v. Darkness, Darkness
Jdg 9:15 come, shelter under me; if not
Jdg 9:36 you see the s of the mountains as if they were
2Ki 20:10 easy .. it is that the s declines ten degrees
1Ch 29:15 our days .. which do not last
Job 14:2 goes out .. flees like the s and does not remain
Psa 39:6 a man is .. he toils in vain
Psa 102:11 my days are like s that goes away, and I
Psa 109:23 I go as the s when it declines; am
Psa 121:5 Jehovah is your .. is your right hand
Psa 144:4 man..days are like the passing s
Ecc 6:12 the days .. which he spends as s?
They are 2:3 under the s of the desired I sat down, and his
They are 2:17; It is 4:6 let the day dawn, and the s flee
Isa 4:6 there will be a coat for you against the heat of the
Isa 25:4 s against heat; because the momentum of
Isa 38:8 here I will turn the s by degrees
Isa 49:2 covered me with the s of his hand; and I
Hos 14:7 they will return and sit under their s; they will be
Act 5:15 unless his s fell on any of them
Col 2:17 all which is of what is to come
Heb 8:5 serve what is figure and s of things
Heb 10:1 the law, having the s of good things to come
Jam 1:17 in which there is no .. or variation s
Lit., a shadow of a mountain (Jdg 9:36), of a tree (Hos 4:13; Mar 4:32), of a quadrant (2Ki 20:9-11), of a bower (Jon 4:5 ), of a castor plant (Jon 4:6), of a person (Act 5:15). Figuratively, it means the brevity of life (1Ch 29:15; Job 8:9; Psa 102:11), protection (be it good, as in Psa 17:8; Psa 36:7; Psa 91:1; or bad, as in Isa 30:3; Jer 48:45), the blessings of the Messiah (Isa 4:6; Isa 32:2; Isa 49:2; Isa 51:16), and death (whether physical, as in Job 10: 21-22; Psa 23:4; or spiritual as in Isa 9:2; Mat 4:16; Luk 1:79).
Theologically, it is used
(1) for the immutability of God (Jam 1:17);
( 2 ) For the typical nature of the OT (Col 2:17; Heb 8:5; Heb 10:1), it is exemplified in these facts: the OT prefigures in an outline the substance of the NT; the OT represents externally (in rites and ceremonies) what the NT fulfills internally; the saints of the OT, however, were able by faith to understand the intimate reality of the shadow; the NT therefore fulfills and nullifies the shadow of the OT; NT saints, however, can still draw spiritual instruction from the shadow; and, finally, even the NT saints, with shadow and substance, await the full day of spiritual understanding (1Co 13:12).
Source: Hispanic World Bible Dictionary
Applied theologically, Col 2:17, Heb 8:5. and figuratively in Isa 30:3, Ps 17:8, 1Ch 29:15.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
The. occurs when the sun hits a solid object and projects a dark image, a silhouette of the object, which can be seen if there is another body on which the reflection occurs. The. it resembles the object, but it is not, although it is related to it and tells us something about it. It is in this sense that many OT objects and events are said to be s., of what was to come, that is, Christ and the NT (Col 2:17; Heb 8:5; Heb 10:1). The word is also used to mean rest and refuge, because in lands where the sun is felt very strongly, the s was appreciated. that provided a tree, or a rock (Ps 91:1; Isa 4:6). Related to this, also the idea of security (Ps 17:8; Ps 63:7). But as the s. As things change and fade as the sun disappears, the word is sometimes taken to express transience, especially of life (Job 8:9; Job 14:2; Job 17:7; Ps 39:6). But in God, “there is no change, nor do I know. of variation† (Jas 1:17).
Source: Christian Bible Dictionary
A place deprived of light that provides pleasant protection from the burning sun, whether the shade comes from a rock (Isa 32:2), a cloud (Isa 25:5), a hut (Isa 4:6), a tree (Can 2:3; Eze 17:23; Ho 4:13) or another kind of plant (Jon 4:5, 6). Therefore, one is figuratively said to come under the “shadow” of that which serves or is regarded as protection, cover, safety, or shelter. For example, Lot told the men of Sodom with reference to the foreigners he had brought into his home: “Just do nothing to these men, for that is why they have come under the shadow of my roof.” (Ge 19: 8) And Jehovah, through his prophet Isaiah, pronounced a woe on those who took refuge in the “shadow of Egypt,” that is, those who turned to Egypt for protection. (Isa 30:1-3; see also Lam 4:20; Eze 31:6, 12, 17) Jehovah is especially spoken of as the One who provides protective shade for his people (Ps 91:1; 121:5; Isa 25:4) or gives him shadow-like protection under his “hand” or his “wings.” (Ps 17:8; 36:7; 57:1; 63:7; Isa 49:2; 51:16) On the other hand, “deep shadow” is associated with darkness, danger, or burial, † œthe land of darkness† . (Job 10:21, 22; 24:17; 38:17; Ps 23:4)
The way in which a shadow changes size and finally ceases to exist as a result of the advance of the Sun is used as a simile for the short or fleeting life of man. (1Ch 29:15; Job 8:9; 14:1, 2; Ps 102:11; 144:4; Ec 6:12; 8:13) For someone’s days to be “like a shadow that has declined † means that his death is near. (Ps 102:11; 109:23) Although the shadows cast by the sun always change in size and direction as the earth rotates, Jehovah is unchanging. As the disciple James wrote, “with him there is no variation of the turning of the shadow.” (Jas 1:17.)
