2005)monograph
  • Brevard S. Childs, The Book of Exodus, Old Testament Library (1974)commentary
  • Thomas B. Dozeman, Exodus, Eerdmans Critical Commentary (2009)commentary
  • Shalom M. Paul, Amos, Hermeneia (1991)commentary
  • Adele Berlin, Zephaniah, Anchor Bible (1994)commentary
  • Joseph Blenkinsopp, Isaiah 40-55, Anchor Bible (2002)commentary
  • John Goldingay, Isaiah 40-55, International Critical Commentary (2006)commentary
  • David J. A. Clines, Job 1-20, Word Biblical Commentary (1989)commentary
  • Lourdes Garcia Urena, "Darkness or Blackness? A Semantic Study of חשך (Joel 3:4)," Journal of Biblical Literature 142 (2023): 111-127article

All attested forms of חֹשֶׁךְ

m s absolute

חֹשֶׁךְ

Gen 1:2, Gen 1:4, Gen 1:5, Gen 1:18, Exo 10:21, Exo 10:21, Exo 14:20, Deu 4:11

m s construct

חָשְׁכִּי

2Sa 22:29, Psa 18:28

m s construct

חֹשֶׁךְ

Exo 10:22