Job 23:17

Translation
King James Version
Because I was not cut off before the darkness, neither hath he covered the darkness from my face.
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KJV (with Strong's)
Because I was not cut off H6789 before H6440 the darkness H2822, neither hath he covered H3680 the darkness H652 from my face H6440.
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Complete Jewish Bible
Yet I am not cut off by the darkness; he has protected me from the deepest gloom.
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Berean Standard Bible
Yet I am not silenced by the darkness, by the thick darkness that covers my face.
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American Standard Version
Because I was not cut off before the darkness, Neither did he cover the thick darkness from my face.
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World English Bible Messianic
Because I was not cut off before the darkness, neither did he cover the thick darkness from my face.
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Geneva Bible (1599)
For I am not cut off in darknesse, but he hath hid the darkenesse from my face.
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Young's Literal Translation
For I have not been cut off before darkness, And before me He covered thick darkness.
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See also
Job 19:8Isaiah 57:1Job 18:182 Kings 22:20Job 15:22Job 22:11Job 6:9
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In the KJVVerse 13,437 of 31,102

Study This Verse

SUMMARY

Job 23:17 encapsulates Job's profound despair and his heart-wrenching lament that he was not "cut off" by death before the onset of his overwhelming suffering. This verse reveals his perception that God has neither spared him from the "darkness" of his trials nor shielded him from its full, unmitigated force, leaving him utterly exposed to an existence he finds more unbearable than death itself. It is a desperate cry from a man who feels abandoned to his torment.

CONTEXT

  • Literary Context: Job 23:17 is situated within Job's third major monologue (chapters 23-24), a passionate and increasingly desperate plea for a direct encounter with God. This section follows the silence of his friends, who, after their initial rounds of debate, have offered no satisfactory answers or comfort. Job's focus shifts entirely to God, whom he longs to confront directly and present his case, asserting his blamelessness and seeking an explanation for his suffering, as seen in his longing to find God's dwelling place (Job 23:3-5). The monologue is characterized by Job's unwavering assertion of his integrity (Job 23:10-12), his frustration with divine hiddenness (Job 23:8-9), and his deep anguish over his unmerited trials. Verse 17 specifically articulates a lament that his life was not terminated before the calamities, echoing earlier expressions of despair from Job 3, thereby demonstrating a consistent and deepening theme of wishing for an escape from his torment through death.
  • Historical & Cultural Context: In the ancient Near East, a prevalent theological framework, often termed "retribution theology," posited a direct correlation between righteousness and prosperity, and wickedness and suffering. Job's friends vehemently uphold this view, insisting that Job's immense suffering must be a consequence of hidden sin. Job's experience, however, directly challenges this prevailing worldview, as he maintains his innocence despite his unprecedented afflictions. His lament in Job 23:17 resonates with the universal human experience of desiring release from unbearable pain, a sentiment frequently expressed in ancient laments and wisdom literature across cultures. The metaphor of "darkness" would have been readily understood as a state of profound distress, chaos, and the absence of divine favor or light, contrasting sharply with the blessings of life and prosperity often associated with God's presence and blessing. Job's complaint, while intense and bordering on despair, is not an abandonment of God but a desperate cry within a covenantal relationship, seeking understanding and justice from the sovereign Lord.
  • Key Themes: This verse powerfully contributes to several key themes within the book of Job. Firstly, it underscores the theme of profound despair and the wish for death as a release from unbearable suffering, a recurring motif for Job who feels his life has become a burden rather than a blessing, as articulated in Job 7:15-16. Secondly, it highlights the unrelieved nature of suffering from Job's perspective; he feels utterly exposed to his trials, as if God has removed any protective covering, challenging the traditional understanding of divine protection for the righteous. Lastly, it touches upon the theme of divine sovereignty and hiddenness, as Job attributes his predicament to God's ultimate control, even though he cannot comprehend God's rationale for allowing such "darkness" to envelop him without intervention or explanation, a frustration evident in Job 23:8-9.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Cut off (Hebrew, tsâmath', H6789): This word (H6789) is a primitive root meaning "to extirpate (literally or figuratively); consume, cut off, destroy, vanish." In Job 23:17, Job's use of "cut off" refers to his desire for his life to have been terminated or ended prematurely. It expresses a deep longing for non-existence or a swift demise before the onset of his catastrophic suffering, highlighting the extreme anguish and despair that has made his current existence seem worse than death itself.
  • Darkness (Hebrew, chôshek', H2822): This term (H2822), derived from a root meaning "to be dark," signifies "the dark; hence (literally) darkness; figuratively, misery, destruction, death, ignorance, sorrow, wickedness; dark(-ness), night, obscurity." In Job's context, "darkness" is a potent metaphor for his profound distress, sorrow, affliction, and the overwhelming misery of his life. It represents not merely his physical pain but the spiritual and emotional desolation, the absence of divine comfort, and the confusion surrounding God's actions. The parallel use of ʼôphel (H652), meaning "dusk; darkness, obscurity, privily," in the second clause reinforces this pervasive sense of gloom and hopelessness.
  • Covered (Hebrew, kâçâh', H3680): This verb (H3680) is a primitive root meaning "properly, to plump, i.e. fill up hollows; by implication, to cover (for clothing or secrecy); clad self, close, clothe, conceal, cover (self), (flee to) hide, overwhelm." Job's complaint is that God has not "covered" or shielded him from the darkness. This implies a desire for divine protection, alleviation, or even a merciful concealment from the full brunt of his suffering. He feels utterly exposed and vulnerable, without any divine intervention to mitigate his pain or hide him from the overwhelming despair.

