This qualitative multiple case study aims to describe the experiences of two Black women who chose to leave the classroom and transition to other roles within the field of education. Using metaphorical analysis, this study employed the four-capital theoretical framework. This framework connects human capital, structural capital, social capital, and positive psychological capital as factors related to teacher attrition and retention. This study illustrates how the participants' experiences fit into the four-capital theoretical framework and highlights the metaphors the participants use to describe their transition. The researcher conducted two semi-structured open-ended interviews in which the participants were asked to describe their experiences in the classroom as well as their experiences in their new positions. The researcher analyzed the metaphors used by the participants and categorized their responses based on the four capitals. The identified metaphors offered a vivid description of the participants' experiences. The results indicated that although the experiences of the participants are similar to those found throughout the literature, the four-capital theory helps describe their experiences more holistically. Rather than having isolated reasons for leaving the classroom, the attrition of the participants can be explained by examining the interconnectedness of the various capitals. These findings suggest that teacher retention and attrition be studied by looking at a variety of causes as opposed to isolated factors.

English speakers use the concept of "darkness" in a number of metaphors to portray a wide variety of experiences from evil to fear to ignorance. These metaphorical connections or entailments are so natural that we can see an image of a dark-clad person in a film or book and usually be correct in assuming that they are at best questionably moral and at worst a villain. The Old Testament (OT) also employs dark images and dark imagery to various effects. From Job's description of the underworld in Job 3 to Isaiah 's description of the coming light that will dispel the darkness in Isa 8- 9, to the dark paths the wicked trod in Eccl 2:14, the OT uses a number of metaphors of darkness. For most of these examples, it would be easy to assume that the ancient Hebrew writers of the OT were working with the same concepts of darkness that we do today and thus interpret these passages along the same lines as our own modem English metaphors. But such assumptions can and have led to a number of misunderstandings and conflicting interpretations of passages that employ dark images. These miscommunications are most apparent in passages where God's presence is indicated by darkness like at the Sinai and Temple theophanies (Exod 20:19-20 and 1 Kgs 8:12, respectively) as well as later poetry about God (Ps 97:2). By combining the theoretical framework of Cognitive Metaphor Theory (CMT), and the methodology of Conceptual Blending (CB), this study will work toward a clearer understanding of how the writers of the OT understood darkness and how that shaped their use of it in their images and imagery of death, captivity, the unknowable, and God. It will be shown that the ancient Hebrew conception and use of darkness centres around three key recurring metaphors - Death is Darkness, Captivity is Darkness, and the Unknown is Darkness - while the metaphor Evil is Darkness is foreign to the OT. These findings serve to provide greater clarity in interpreting those OT passages that portray God as having a penchant for darkness.