He reveals the deep things of darkness and brings deep shadows into light. He revealsThe Hebrew word used here is "גָּלָה" (galah), which means to uncover or disclose. In the context of Job, this emphasizes God's omniscience and His ability to uncover truths that are hidden from human understanding. This revelation is not just intellectual but also spiritual, as God unveils mysteries that are beyond human comprehension. The act of revealing is a divine prerogative, showcasing God's sovereignty over all creation. the deep things of darkness
The phrase "deep things of darkness" refers to profound mysteries or truths that are concealed in obscurity. In Hebrew, "מַעֲמַקֵּי חֹשֶׁךְ" (ma'amaqqei choshekh) suggests depths that are not easily accessible or understood. Historically, darkness often symbolizes ignorance or evil, but here it also represents the unknown or hidden aspects of life and the universe. God's ability to reveal these deep things underscores His ultimate authority and wisdom, as He alone can penetrate the veil of darkness to bring understanding. and brings deep shadows into light
The imagery of "deep shadows" being brought "into light" is powerful, symbolizing the transition from ignorance to knowledge, from fear to understanding. The Hebrew "צַלְמָוֶת" (tsalmaveth) for "deep shadows" can also mean the shadow of death, indicating the most profound and terrifying unknowns. The act of bringing these into light signifies God's redemptive power and His role as the ultimate source of truth and enlightenment. This transformation is not just about intellectual illumination but also about moral and spiritual clarity, as God dispels the darkness that clouds human perception. Persons / Places / Events 1. JobA man described as blameless and upright, who feared God and shunned evil. He is the central figure in the Book of Job, known for his immense suffering and his quest for understanding God's ways. 2. GodThe omnipotent, omniscient Creator who is the ultimate source of wisdom and understanding. In this verse, God is depicted as the one who reveals hidden truths. 3. Darkness and Deep ShadowsSymbolic of ignorance, hidden truths, or the unknown aspects of life and the spiritual realm. In the context of Job, these represent the mysteries of God's purposes and the suffering Job endures. 4. LightRepresents understanding, truth, and revelation. In the biblical context, light often symbolizes God's presence and the clarity that comes from His wisdom. 5. The Book of JobA poetic and philosophical text in the Old Testament that explores themes of suffering, divine justice, and the quest for understanding God's ways. Teaching Points God's OmniscienceGod knows all things, including the hidden and mysterious aspects of our lives. We can trust Him to reveal what we need to know in His perfect timing. Seeking Divine WisdomIn times of confusion or darkness, we should seek God's wisdom through prayer and Scripture, trusting that He will illuminate our path. The Role of SufferingSuffering can be a tool God uses to reveal deeper truths about Himself and our own hearts. It can lead us to a greater understanding of His purposes. Trust in God's TimingGod's revelations come according to His schedule, not ours. Patience and faith are required as we wait for His light to shine on our circumstances. The Power of LightJust as physical light dispels darkness, God's truth dispels ignorance and fear. We are called to walk in His light and reflect it to others. Bible Study Questions 1. How does understanding God's ability to reveal deep things of darkness impact your view of personal challenges or suffering? 2. In what ways can you actively seek God's light in areas of your life that feel dark or confusing? 3. How do the themes of light and darkness in Job 12:22 connect with the New Testament teachings about Jesus as the Light of the World? 4. Reflect on a time when God revealed something hidden in your life. How did that revelation change your perspective or actions? 5. How can you encourage others who are experiencing "deep shadows" in their lives to trust in God's ability to bring light and understanding? Connections to Other Scriptures Psalm 139:12This verse speaks of God's ability to see in the darkness as if it were light, emphasizing His omniscience and the futility of hiding anything from Him. Daniel 2:22Daniel acknowledges God's power to reveal deep and hidden things, similar to Job's assertion of God's ability to bring light to darkness. John 1:5The light shines in the darkness, and the darkness has not overcome it, illustrating the triumph of divine truth and revelation over ignorance and evil. People JobPlaces UzTopics Bright, Bringeth, Brings, Dark, Darkness, Death, Death-shade, Deep, Deeps, Discovereth, Making, Mysteries, Removing, Revealeth, Reveals, Shade, Shades, Shadow, Shadows, Uncovereth, Uncovering, UncoversDictionary of Bible Themes Job 12:22 1403 God, revelation
4846 shadow
8135 knowing God, nature of Job 12:13-25 1180 God, wisdom of Library Whether, for Salvation, it is Necessary to Believe Anything which is Beyond Natural Reason
Whether, for Salvation, it is Necessary to Believe Anything which is Beyond Natural Reason We proceed to the third article thus: 1. It seems that for salvation it is not necessary to believe anything which is beyond natural reason. For it seems that what naturally belongs to a thing is sufficient for its salvation and perfection. Now the things of faith are beyond natural reason, since they are unseen, as was said in Q. 1, Art. 4. To believe in them is therefore unnecessary for salvation. 2. Again, …
Aquinas—Nature and GraceWhether the Eternal Law is Known to All?
