Exodus 10:21-23 · Bible study
Exodus 10:21-23 Commentary: Study: Darkness That Could Be Felt
Hebrew · 11 what the commentators say
Meaning in one sentence
What was the nature of the ninth plague's 'darkness that may be felt'? This study explores its meaning for Egypt, Israel, and God's judgment.
Research Summary
- Meaning: The ninth plague strikes at Egypt's sun-god worship, bringing a supernatural darkness that immobilizes Egypt for three days while Israel enjoys light.
- Key words: 'Darkness that may be felt' (H4959 mashash - to grope/feel); 'thick darkness' (choshek aphelah - double noun for deepest gloom); 'light' (or H0216 - God's provision and presence).
- Main debate: Was the darkness a natural khamsin sandstorm supernaturally intensified, or a purely miraculous event? Commentators are divided; both sides affirm its divine origin.
- Theological theme: God's judgment against idolatry; His protection of His people; the contrast between light (grace) and darkness (wrath).
- Best use: Preaching on God's sovereignty over false gods, the reality of judgment, and the security of those under His covenant.
Translation Comparison
BSB Berean Standard Bible 2020
21Then the LORD said to Moses, “Stretch out your hand toward heaven, so that darkness may spread over the land of Egypt—a palpable darkness.”
22So Moses stretched out his hand toward heaven, and total darkness covered all the land of Egypt for three days.
23No one could see anyone else, and for three days no one left his place. Yet all the Israelites had light in their dwellings.
WEB World English Bible 2000
21Yahweh said to Moses, “Stretch out your hand toward the sky, that there may be darkness over the land of Egypt, even darkness which may be felt.”
22Moses stretched out his hand toward the sky, and there was a thick darkness in all the land of Egypt for three days.
23They didn’t see one another, and nobody rose from his place for three days; but all the children of Israel had light in their dwellings.
KJV King James Version 1769
21And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.
22And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:
23They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.
ASV American Standard Version 1901
21And Jehovah said unto Moses, Stretch out thy hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.
22And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days;
23they saw not one another, neither rose any one from his place for three days: but all the children of Israel had light in their dwellings.
YLT Young's Literal Translation 1898
21And Jehovah saith unto Moses, `Stretch out thy hand towards the heavens, and there is darkness over the land of Egypt, and the darkness is felt.'
22And Moses stretcheth out his hand towards the heavens, and there is darkness--thick darkness in all the land of Egypt three days;
23they have not seen one another, and none hath risen from his place three days; and to all the sons of Israel there hath been light in their dwellings.'
Darby Darby Bible 1890
21And Jehovah said to Moses, Stretch out thy hand toward the heavens, that there may be darkness in the land of Egypt — so that one may feel darkness.
22And Moses stretched out his hand toward the heavens; and there was a thick darkness throughout the land of Egypt three days:
23they saw not one another, neither rose any from his place, for three days. But all the children of Israel had light in their dwellings.
Douay-Rheims Douay-Rheims Bible 1899
21And the Lord said to Moses: Stretch out thy hand towards heaven: and may there be darkness upon the land of Egypt so thick that it may be felt.
22And Moses stretched forth his hand towards heaven: and there came horrible darkness in all the land of Egypt for three days.
23No man saw his brother, nor moved himself out of the place where he was: but wheresoever the children of Israel dwelt, there was light.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 10:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the darkness in Exodus 10:21-23 was a supernatural judgment, though some see a natural basis. Calvin calls it a 'terrible judgment of God' sent without warning because Pharaoh had 'wickedly abused God's clemency.' Barnes and the Cambridge Bible note the likely involvement of the khamsin (a spring sandstorm that can darken the sky for days), but insist its intensity and timing mark it as a 'preternatural withdrawal of light.' Keil and Delitzsch similarly argue for a natural basis while affirming the miraculous. Matthew Henry and Wesley emphasize the total darkness that extinguished all light sources, leaving Egyptians paralyzed for three days. All agree the distinction between Egypt and Goshen, light in the Israelites' dwellings, demonstrates God's protective presence and His direct judgment on Egypt's sun-god worship.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Supernatural miracle: Emphasizes suddenness, severity, and the command of Moses as a direct act of God (Calvin, Matthew Henry).
- Intensified natural phenomenon: Points to the khamsin wind as a natural basis, with God intensifying its effect for the plague (Barnes, Cambridge, Keil).
