Darkness
VIEW:48 DATA:01-04-2020
DARKNESS.See Light.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
The ninth Egyptian plague (Exo_10:21, etc.). Especially calculated to affect the Egyptians who worshipped Ra, the sun god. Its sudden and intense coming when Moses stretched out his hand marked it as supernatural. Its basis was natural, namely, the chamsin or sandstorm (see Septuagint), from the S.W. desert. It produces a darkness denser than the densest fog, so that no man rises from his place; men and beasts hide until it is over, for it penetrates even through well closed windows. This explains the peculiar phrase "darkness which may be felt." What still more marked its judicial character was (compare Isa_13:9-10; Joe_2:31; Joe_3:15; Mat_24:29) "the children of Israel had light in their dwellings."
The date of Amo_8:9 coincides with a total eclipse visible at Jerusalem shortly after noon, Feb. 9th, 784 B.C.; the date of Mic_3:6 with the eclipse June 5th, 716 B.C. (Dionys. Hal., 2:56); the date of Jer_15:9 with the eclipse of Sept. 30th, 610 B.C. (Herodotus, 1:74,103.) The darkness over all the land (Juaea) from the sixth to the ninth hour during Christ's crucifixion (Mat_27:45) cannot have been an eclipse, for it would not last three hours, seldom intensely more than six minutes. The eclipse, darkness and earthquake in Bithynia, noted by Phlegon of Tralles, was probably in the year before. This darkness at Christ's crucifixion was nature's sympathy with her suffering Lord; perhaps partly intended by the prophecy Amo_8:9.
As the glory of the Lord shone around the scene of His birth (Luk_2:9), so a pall of darkness was fitly spread over His dying scene. By the paschal reckoning the moon must then have been at its full phase, when the sun could not be eclipsed. Darkness is the image of spiritual ignorance and unbelief (Isa_60:2; Joh_1:5; Joh_3:19; 1Jn_2:8). "Outer darkness" expresses exclusion from the brightness of the heavenly banquet (Mat_8:12). "The works of darkness," i.e. sins (Eph_5:11). God dwells in thick darkness; i.e., we cannot penetrate the awe inspiring mysteries of His person and His dealings. But God is light, and in Him is no darkness at all (1Jn_1:5; 1Ki_8:12; Psa_97:2).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Darkness. Darkness is spoken of as encompassing the actual presence of God, as that out of which he speaks, ? the envelope, as it were, of divine glory. Exo_20:21; 1Ki_8:12. The plague of darkness in Egypt was miraculous.
The darkness "over all the land," Mat_27:45, attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the Passover.
Darkness is also, as in the expression "land of darkness," used for the state of the dead, Job_10:21-22, and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. Joh_1:5; Joh_3:19.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
the absence of light. Darkness was upon the face of the deep, Gen_1:2; that is, the chaos was immersed in thick darkness, because light was withheld from it. The most terrible darkness was that brought on Egypt as a plague; it was so thick as to be, as it were, palpable; so horrible, that no one durst stir out of his place; and so lasting, that it endured three days and three nights, Exo_10:21-22; Wis_17:2-3. The darkness at our Saviour's death began at the sixth hour, or noon, and ended at the third hour, or three o'clock in the afternoon. Thus it lasted almost the whole time he was on the cross; compare Mat_27:45, with Joh_19:14, and Mar_15:25. Origen, Maldonatus, Erasmus, Vatablus, and others, were of opinion that this darkness covered Judea only; which is sometimes called the whole earth; that is, the whole country. Chrysostom, Euthymius, Theophylact, and others, thought it extended over a hemisphere. Origen says it was caused by a thick mist, which precluded the sight of the sun. That it was preternatural is certain, for, the moon being at full, a natural eclipse of the sun was impossible. Darkness is sometimes used metaphorically for death. The land of darkness is the grave, Job_10:22; Psa_107:10. It is also used to denote misfortunes and calamities: A day of darkness is a day of affliction, Esther 11:8. Let that day be darkness; let darkness stain it, let it be reckoned among the unfortunate days, Job_3:4-5. The expressions, I will cover the heavens with darkness; The sun shall be turned into darkness, and the moon into blood, &c, signify very great political calamities, involving the overthrow of kings, princes, and nobles, represented by the luminaries of heaven. In a moral sense, darkness denotes ignorance and vice; hence the children of light, in opposition to the children of darkness, are the righteous distinguished from the wicked.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Apart from its literal meaning, darkness often has a figurative meaning in the Bible. Its most common figurative usage is as a symbol for evil. This symbolic usage is natural, for wrongdoers prefer darkness to light. It enables them to carry out their wrongdoing more easily (Neh_6:10; Psa_91:5-6; Isa_29:15; Jer_49:9; Luk_22:53; Joh_3:19-20; Rom_13:12-13; 1Th_5:2; 1Th_5:7).