Verse Breakdown

  • "Because I was not cut off before the darkness": This opening clause expresses Job's profound regret that he did not die prior to the onset of his immense suffering. He laments that his life continued, allowing him to experience the full, unmitigated force of his calamities. This is not a suicidal wish in the modern sense but a desperate cry for release, viewing death as a merciful escape from a life now consumed by pain and confusion. It underscores the depth of his physical, emotional, and spiritual torment, which has become so unbearable that non-existence is seen as a preferable alternative.
  • "[neither] hath he covered the darkness from my face": This second clause intensifies Job's complaint by stating that God has not only allowed him to live to experience this "darkness" but has also failed to shield him from its overwhelming presence. The phrase "from my face" (Hebrew, pânîym, H6440, "the face (as the part that turns)") emphasizes the direct, personal, and inescapable nature of his suffering. Job perceives God as having withdrawn any protective covering, leaving him fully exposed to the relentless onslaught of his trials, without any comfort, relief, or understanding. This highlights his feeling of abandonment and the perceived absence of divine intervention to alleviate his plight, suggesting that God has allowed the "darkness" to confront him directly and without mercy.

Literary Devices

Job 23:17 powerfully employs several literary devices to convey Job's profound anguish. The most prominent is Metaphor, specifically the pervasive use of "darkness" to represent his suffering. This is not literal darkness but a comprehensive symbol for his profound distress, sorrow, affliction, and the chaotic, hopeless state of his life. It effectively communicates the absence of light, hope, understanding, and divine comfort. The verse also contains elements of Hyperbole, as Job's wish for death and his feeling of being utterly uncovered by God are expressions of extreme emotional pain, perhaps not meant to be taken literally as a precise theological statement but as an unvarnished outpouring of unbearable anguish. Furthermore, the verse functions as a Lament, a common genre in biblical literature where an individual expresses deep sorrow, complaint, and petition to God in times of distress. Job's lament here is raw and unvarnished, demonstrating the biblical allowance for honest expression of pain and confusion before God. The Parallelism between the two clauses, where the second clause intensifies the first, further emphasizes the dual nature of Job's complaint: not dying before the darkness, and God not shielding him from it.

THEOLOGICAL AND THEMATIC CONNECTIONS

Job 23:17 stands as a stark reminder of the human capacity for profound despair in the face of inexplicable suffering, challenging simplistic notions of divine justice and the easy answers offered by Job's friends. It forces us to grapple with the reality of God's apparent hiddenness or silence when the righteous suffer, a theme that resonates throughout Scripture. Job's lament is not a rejection of God but a desperate cry within a relationship, seeking understanding from a sovereign God whose ways are often inscrutable. This verse underscores the biblical truth that faith is not the absence of doubt or pain, but often a persistent wrestling with God in the midst of it, even when His presence seems withdrawn and His actions incomprehensible.

REFLECTION AND APPLICATION

Job 23:17 offers a profound validation of the raw, unvarnished human experience of suffering, reminding us that the Bible does not shy away from depicting the depths of human despair. For those undergoing severe trials, Job's words resonate deeply: the feeling of being completely exposed to pain, with no apparent relief or divine intervention, is a real and valid human experience. This verse grants permission for honest lament, assuring sufferers that their darkest thoughts and feelings are not foreign to biblical experience and can be brought before God without shame. It teaches us that true faith is not always triumphant joy, but often a struggling, questioning, yet persistent clinging to God even when His ways are incomprehensible and His presence seems absent. We are invited to bring our full, broken selves to God, trusting that He can handle our pain and our questions, even when we wish for death or feel abandoned by His light. It challenges us to extend grace and empathy to those who voice such despair, rather than offering simplistic theological answers.

