Discovery BoxExodus 10:21-22
Context10:21 1 The Lord said to Moses, “Extend your hand toward heaven 2 so that there may be 3 darkness over the land of Egypt, a darkness so thick it can be felt.” 4
10:22 So Moses extended his hand toward heaven, and there was absolute darkness 5 throughout the land of Egypt for three days. 6
Joshua 10:12
Context10:12 The day the Lord delivered the Amorites over to the Israelites, Joshua prayed to the Lord before Israel: 7
“O sun, stand still over Gibeon!
O moon, over the Valley of Aijalon!”
Daniel 4:35
Context4:35 All the inhabitants of the earth are regarded as nothing. 8
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 9 his hand
and says to him, ‘What have you done?’
Amos 4:13
Context4:13 For here he is!
He 10 formed the mountains and created the wind.
He reveals 11 his plans 12 to men.
He turns the dawn into darkness 13
and marches on the heights of the earth.
The Lord, the God who commands armies, 14 is his name!”
Amos 8:9
Context8:9 In that day,” says the sovereign Lord, “I will make the sun set at noon,
and make the earth dark in the middle of the day. 15
Matthew 24:29
Context24:29 “Immediately 16 after the suffering 17 of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. 18
[10:21] 1 sn The ninth plague is that darkness fell on all the land – except on Israel. This plague is comparable to the silence in heaven, just prior to the last and terrible plague (Rev 8:1). Here Yahweh is attacking a core Egyptian religious belief as well as portraying what lay before the Egyptians. Throughout the Bible darkness is the symbol of evil, chaos, and judgment. Blindness is one of its manifestations (see Deut 28:27-29). But the plague here is not blindness, or even spiritual blindness, but an awesome darkness from outside (see Joel 2:2; Zeph 1:15). It is particularly significant in that Egypt’s high god was the Sun God. Lord Sun was now being shut down by Lord Yahweh. If Egypt would not let Israel go to worship their God, then Egypt’s god would be darkness. The structure is familiar: the plague, now unannounced (21-23), and then the confrontation with Pharaoh (24-27).
[10:21] 2 tn Or “the sky” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[10:21] 3 sn The verb form is the jussive with the sequential vav – וִיהִי חֹשֶׁךְ (vihi khoshekh). B. Jacob (Exodus, 286) notes this as the only instance where Scripture says, “Let there be darkness” (although it is subordinated as a purpose clause; cf. Gen 1:3). Isa 45:7 alluded to this by saying, “who created light and darkness.”
[10:21] 4 tn The Hebrew term מוּשׁ (mush) means “to feel.” The literal rendering would be “so that one may feel darkness.” The image portrays an oppressive darkness; it was sufficiently thick to possess the appearance of substance, although it was just air (B. Jacob, Exodus, 286).
[10:22] 5 tn The construction is a variation of the superlative genitive: a substantive in the construct state is connected to a noun with the same meaning (see GKC 431 §133.i).
[10:22] 6 sn S. R. Driver says, “The darkness was no doubt occasioned really by a sand-storm, produced by the hot electrical wind…which blows in intermittently…” (Exodus, 82, 83). This is another application of the antisupernatural approach to these texts. The text, however, is probably describing something that was not a seasonal wind, or Pharaoh would not have been intimidated. If it coincided with that season, then what is described here is so different and so powerful that the Egyptians would have known the difference easily. Pharaoh here would have had to have been impressed that this was something very abnormal, and that his god was powerless. Besides, there was light in all the dwellings of the Israelites.
[10:12] 7 tn Heb “Then Joshua spoke to the
[4:35] 8 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
[4:35] 9 tn Aram “strikes against.”
[4:13] 10 tn Heb “For look, the one who.” This verse is considered to be the first hymnic passage in the book. The others appear at 5:8-9 and 9:5-6. Scholars debate whether these verses were originally part of a single hymn or three distinct pieces deliberately placed in each context for particular effect.
[4:13] 11 tn Or “declares” (NAB, NASB).
[4:13] 12 tn Or “his thoughts.” The translation assumes that the pronominal suffix refers to God and that divine self-revelation is in view (see 3:7). If the suffix refers to the following term אָדַם (’adam, “men”), then the expression refers to God’s ability to read men’s minds.
[4:13] 13 tn Heb “he who makes dawn, darkness.” The meaning of the statement is unclear. The present translation assumes that allusion is made to God’s approaching judgment, when the light of day will be turned to darkness (see 5:20). Other options include: (1) “He makes the dawn [and] the darkness.” A few Hebrew
[4:13] 14 tn Traditionally, “God of hosts.”
[8:9] 15 tn Heb “in a day of light.”
[24:29] 16 tn Here δέ (de) has not been translated.
[24:29] 17 tn Traditionally, “tribulation.”
[24:29] 18 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