The world of humankind, because of sin, is a place of darkness and death. Believers need not fear this darkness, for God has become their light (Psa_23:4; Psa_27:1; Mic_7:8; Eph_5:14). In fact, when people receive Gods salvation they come, as it were, out of a kingdom of darkness into one of light (Isa_9:2; Isa_42:6-7; Luk_1:76-79; Col_1:13). They must therefore no longer live as if they belonged to the darkness, but live as those who belong to the light (2Co_6:14; Eph_5:8-11; see LIGHT).
An intervention by God in human affairs may be accompanied by unnatural darkness (Deu_4:11; Mat_27:45-46). This is particularly the case if the intervention is one of judgment (Joe_2:2; Joe_2:31; cf. Rev_16:10-11). Therefore, the Bible may speak symbolically of a day of judgment as a day of darkness (Amo_5:20; Zep_1:15). In keeping with this symbolism, the Bible depicts the final destiny of unrepentant sinners as a place of terrifying and everlasting darkness (Mat_8:12; Mat_22:13; 2Pe_2:17; Jud_1:13).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
In the Gospels of Matthew (Mat_27:45) and Luke (Luk_23:44) we read that, while Jesus hung upon the cross, 'from the sixth hour there was darkness over all the land unto the ninth hour.' That this darkness could not have proceeded from an eclipse of the sun is placed beyond all doubt by the fact that, it being then the time of the Passover, the moon was at the full. This darkness may therefore be ascribed to an extraordinary and preternatural obscuration of the solar light, which might precede and accompany the earthquake which took place on the same occasion. For it has been noticed that often before an earthquake such a mist arises from sulfurous vapors as to occasion a darkness almost nocturnal. Such a darkness might extend over Judea, or that division of Palestine in which Jerusalem stood, to which the best authorities agree that here, as in some other places, it is necessary to limit the phrase rendered 'all the land.'
Darkness is often used symbolically in the Scriptures as opposed to light, which is the symbol of joy and safety, to express misery and adversity (Job_18:6; Psa_107:10; Psa_143:3; Isa_8:22; Isa_9:1; Isa_59:9-10; Eze_30:18; Eze_32:7-8; Eze_34:12). Darkness of the sun, moon, and stars is used figuratively to denote a general darkness or deficiency in the government or body politic (Isa_13:10; Eze_32:7; Joe_2:10-31). In Eph_5:11, the expression 'works of darkness' is applied to the heathen mysteries, on account of the impure actions which the initiated performed in them. 'Outer darkness' in Mat_8:12, and elsewhere refers to the darkness outside, in the streets or open country, as contrasted with the blaze of cheerful light in the house, especially when a convivial party is held in the night time. And it may be observed that the streets in the East are utterly dark after nightfall, there being no shops with lighted windows, nor even public or private lamps to impart to them the light and cheerfulness to which we are accustomed. This gives the more force to the contrast of the 'outer darkness' with the inner light.
Darkness is used to represent the state of the dead (Job_10:21; Job_17:13). It is also employed as the proper and significant emblem of ignorance (Isa_9:2; Isa_60:2; Mat_6:23; Joh_3:19; 2Co_4:1-6).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Darkness
(properly חשֶׁךְ, cho'shek; σκότος), the absence of light; the state of chaos as represented by the sacred writer in Gen_1:2. SEE CREATION.
The plague of darkness in Egypt (Exo_10:21) was one so thick and intense as to seem almost palpable. The palpable obscure of Milton appears to express the idea in a forcible manner. The Tamul translation gives darkness which causeth to feel, or so dark that a man is obliged to feel his way, and until he shall have so felt he cannot proceed. Some expositors are disposed to contend for the literal palpableness of this darkness by supposing that the agency employed was a wind, densely filling the air with particles of dust and sand. Such winds are not unknown in the Eastern deserts, and they are always very appalling and destructive in their effects. Others think that a dense fog was spread over the land; but a darkness consisting of thick clammy fogs and exhalations, so condensed as to be perceived by the organs of touch, might have extinguished animal life in a few hours. Whether the darkness was exhibited in these or any other forms, the miracle must have struck the Egyptians with astonishment and horror, as the sun was one of their principal deities, and was supposed to be the source of life and the soul of the world, and with the moon to rule all things. SEE PLAGUES OF EGYPT.