Questions for Reflection

  • How does Job's raw honesty in this verse challenge your own understanding of expressing pain and despair to God?
  • In what ways have you experienced "darkness" in your life, and how did you perceive God's presence or absence during those times?
  • What comfort, if any, can be found in knowing that even a righteous man like Job experienced such profound wishes for an end to his suffering, and how does this inform your view of lament in faith?

FAQ

Does Job's wish for death in Job 23:17 indicate a lack of faith or a sinful desire?

Answer: Job's wish for death in Job 23:17, and elsewhere in the book (e.g., Job 3:11), does not indicate a lack of faith but rather the extreme depth of his physical, emotional, and spiritual suffering. It is a desperate cry for relief from unbearable torment, not a rebellious rejection of God. Throughout his ordeal, Job consistently maintains his integrity and a desire to meet God (Job 23:3-7), even while questioning His actions and apparent hiddenness. Biblical figures often express profound despair and a longing for death when overwhelmed by suffering, as seen in the laments of Jeremiah (Jeremiah 20:14-18) or Elijah (1 Kings 19:4). This demonstrates that honest, even agonizing, expressions of pain and confusion are permissible within a faithful relationship with God, and are not necessarily indicative of a sinful or faithless heart.

CHRIST-CENTERED FULFILLMENT

Job's lament in Job 23:17, wishing he had been "cut off before the darkness" and that God had "covered the darkness from my face," finds its ultimate echo and profound fulfillment in the person and work of Jesus Christ. While Job's suffering was a mystery to him, Christ's suffering was a deliberate act of divine love, a descent into the deepest "darkness" for the sake of humanity. On the cross, Jesus experienced a profound abandonment, crying out, "My God, my God, why have you forsaken me?" – a lament far deeper than Job's, as the Son of God bore the full weight of humanity's sin, experiencing the ultimate spiritual darkness of separation from the Father. Unlike Job, who wished to be spared the darkness, Jesus willingly entered it, becoming sin for us (2 Corinthians 5:21) so that we might be covered by His righteousness and never face the eternal darkness of judgment. His death was not a wish for escape but a purposeful, atoning sacrifice, conquering the darkness of sin and death, and offering the light of life to all who believe (John 1:5). Through Christ's triumph over the grave and the powers of darkness, the ultimate darkness that Job experienced is overcome, and believers are promised that they will never walk in darkness but have the light of life (John 8:12), finding their true covering and refuge in Him.

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Commentary on Job 23 verses 13–17

Some make Job to complain here that God dealt unjustly and unfairly with him in proceeding to punish him without the least relenting or relaxation, though he had such incontestable evidences to produce of his innocency. I am loth to think holy Job would charge the holy God with iniquity; but his complaint is indeed bitter and peevish, and he reasons himself into a sort of patience per force, which he cannot do without reflecting upon God as dealing hardly with him, but he must bear it because he cannot help it; the worst he says is that God deals unaccountably with him.

I. He lays down good truths, and truths which were capable of a good improvement, Job 23:13, Job 23:14. 1. That God's counsels are immutable: He is in one mind, and who can turn him? He is one (so some read it) or in one; he has no counsellors by whose interest he might be prevailed with to alter his purpose: he has no counsellors by whose interest he might be prevailed with to alter his purpose: he is one with himself, and never alters his mind, never alters his measures. Prayer has prevailed to change God's way and his providence, but never was his will or purpose changed; for known unto God are all his works. 2. That his power is irresistible: What his soul desires or designs even that he does, and nothing can stand in his way or put him upon new counsels. Men desire many things which they may not do, or cannot do, or dare not do. But God has an incontestable sovereignty; his will is so perfectly pure and right that it is highly fit he should pursue all its determinations. And he has an uncontrollable power. None can stay his hand. Whatever the Lord pleased that did he (Psa 135:6), and always will, for it is always best. 3. That all he does is according to the counsel of his will (Job 23:14): He performs the thing that is appointed for me. Whatever happens to us, it is God that performs it (Psa 57:2), and an admirable performance the whole will appear to be when the mystery of God shall be finished. He performs all that, and that only, which was appointed, and in the appointed time and method. This may silence us, for what is appointed cannot be altered. But to consider that, when God was appointing us to eternal life and glory as our end, he was appointing to this condition, this affliction, whatever it is, in our way, this may do more than silence us, it may satisfy us that it is all for the best; though what he does we know not now, yet we shall know hereafter. 4. That all he does is according to the custom of his providence: Many such things are with him, that is, He does many things in the course of his providence which we can give no account of, but must resolve into his absolute sovereignty. Whatever trouble we are in others have been in the like. Our case is not singular; the same afflictions are accomplished in our brethren, Pe1 5:9. Are we sick or sore, impoverished and stripped? Are our children removed by death or our friends unkind? This is what God has appointed for us, and many such things are with him. Shall the earth be forsaken for us?