The shadow or dark image that an object projects on a surface is not reality, it is not the true object. However, it can give an idea of the general shape or design of that reality. In this regard, Paul explained that the Law, with its festivals, its tabernacle, and its sacrifices, had a shadow that represented greater things to come. He wrote: † œReality belongs to the Christ †. (Col 2:16, 17; Heb 8:5; 9:23-28; 10:1)
Regarding the miraculous retreat of the shadow narrated in 2 Kings 20:9-11 and Isaiah 38:8, see SOL.
Source: Dictionary of the Bible
A. NAMES 1. skia (skiav, 4639), is used: (a) of a shadow, caused by intercepting light (Mk 4.32, Act 5:15); metaphorically, from the darkness and spiritual death of ignorance (Mat 4:16; Luk 1:79); (b) of the image or form drawn by an object (Col 2:17), of ceremonies under the law; of the tabernacle and its utensils and offerings (Heb 8:5); of all this as provided under the law (Heb 10:1).¶ 2. aposkiasma (ajposkivasma, 644), shadow. It is used in Jam 1:17: The probable meaning of this word is to shade over or cast a shadow on (which may be indicated by apo), and it with the genitive case of trope, “turn”, gives the meaning “shading of mutability”, implying an alternation of shadow and light; of this there are two alternate explanations, namely, shadowing (1) not caused by changes in God, or (2) caused by changes in others, that is: “no changes in this nether world can cast a shadow on the immutable source of God.” light” . B. Verb episkiazo (ejpiskivazw, 1982), cast a shadow on (epi, on, and No. 1), cover. It is used: (a) of the cloud of light at the transfiguration, translated “covered them”, (Mat 17:5); “which overshadowed them” (Mk 9.7); “which covered them” (Luk 9:34); (b) metaphorically, of the power of the Most High over the virgin Mary (Luk 1:35 “will cover you”); (c) from the shadow of the apostle Peter over the sick (Acts 5:15 “fall on”). See FALL, COVER, OVER.¶
Source: Vine New Testament Dictionary
The shadow, like the *night or the *cloud, symbolizes a double experience, depending on whether it affirms the absence or supposes the presence of *light. Man wants full light and also seeks shade; God is light and * scorching fire, but also cooling shadow, and he has decided to dwell in the dark cloud. The Bible plays on this ambivalence of meaning.
I. DEATH ANNOUNCEMENT. 1. The shadow that flees. Man, a creature that knows he is bound to disappear, recognizes his destiny in the elevation or in the fleeting presence of the shadow: “the day declines. the evening shadows lengthen” (Jer 6,4); thus human life, whose degrees add up inexorably in the quadrant of time (2 Kings 20,9ss). “A shadow that flees without stopping”, that is man (Job 14,2; cf. 8,9); his days decline in the * night like the shadow (Ps 102,12; 144,4), pass to death without hope (1Par 29,15; Wis 5,9). Throughout a life of vanity (Eccl 6,12), he walks like a shadow (Ps 39,7); but in this irreversible development, experiencing his own variability, he preserves faith in the “Father of lights, in whom there is no variation nor shadows of change” (San ‘1,17).
2. Darkness and the shadow of death. The Seventy, resorting to a questionable etymology, but with a deep sense of reality, ordinarily translated the Hebrew word meaning “deep shadow” by “shadow of death”; the evangelists gave them reason (Is 9,1; Mt 4,16; Lk 1,79). Indeed, the shadow is not simply a phenomenon that changes and flees; it is a void, a nothingness, that gloomy darkness for which Job sighs in his misfortune (Job 3:1-6). Sheol without hope, country of death, is a kingdom of darkness and shadow (10,21), in which all clarity is nothing but night. Already in this life the *test deprives man of the light of the living: “on my eyelids there is shadow” (16,16).
3. The owner of the shadow. Faced with the threatening shadow of death, there is no recourse but God. He, who changes the fictitious light that the sinner promises himself into a thick shadow (Jer 13,16; cf. Ps 44,20), can also “lead the dark shadow to light” (Job 12,22), “bring out of shadows and darkness to those who were captive of them” (Ps 107,10. 14). Thus the psalmist, full of confidence, exclaims: “Though I must pass through a dark valley, I fear no evil, because you are with me” (Ps 23:4). This hope became a reality since the prophecy of Isaiah was fulfilled in Christ: “On the inhabitants of the shadow of death a light has shone” (Mt 4,16; Is 9,1).
II. PROTECTIVE PRESENCE. Just as the *cloud was threatening darkness for some and light and protection for others, so too the terrible shadow can be protective; Through the protection it provides, man discovers a presence.
1. Protective earthly shadows. In everyday life, especially in the East, shade is appreciated, as it preserves from the heat of the sun. All creatures ask for shade: the lotus, the haughty Behemoth (Job 40,22), *trees, birds, beasts and people (Ez 31,6). That is why the tree that gives shade symbolizes the protective power; as Daniel explains to Nebuchadnezzar: “you are the tree, oh king!” (Dan 4,17ff). Likewise, security is guaranteed in the shadow of the *king (Jue 9,15); the just prince is “like the shadow of a rock on a thirsty land” (Is 32,2). But such an ambiguous shadow can be disappointing: both that of the dried castor on Jonah’s head (Jon 4,5ss), and that of the king of Israel (Lam 4,20); how much more that of Egypt (Is 30,2), or that of the “cedars of Lebanon” that can be uprooted in an instant and precipitated into the pit with all those who trust in their lying shadow (Ez…