In the Gospels of Matthew (Mat_27:45) and Luke (Luk_23:44) we read that, while Jesus, hung upon the cross, from the sixth hour there was darkness over all the land unto the ninth hour. Most of the ancient commentators believed that this darkness extended to the whole world. But their arguments are now seldom regarded as satisfactory, and their proofs even less so. Of the latter the strongest is the mention of an eclipse of the sun, which is referred to this time by Phlegon Trallianus, and, after him, by Thallus (ap. Africanum). But even an eclipse of the sun could not be visible to the whole world, and neither of these writers names the place of the eclipse. Some think it was Rome; but it is impossible that an eclipse could have happened from the sixth to the ninth hour both at Rome and Jerusalem. It is, therefore, highly probable that the statement of Phlegon, which in the course of time has come to be quoted as independent authority, was taken from the relation of the Christians or from the Scriptures. That the darkness could not have proceeded from an eclipse of the sun is further placed beyond all doubt by the fact that, it being then the time of the Passover, the moon was at the full. This darkness may therefore be ascribed to an extraordinary and preternatural obscuration of the solar light, which might precede and accompany the earthquake that took place on the same occasion; for it has been noticed that often before an earthquake such a mist arises from sulphureous vapors as to occasion a darkness almost nocturnal (see the, authors cited in Kuinoil ad Mat_24:29, and compare Joe_3:3; Rev_6:12 sq.). SEE EARTHQUAKE. Such a darkness might extend over Judaea, or that division of Palestine in which Jerusalem stood, to which the best authorities agree that here, as in some other places, it is necessary to limit the phrase πᾶσαν τὴν γῆν, rendered all the land. In the Acts of Pilate (q.v.), which have been' quoted by Justin Martyr and Tertullian, we find the following document, in which this preternatural darkness is referred to. SEE ECLIPSE.
Pilate to Tiberius, etc.
I have at length been forced to consent to the crucifixion of Jesus Christ, to prevent a tumult among the Jews, though it was very much against my will. For the world never saw, and probably never will see, a man of such extraordinarypiety and uprightness. But the high-priests and Sanhedrim fulfilled in it the oracles of their prophets and of our sibyls. While he hung on the cross, a horrid darkness, which covered the earth, seemed to threaten its final end. His followers, who profess to have seen him rise from the dead and ascend into heaven, and acknowledge him for their God, do still subsist, and, by their excellent lives, show themselves the worthy disciples of so extraordinary a master. I did all I could to save him from the malice of the Jews, but the fear of a total insurrection made me sacrifice him to the peace and interest of your empire, etc.
The thick darkness in which God is said to have been (Exo_20:21), was doubtless the thick cloud upon the mount mentioned Exo_19:16; and the thick darkness in which the Lord said that he would dwell (1Ki_8:12), has reference to the cloud upon the mercy-seat, in which he promised to appear to Aaron, and which seems to have been rather a cloud of glory and light than of darkness. SEE CLOUD. When it is said (Psa_97:2) clouds and darkness are round about him, the reference is apparently to the inscrutability of the divine nature and working. The darkness which is frequently (Isa_13:9-10; Joe_2:31; Joe_3:15; Mat_24:29, etc.) connected with the coming of the Lord has reference to the judgments attendant on his advent.
Darkness is often used symbolically in the Scriptures as opposed to light, which is the symbol of joy and safety, to express misery and adversity (Job_18:6; Psalms 107; Psalms 10; Psa_143:3; Isa_8:22; Isa_9:1; Isa_59:9-10; Eze_30:18; Eze_32:7-8; Eze_34:12); hence also captivity (Isa_47:5; Lam_3:6). He . . that maketh the morning darkness,' in Amo_4:13, is supposed to be an allusion to the dense black clouds and mists attending earthquakes. The day of darkness' in Joe_2:2, alludes to the obscurity occasioned by the flight of locusts in compact masses. SEE LOCUST. In Eze_8:12, darkness is described as the accompaniment of idolatrous rites. Darkness of the sun, moon, and stars is used figuratively to denote a general darkness or deficiency in the government or body politic (Isa_13:10; Eze_32:7; Joe_2:10-31). In Eph_5:11, the expression works of darkness' is applied to the heathen mysteries on account of the impure actions which the initiated performed in them. Outer darkness' in Mat_8:12, and elsewhere, refers to the darkness outside, in the streets or open country, as contrasted with the blaze of cheerful light in the house, especially when a convivial party is held in the night time. And it may be observed that the streets in the East are utterly dark after nightfall, there being no shops with lighted windows, nor even public or private lamps to impart to them the light and cheerfulness to which we are accustomed. This gives the more force to the contrast of the outer darkness' with the inner light. Darkness is used to represent the state of the dead (Job_10:21; Job_17:13). It is also employed as the proper and significant emblem of ignorance (Isa_9:2; Isa_60:2; Mat_6:23; Joh_3:9; 2Co_4:1-6).