II. He makes but a bad use of these good truths. Had he duly considered them, he might have said, "Therefore am I easy and pleased, and well reconciled to the way of my God concerning me; therefore will I rejoice in hope that my troubles will issue well at last." But he said, Therefore am I troubled at his presence, Job 23:15. Those are indeed of troubled spirits who are troubled at the presence of God, as the psalmist, who remembered God and was troubled, Psa 77:3. See what confusion poor Job was now in, for he contradicted himself: just now he was troubled for God's absence (Job 23:8, Job 23:9); now he is troubled at his presence. When I consider, I am afraid of him. What he now felt made him fear worse. There is indeed that which, if we consider it, will show that we have cause to be afraid of God - his infinite justice and purity, compared with our own sinfulness and vileness; but if, withal, we consider his grace in a Redeemer, and our compliance with that grace, our fears will vanish and we shall see cause to hope in him. See what impressions were made upon him by the wounds of his spirit. 1. He was very fearful (Job 23:16): The Almighty troubled him, and so made his heart soft, that is, utterly unable to bear any thing, and afraid of every thing that stirred. There is a gracious softness, like that of Josiah, whose heart was tender, and trembled at the word of God; but this is meant of a grievous softness which apprehends every thing that is present to be pressing and every thing future to be threatening. 2. He was very fretful, peevish indeed, for he quarrels with God, (1.) Because he did not die before his troubles, that he might never have seen them (Because I was not cut off before the darkness, Job 23:17), and yet if, in the height of his prosperity, he had received a summons to the grave, he would have thought it hard. This may help to reconcile us to death, whenever it comes, that we do not know what evil we may be taken away from. But when trouble comes it is folly to wish we had not lived to see it and it is better to make the best of it. (2.) Because he was left to live so long in his troubles, and the darkness was not covered from his face by his being hidden in the grave. We should bear the darkness better than thus if we would but remember that to the upright there sometimes arises a marvellous light in the darkness; however, there is reserved for them a more marvellous light after it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–17. Public domain.
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John ChrysostomAD 407
COMMENTARY ON JOB 23:16-17
This unexpected disaster, he says, did not happen according to human logic. I discern that this blow comes from the hand of God. And he is right in speaking of the darkness that “covers my face,” because this darkness is not ordinary darkness but is of his own dejection.
Gregory the DialogistAD 604
52. For he, being set under the scourge, dies off from the health of the body ‘on account of the overhanging darkness,’ who is for this reason smitten for the past that he may be shielded from future punishments. For scourges inflicted on the good either wipe out evil things done, or parry off future ones which might have been done. But blessed Job, forasmuch as when set under the rod he was neither purified from foregoing sins nor shielded from those that threatened, but only had his goodness increased under the stroke, says with confidence, Because I have not perished on account of the overhanging darkness, neither hath the darkness covered my face. For he that always had before his eyes the weight of divine dread, the face of his heart the darkness of sin never covered. And he whom no punishments followed, did not lose the health of the body ‘on account of the overhanging darkness.’
53. And it is to be noted, that in his own person telling what had gone before, he never says ‘neither hath darkness touched my face,’ but ‘neither hath darkness covered my face;’ for often even the hearts of the righteous do thoughts arising defile, and affect them with the gratifications of things earthly, but whereas they are speedily put away by the hand of holy discretion, it is quickly brought to pass that darkness should not cover the face of the heart, which was already touching it by unlawful enjoyment; for often in the very sacrifice of prayer urgent thoughts press themselves on us, that they should have force to carry off or pollute what we are sacrificing in ourselves to God with weeping eyes. Whence when Abraham at sunset was offering up the sacrifice, he was subject to birds setting on, which he diligently drove away, that they might not carry off the sacrifice which had been offered. So let us, when we offer to God a holocaust upon the altar of our hearts, keep it from unclean birds, that the evil spirits and bad thoughts may not seize upon that which our mind hopes that it is offering up to God to a good end.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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