What is clear: The darkness was sent by God as a direct judgment on Egypt, it excluded Goshen where Israel had light, and it lasted three full days.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Cause of the darkness | It was a divine judgment sent by God through Moses' action. | Some (Calvin, Matthew Henry) see it as a direct miracle with no natural mechanism; others (Barnes, Cambridge, Keil) see it as an intensified natural phenomenon (the khamsin wind). |
| Extent of the darkness | The darkness covered all the land of Egypt, but the Israelites in their dwellings had light. | Whether the darkness extended into Goshen (the region where most Israelites lived) is debated; the text says 'all the land of Egypt' but some commentators suggest Goshen may have been excluded naturally or supernaturally. |
| Symbolic meaning | The plague is a direct challenge to Egyptian religion and a demonstration of God's power. | Some focus on its role in judgment and hardening (Calvin), others on its typological significance as a foreshadowing of end-times judgment (Revelation 16:10). |
| Why three days? | The three-day duration is significant both as a complete period and as a pattern in Scripture. | Some see it as coinciding with the typical length of the khamsin; others as a symbolic period of completeness and waiting (paralleling Jonah, Christ's resurrection). |
Historical & Cultural Context
The ninth plague strikes at the heart of Egyptian religion. The sun god Ra was the supreme deity, and Pharaoh himself was considered the son of Ra. By plunging Egypt into thick darkness for three days, Yahweh directly challenged this central pillar of Egyptian power and cosmology.
The language 'darkness which may be felt' (v.21) echoes the Hebrew verb mashash (to feel or grope), suggesting a darkness so dense it could be touched. The double noun choshek aphelah ('darkness of obscurity') in v.22 intensifies the description: this is not ordinary night but a paralyzing gloom. Commentators widely connect this to the khamsin wind, a hot south wind from the desert that in spring can bury the land in dust and sand, turning day into night for two or three days. Lange cites Schubert: 'the obscuration becomes so nocturnal that the darkness of the thickest fog... is not to be compared with it.' Barnes notes that Egyptians would be familiar with the phenomenon, but this instance was so severe and timed with Moses' command that they recognized it as divine.
The three-day duration is also significant: it echoes the three days of darkness before creation's light (Gen 1:2-5) and anticipates the three-day period leading to the exodus. The contrast with Goshen, where 'all the children of Israel had light in their dwellings' (v.23), highlights the theme of separation, God's people are preserved even when judgment falls.
Textual Notes
The supplied sources note no significant textual variants for Exodus 10:21-23. The Hebrew text is consistent across manuscripts, and the translations render the passage without major differences. The LXX rendering (σκότος καὶ γνόφος καὶ θύελλα) adds 'storm' but this does not affect the meaning.
Reception History
This passage has been deeply influential in Jewish and Christian tradition. The deuterocanonical book of Wisdom of Solomon (17:2-19) expands the plague into a fearful description of terror and apparitions. Early church writers such as Origen and Augustine saw the darkness as a type of spiritual blindness and the light in Goshen as a type of the church. In the Reformation, Calvin emphasized the judgment aspect: God strikes before warning because Pharaoh refused to listen. Modern commentators often connect the plague to Revelation 16:10, where the fifth vial brings darkness on the beast's kingdom. The contrast between darkness and light continues to be used in Christian worship and preaching as a picture of salvation from judgment.
Preaching This Verse
Three-Point Outline
- God's Power Over Creation and False Gods. The darkness silences the worship of Ra and shows that Yahweh, not the sun, is the source of light and life. This plague is a frontal assault on Egypt's deepest idolatries.
- Human Helplessness Under Judgment. 'They didn't see one another, and nobody rose from his place' (v.23). The darkness strips away human autonomy. Pharaoh's court is immobilized, unable to strategize or resist. Sin's darkness does the same, it paralyzes and isolates.
- Light as a Sign of Grace. Israel had light in their dwellings. This is not earned but given. It points to the gospel: those under God's protection are spared the darkness of judgment, even as it falls all around.
Five-Point Outline
- The darkness comes without warning, a sudden judgment.
- It targets Egypt's religious system directly.
- It is relentless: three full days without relief.
- It exposes the spiritual darkness of Pharaoh's hardened heart.
- The light in Goshen anticipates the salvation of God's people.
Illustration Hooks
- A city-wide power outage, total blackout, no streetlights, no electronics. People become disoriented, afraid to move. That fear is a faint echo of this plague.
- A thick fog that grounds all flights and stops traffic. The khamsin would have been like that, but with grit in every crack and the sense that God was pressing down.
- Walking into a dark room and groping for the light switch. The Egyptians couldn't find any switch, even their lamps went out.
Questions Your Congregation Is Asking
- Why would God use darkness as a judgment? What does it say about Him?
- If God sent the plague, why did Pharaoh harden his heart again afterward?
- Does this story have any connection to the darkness at the crucifixion (Matthew 27:45)?
Leading a Discussion
This plague is the ninth of ten, and it strips away the last comforts of Egypt. As you discuss these verses, notice how the judgment is both physical and spiritual, a darkness that mirrors the state of Pharaoh's heart. The contrast with light in Goshen is central.
