Keluaran 10:21-23

The Ninth Blow: Darkness

10:21 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  10:23 No one ⁷  could see ⁸  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

Keluaran 10:2

10:2 and in order that in the hearing of your son and your grandson you may tell ⁹  how I made fools ¹⁰  of the Egyptians ¹¹  and about ¹²  my signs that I displayed ¹³  among them, so that you may know ¹⁴  that I am the Lord.”

Kolose 4:4

4:4 Pray that I may make it known as I should. ¹⁵ 

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 2:9-12

2:9 For in him all the fullness of deity lives ¹⁶  in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, ¹⁷  with a circumcision performed by human hands, but by the removal ¹⁸  of the fleshly body, ¹⁹  that is, ²⁰  through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your ²¹  faith in the power ²²  of God who raised him from the dead.

[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.

[10:23]  ⁷ tn Heb “a man…his brother.”

[10:23]  ⁸ tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.

[10:2]  ⁹ tn The expression is unusual: תְּסַפֵּר בְּאָזְנֵי (tÿsapper bÿ’ozne, “[that] you may declare in the ears of”). The clause explains an additional reason for God’s hardening the heart of Pharaoh, namely, so that the Israelites can tell their children of God’s great wonders. The expression is highly poetic and intense – like Ps 44:1, which says, “we have heard with our ears.” The emphasis would be on the clear teaching, orally, from one generation to another.

[10:2]  ¹⁰ tn The verb הִתְעַלַּלְתִּי (hit’allalti) is a bold anthropomorphism. The word means to occupy oneself at another’s expense, to toy with someone, which may be paraphrased with “mock.” The whole point is that God is shaming and disgracing Egypt, making them look foolish in their arrogance and stubbornness (W. C. Kaiser, Jr., “Exodus,” EBC 2:366-67). Some prefer to translate it as “I have dealt ruthlessly” with Egypt (see U. Cassuto, Exodus, 123).

[10:2]  ¹¹ tn Heb “of Egypt.” The place is put by metonymy for the inhabitants.

[10:2]  ¹² tn The word “about” is supplied to clarify this as another object of the verb “declare.”

[10:2]  ¹³ tn Heb “put” or “placed.”

[10:2]  ¹⁴ tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vida’tem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2 – “that you might tell.”

[4:4]  ¹⁵ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[2:9]  ¹⁶ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[2:11]  ¹⁷ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ¹⁸ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ¹⁹ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ²⁰ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[2:12]  ²¹ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ²² tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”