Wahyu 8:12

8:12 Then ¹  the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day ²  and for a third of the night likewise.

Keluaran 10:21-23

The Ninth Blow: Darkness

10:21 ³ The Lord said to Moses, “Extend your hand toward heaven ⁴  so that there may be ⁵  darkness over the land of Egypt, a darkness so thick it can be felt.” ⁶ 

10:22 So Moses extended his hand toward heaven, and there was absolute darkness ⁷  throughout the land of Egypt for three days. ⁸  10:23 No one ⁹  could see ¹⁰  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

Yoel 2:2

2:2 It will be ¹¹  a day of dreadful darkness, ¹² 

a day of foreboding storm clouds, ¹³ 

like blackness ¹⁴  spread over the mountains.

It is a huge and powerful army ¹⁵  –

there has never been anything like it ever before,

and there will not be anything like it for many generations to come! ¹⁶ 

Yoel 2:10

2:10 The earth quakes ¹⁷  before them; ¹⁸ 

the sky reverberates. ¹⁹ 

The sun and the moon grow dark;

the stars refuse to shine. ²⁰ 

[8:12]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ² tn Grk “the day did not shine [with respect to] the third of it.”

[10:21]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “a man…his brother.”

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

[2:2]  ¹¹ tn The phrase “It will be” does not appear in the Hebrew, but is supplied in the translation for the sake of smoothness and style.

[2:2]  ¹² tn Heb “darkness and gloom.” These two terms probably form a hendiadys here. This picture recalls the imagery of the supernatural darkness in Egypt during the judgments of the exodus (Exod 10:22). These terms are also frequently used as figures (metonymy of association) for calamity and divine judgment (Isa 8:22; 59:9; Jer 23:12; Zeph 1:15). Darkness is often a figure (metonymy of association) for death, dread, distress and judgment (BDB 365 s.v. חשֶׁךְ 3).

[2:2]  ¹³ tn Heb “a day of cloud and darkness.”

[2:2]  ¹⁴ tc The present translation here follows the proposed reading שְׁחֹר (shÿkhor, “blackness”) rather than the MT שַׁחַר (shakhar, “morning”). The change affects only the vocalization; the Hebrew consonants remain unchanged. Here the context calls for a word describing darkness. The idea of morning or dawn speaks instead of approaching light, which does not seem to fit here. The other words in the verse (e.g., “darkness,” “gloominess,” “cloud,” “heavy overcast”) all emphasize the negative aspects of the matter at hand and lead the reader to expect a word like “blackness” rather than “dawn.” However, NIrV paraphrases the MT nicely: “A huge army of locusts is coming. They will spread across the mountains like the sun when it rises.”

[2:2]  ¹⁵ tn Heb “A huge and powerful people”; KJV, ASV “a great people and a strong.” Many interpreters understand Joel 2 to describe an invasion of human armies, either in past history (e.g., the Babylonian invasion of Palestine in the sixth century b.c.) or in an eschatological setting. More probably, however, the language of this chapter referring to “people” and “armies” is a hypocatastic description of the locusts of chapter one. Cf. TEV “The great army of locusts advances like darkness.”

[2:2]  ¹⁶ tn Heb “it will not be repeated for years of generation and generation.”

[2:10]  ¹⁷ sn Witnesses of locust invasions have described the visual effect of large numbers of these creatures crawling over one another on the ground. At such times the ground is said to appear to be in motion, creating a dizzying effect on some observers. The reference in v. 10 to the darkening of the sun and moon probably has to do with the obscuring of visibility due to large numbers of locusts swarming in the sky.

[2:10]  ¹⁸ tn Heb “before it.”

[2:10]  ¹⁹ tn Heb “trembles.”

[2:10]  ²⁰ tn Heb “gather their brightness.”