Objection 1: It would seem that the eternal law is not known to all. Because, as the Apostle says (1 Cor. 2:11), "the things that are of God no man knoweth, but the Spirit of God." But the eternal law is a type existing in the Divine mind. Therefore it is unknown to all save God alone. Objection 2: Further, as Augustine says (De Lib. Arb. i, 6) "the eternal law is that by which it is right that all things should be most orderly." But all do not know how all things are most orderly. Therefore all …
Saint Thomas Aquinas—Summa Theologica Whether it is Necessary for Salvation to Believe Anything Above the Natural Reason?
Objection 1: It would seem unnecessary for salvation to believe anything above the natural reason. For the salvation and perfection of a thing seem to be sufficiently insured by its natural endowments. Now matters of faith, surpass man's natural reason, since they are things unseen as stated above ([2281]Q[1], A[4]). Therefore to believe seems unnecessary for salvation. Objection 2: Further, it is dangerous for man to assent to matters, wherein he cannot judge whether that which is proposed to him …
Saint Thomas Aquinas—Summa Theologica Whether Prudence is in us by Nature?
Objection 1: It would seem that prudence is in us by nature. The Philosopher says that things connected with prudence "seem to be natural," namely "synesis, gnome" [*{synesis} and {gnome}, Cf. [2754]FS, Q[57], A[6]] and the like, but not those which are connected with speculative wisdom. Now things belonging to the same genus have the same kind of origin. Therefore prudence also is in us from nature. Objection 2: Further, the changes of age are according to nature. Now prudence results from age, …
Saint Thomas Aquinas—Summa Theologica Whether There is Knowledge [*Scientia]?
Objection 1: It seems that in God there is not knowledge. For knowledge is a habit; and habit does not belong to God, since it is the mean between potentiality and act. Therefore knowledge is not in God. Objection 2: Further, since science is about conclusions, it is a kind of knowledge caused by something else which is the knowledge of principles. But nothing is caused in God; therefore science is not in God. Objection 3: Further, all knowledge is universal, or particular. But in God there is no …
Saint Thomas Aquinas—Summa Theologica Whether Derision Can be a Mortal Sin?
Objection 1: It would seem that derision cannot be a mortal sin. Every mortal sin is contrary to charity. But derision does not seem contrary to charity, for sometimes it takes place in jest among friends, wherefore it is known as "making fun." Therefore derision cannot be a mortal sin. Objection 2: Further, the greatest derision would appear to be that which is done as an injury to God. But derision is not always a mortal sin when it tends to the injury of God: else it would be a mortal sin to relapse …
Saint Thomas Aquinas—Summa Theologica Whether Craftiness is a Special Sin?
Objection 1: It would seem that craftiness is not a special sin. For the words of Holy Writ do not induce anyone to sin; and yet they induce us to be crafty, according to Prov. 1:4, "To give craftiness [Douay: 'subtlety'] to little ones." Therefore craftiness is not a sin. Objection 2: Further, it is written (Prov. 13:16): "The crafty [Douay: 'prudent'] man doth all things with counsel." Therefore, he does so either for a good or for an evil end. If for a good end, there is no sin seemingly, and …
Saint Thomas Aquinas—Summa Theologica Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge. Objection 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech …
Saint Thomas Aquinas—Summa Theologica On the Interior Man
The interior man is the rational soul; in the apostle: have in your hearts, in the interior man, Christ through faith. [Eph. 3:16] His head is Christ; in the apostle: the head of the man is Christ. [I Cor. 11:3] The crown of the head is the height of righteousness; in Solomon: for the crown of your head has received the crown of grace. The same in a bad part: the crown of hairs having walked about in their own delights, that is, in the height of iniquity. [Prov. 4:9; Ps. 67(68):22(21)] The hair is …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be …
John Edgar McFadyen—Introduction to the Old Testament Links Job 12:22 NIVJob 12:22 NLTJob 12:22 ESVJob 12:22 NASBJob 12:22 KJV
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