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
The ninth Egyptian plague (Exo_10:21, etc.). Especially calculated to affect the Egyptians who worshipped Ra, the sun god. Its sudden and intense coming when Moses stretched out his hand marked it as supernatural. Its basis was natural, namely, the chamsin or sandstorm (see Septuagint), from the S.W. desert. It produces a darkness denser than the densest fog, so that no man rises from his place; men and beasts hide until it is over, for it penetrates even through well closed windows. This explains the peculiar phrase "darkness which may be felt." What still more marked its judicial character was (compare Isa_13:9-10; Joe_2:31; Joe_3:15; Mat_24:29) "the children of Israel had light in their dwellings."
The date of Amo_8:9 coincides with a total eclipse visible at Jerusalem shortly after noon, Feb. 9th, 784 B.C.; the date of Mic_3:6 with the eclipse June 5th, 716 B.C. (Dionys. Hal., 2:56); the date of Jer_15:9 with the eclipse of Sept. 30th, 610 B.C. (Herodotus, 1:74,103.) The darkness over all the land (Juaea) from the sixth to the ninth hour during Christ's crucifixion (Mat_27:45) cannot have been an eclipse, for it would not last three hours, seldom intensely more than six minutes. The eclipse, darkness and earthquake in Bithynia, noted by Phlegon of Tralles, was probably in the year before. This darkness at Christ's crucifixion was nature's sympathy with her suffering Lord; perhaps partly intended by the prophecy Amo_8:9.
As the glory of the Lord shone around the scene of His birth (Luk_2:9), so a pall of darkness was fitly spread over His dying scene. By the paschal reckoning the moon must then have been at its full phase, when the sun could not be eclipsed. Darkness is the image of spiritual ignorance and unbelief (Isa_60:2; Joh_1:5; Joh_3:19; 1Jn_2:8). "Outer darkness" expresses exclusion from the brightness of the heavenly banquet (Mat_8:12). "The works of darkness," i.e. sins (Eph_5:11). God dwells in thick darkness; i.e., we cannot penetrate the awe inspiring mysteries of His person and His dealings. But God is light, and in Him is no darkness at all (1Jn_1:5; 1Ki_8:12; Psa_97:2).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Darkness. Darkness is spoken of as encompassing the actual presence of God, as that out of which he speaks, ? the envelope, as it were, of divine glory. Exo_20:21; 1Ki_8:12. The plague of darkness in Egypt was miraculous.
The darkness "over all the land," Mat_27:45, attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the Passover.
Darkness is also, as in the expression "land of darkness," used for the state of the dead, Job_10:21-22, and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. Joh_1:5; Joh_3:19.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
the absence of light. Darkness was upon the face of the deep, Gen_1:2; that is, the chaos was immersed in thick darkness, because light was withheld from it. The most terrible darkness was that brought on Egypt as a plague; it was so thick as to be, as it were, palpable; so horrible, that no one durst stir out of his place; and so lasting, that it endured three days and three nights, Exo_10:21-22; Wis_17:2-3. The darkness at our Saviour's death began at the sixth hour, or noon, and ended at the third hour, or three o'clock in the afternoon. Thus it lasted almost the whole time he was on the cross; compare Mat_27:45, with Joh_19:14, and Mar_15:25. Origen, Maldonatus, Erasmus, Vatablus, and others, were of opinion that this darkness covered Judea only; which is sometimes called the whole earth; that is, the whole country. Chrysostom, Euthymius, Theophylact, and others, thought it extended over a hemisphere. Origen says it was caused by a thick mist, which precluded the sight of the sun. That it was preternatural is certain, for, the moon being at full, a natural eclipse of the sun was impossible. Darkness is sometimes used metaphorically for death. The land of darkness is the grave, Job_10:22; Psa_107:10. It is also used to denote misfortunes and calamities: A day of darkness is a day of affliction, Esther 11:8. Let that day be darkness; let darkness stain it, let it be reckoned among the unfortunate days, Job_3:4-5. The expressions, I will cover the heavens with darkness; The sun shall be turned into darkness, and the moon into blood, &c, signify very great political calamities, involving the overthrow of kings, princes, and nobles, represented by the luminaries of heaven. In a moral sense, darkness denotes ignorance and vice; hence the children of light, in opposition to the children of darkness, are the righteous distinguished from the wicked.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Apart from its literal meaning, darkness often has a figurative meaning in the Bible. Its most common figurative usage is as a symbol for evil. This symbolic usage is natural, for wrongdoers prefer darkness to light. It enables them to carry out their wrongdoing more easily (Neh_6:10; Psa_91:5-6; Isa_29:15; Jer_49:9; Luk_22:53; Joh_3:19-20; Rom_13:12-13; 1Th_5:2; 1Th_5:7).