Discussion Questions
- Read Exodus 10:21-23 aloud. What words or phrases stand out to you about the nature of this darkness?
- The darkness was 'felt.' Why does the text emphasize this sense? What does it reveal about the intensity of the plague?
- How does this plague specifically challenge Egypt's worship of the sun god Ra? What does it teach us about God's power over creation?
- Why do you think God chose to give the Israelites light in their dwellings while the Egyptians were in total darkness? What does this tell us about God's character?
- Pharaoh eventually calls Moses back (v.24) but offers only partial obedience. How does the darkness expose what is really in his heart?
- In what ways might spiritual darkness 'paralyze' someone today, keeping them from rising up or seeing clearly?
- How does the light in Goshen point to the hope we have in Christ, who called Himself the Light of the World? (John 8:12)
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 9:22 | Yahweh said to Moses, “Stretch out your hand toward the sky, that there may be hail in all the land of Egypt, on man, and on animal, and on every herb of the field, throughout the land of Egypt.” |
| Deuteronomy 28:29 | You will grope at noonday, as the blind gropes in darkness, and you shall not prosper in your ways. You will only be oppressed and robbed always, and there will be no one to save you. |
| Psalms 35:6 | Let their way be dark and slippery, Yahweh’s angel pursuing them. |
| Psalms 78:49 | He threw on them the fierceness of his anger, wrath, indignation, and trouble, and a band of angels of evil. |
| Psalms 105:28 | He sent darkness, and made it dark. They didn’t rebel against his words. |
| Proverbs 4:19 | The way of the wicked is like darkness. They don’t know what they stumble over. |
| Ecclesiastes 2:14 | The wise man’s eyes are in his head, and the fool walks in darkness—and yet I perceived that one event happens to them all. |
| Ecclesiastes 6:4 | for it comes in vanity, and departs in darkness, and its name is covered with darkness. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke sees the plague as a thick, supernaturally produced mist so dense that lamps could not burn and people could not see each other. He draws on the Wisdom of Solomon to describe the terrors that accompanied this darkness, calling it an awful emblem of Egypt's spiritual blindness.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the darkness directly challenged Egypt's sun-god worship. While sandstorms from the desert offer a natural analogy, the plague's unprecedented severity and the clear division with light remaining in Goshen show it was a supernatural act, not merely a severe weather event.
Calvin's Commentaries Reformed 1564
Calvin stresses that God brought the darkness without warning, because Pharaoh had already proven his word worthless. The plague was a direct, felt judgment: the Egyptians, who had tried to darken God's glory, now felt a tangible darkness that no eclipse could explain, while Israel alone enjoyed light.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools commentary suggests the ninth plague was likely caused by a severe sandstorm brought by the ḥamsīn wind, which darkens the sun and fills the air with dust so dense it can be felt. The darkness traveled in streaks, explaining why the Egyptians suffered while the Israelites did not.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that this darkness was not a natural absence of light but a thick, tangible gloom that could be felt, physically immobilizing the Egyptians for three days. The commentary highlights God's direct sovereign action in punishing Egypt while simultaneously preserving light for Israel, demonstrating His power to separate His people from divine judgment.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that this darkness was not merely an absence of light, but a thick, clammy fog that could be felt and extinguished fires and lamps. It paralyzed the Egyptians with terror and horror, as evil angels and phantoms tormented their minds. Meanwhile the Israelites had normal light and could go about their business.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes the darkness was so thick it could almost be felt, lasting three days far longer than a typical sandstorm. The terror lay in the sun itself being an Egyptian idol, and the usually cloudless sky was blotted out. Meanwhile, Goshen remained untouched.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch treat the ninth plague's darkness as both a natural event, likely a sudden Chamsin dust storm so thick it could be felt, and a deliberate symbol: the darkness on Egypt and light on Goshen typify God's wrath against the Egyptians and His grace toward Israel. They also note Moses' proverbial refusal to leave "a hoof" behind, insisting the cattle must go because he did not yet know what the Lord would require for sacrifice.
Lange's Commentary Reformed 1857
Lange sees the plague of darkness as more than a natural event; it transforms Egypt's wisdom into a spiritual night that preannounces death. The light in Goshen, by contrast, signifies the dawn of a higher wisdom that leads to freedom. He notes
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that this darkness was total—it not only blocked the sun but extinguished every fire and candle, making it a physical, tangible plague. He connects it to the judgment on the beast's kingdom in Revelation, where darkness falls on his throne.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that the plague was a total, terrifying darkness so thick it could be felt and caused eye pain, amplified by Jewish tradition that evil spirits terrorized the Egyptians. During these three days, the Israelites enjoyed light in their homes, yet God chose not to let them escape then, intending instead to bring them out openly and with power.