Stretch out your hand
The act of stretching out one's hand is symbolic of authority and divine power. In the context of the plagues, it signifies Moses acting as God's instrument to execute judgment. The Hebrew verb "natah" (to stretch out) conveys an intentional and authoritative action. This gesture is not merely physical but represents the extension of God's will and power over creation, reinforcing the theme of divine intervention in human affairs.

toward the sky
The sky, or "shamayim" in Hebrew, is often associated with the realm of God and His heavenly authority. By directing Moses to stretch his hand toward the sky, the narrative emphasizes the origin of the forthcoming plague as divine rather than natural. This act serves as a reminder of God's dominion over the heavens and the earth, contrasting the impotence of the Egyptian gods who were believed to control natural phenomena.

so that darkness spreads over the land of Egypt
Darkness in this context is not merely the absence of light but a tangible manifestation of divine judgment. The Hebrew word "choshek" for darkness can also imply chaos and disorder, reminiscent of the primordial darkness before creation. This plague directly challenges the Egyptian sun god, Ra, demonstrating the superiority of YHWH over the Egyptian pantheon. Historically, this would have been a profound and terrifying experience for the Egyptians, whose daily life and religious practices were centered around the sun.

a darkness that can be felt
This phrase suggests an intense, oppressive darkness, one that transcends the physical and affects the spiritual and emotional state of the people. The Hebrew implies a darkness so thick and pervasive that it becomes a palpable presence. This serves as a metaphor for the spiritual blindness and moral darkness of Egypt, which stands in stark contrast to the light of God's truth and presence with Israel. Theologically, it foreshadows the ultimate separation from God that sin brings, a darkness that only His light can dispel.

(21-23) The ninth plague, like the third and sixth, was sent without any previous warning. It consisted in a "thick darkness," which may have been brought about by means of the Khamsin, or "Wind of the Desert," which frequently blows about the time of the vernal equinox, and brings with it such clouds of a fine impalpable sand that the light of the sun is obscured, and an effect produced which some travellers have compared to "the most gloomy night." Or it may have been a shutting out of the sun's rays by dense fog and cloud of a more ordinary character; though in that case there must have been something in the visitation very much exceeding any known instance of such darkness. "They saw not one another," we are told, "for three days" (Exodus 10:23). The darkness was one which "might be felt" (Exodus 10:21). Such a preternatural continuance of absolutely impenetrable "blackness of darkness" would cause to any man a feeling of intense alarm and horror. To the Egyptians it would be peculiarly painful and terrible. Ra, the sun-god, was among the principal objects of their worship, especially in the Delta, where Heliopolis and Pithoni were cities dedicated to him. Darkness was a creation of Set--the Evil Principle, the destroyer of Osiris--and of Apophis, the Great Serpent, the impeder of souls in the lower world. It would have seemed to the Egyptians that Ra was dead, that Set had triumphed over his brother, that Apophis had encircled the world with his dark folds, and plunged it in eternal night. Hence Pharaoh's early call for Moses, and permission that the people should depart, with their families (Exodus 10:24): a concession which, however, was marred by the proviso, "Only let your flocks and herds be stayed."

(21) Darkness which may be felt.--Heb., one shall grasp darkness. The Authorised Version seems to give the true meaning, which is found also in the LXX. and the Vulg. The idea is an exaggeration of that instinctive feeling which makes us speak of "thick darkness." The general voice of mankind confirms the use of the phrase.

1. In its extent, covering as it did "all the land d Egypt;"

2. In its intensity - "they saw not one another" (ver. 23) - "darkness which may be felt" (ver. 21);

3. In its circumscription, extending, as it did, to all Egypt except only the land of Goshen (ver. 23). These circumstances made Pharaoh at once recognise its heaven-sent character, and request its removal of Moses, whom he sought to persuade by conceding the departure of the Israelites with their families. He marred, however, the whole grace of this concession by a proviso that they should leave behind them their flocks and herds, viewing these as, equally with their families, a security for their return. Moses therefore indignantly rejected his offer - the flocks and the herds should go with them - he would not have a hoof left behind - they did not know what sacrifices would be required at the feast which they were about to keep, or how many (ver. 25, 26) - therefore they must take all. Pharaoh, greatly angered, forthwith broke up the conference (ver. 28), but not, as it would seem, before Moses, equally displeased, had announced the tenth plague, and the results which would follow it (Exodus 11:4-8). Verse 21. - Darkness which may be felt. Literally, "and one shall feel, or grasp, darkness." The hyperbole is no doubt extreme; but the general sentiment of mankind has approved the phrase, which exactly expresses what men feel in absolute and complete darkness. Kalisch renders, "a darkness in which men grope." But the grammatical construction does not allow of this.

Parallel Commentaries ...