The world of humankind, because of sin, is a place of darkness and death. Believers need not fear this darkness, for God has become their light (Psa_23:4; Psa_27:1; Mic_7:8; Eph_5:14). In fact, when people receive Gods salvation they come, as it were, out of a kingdom of darkness into one of light (Isa_9:2; Isa_42:6-7; Luk_1:76-79; Col_1:13). They must therefore no longer live as if they belonged to the darkness, but live as those who belong to the light (2Co_6:14; Eph_5:8-11; see LIGHT).
An intervention by God in human affairs may be accompanied by unnatural darkness (Deu_4:11; Mat_27:45-46). This is particularly the case if the intervention is one of judgment (Joe_2:2; Joe_2:31; cf. Rev_16:10-11). Therefore, the Bible may speak symbolically of a day of judgment as a day of darkness (Amo_5:20; Zep_1:15). In keeping with this symbolism, the Bible depicts the final destiny of unrepentant sinners as a place of terrifying and everlasting darkness (Mat_8:12; Mat_22:13; 2Pe_2:17; Jud_1:13).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
In the Gospels of Matthew (Mat_27:45) and Luke (Luk_23:44) we read that, while Jesus hung upon the cross, 'from the sixth hour there was darkness over all the land unto the ninth hour.' That this darkness could not have proceeded from an eclipse of the sun is placed beyond all doubt by the fact that, it being then the time of the Passover, the moon was at the full. This darkness may therefore be ascribed to an extraordinary and preternatural obscuration of the solar light, which might precede and accompany the earthquake which took place on the same occasion. For it has been noticed that often before an earthquake such a mist arises from sulfurous vapors as to occasion a darkness almost nocturnal. Such a darkness might extend over Judea, or that division of Palestine in which Jerusalem stood, to which the best authorities agree that here, as in some other places, it is necessary to limit the phrase rendered 'all the land.'
Darkness is often used symbolically in the Scriptures as opposed to light, which is the symbol of joy and safety, to express misery and adversity (Job_18:6; Psa_107:10; Psa_143:3; Isa_8:22; Isa_9:1; Isa_59:9-10; Eze_30:18; Eze_32:7-8; Eze_34:12). Darkness of the sun, moon, and stars is used figuratively to denote a general darkness or deficiency in the government or body politic (Isa_13:10; Eze_32:7; Joe_2:10-31). In Eph_5:11, the expression 'works of darkness' is applied to the heathen mysteries, on account of the impure actions which the initiated performed in them. 'Outer darkness' in Mat_8:12, and elsewhere refers to the darkness outside, in the streets or open country, as contrasted with the blaze of cheerful light in the house, especially when a convivial party is held in the night time. And it may be observed that the streets in the East are utterly dark after nightfall, there being no shops with lighted windows, nor even public or private lamps to impart to them the light and cheerfulness to which we are accustomed. This gives the more force to the contrast of the 'outer darkness' with the inner light.
Darkness is used to represent the state of the dead (Job_10:21; Job_17:13). It is also employed as the proper and significant emblem of ignorance (Isa_9:2; Isa_60:2; Mat_6:23; Joh_3:19; 2Co_4:1-6).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Darkness
(properly חשֶׁךְ, cho'shek; σκότος), the absence of light; the state of chaos as represented by the sacred writer in Gen_1:2. SEE CREATION.
The plague of darkness in Egypt (Exo_10:21) was one so thick and intense as to seem almost palpable. The palpable obscure of Milton appears to express the idea in a forcible manner. The Tamul translation gives darkness which causeth to feel, or so dark that a man is obliged to feel his way, and until he shall have so felt he cannot proceed. Some expositors are disposed to contend for the literal palpableness of this darkness by supposing that the agency employed was a wind, densely filling the air with particles of dust and sand. Such winds are not unknown in the Eastern deserts, and they are always very appalling and destructive in their effects. Others think that a dense fog was spread over the land; but a darkness consisting of thick clammy fogs and exhalations, so condensed as to be perceived by the organs of touch, might have extinguished animal life in a few hours. Whether the darkness was exhibited in these or any other forms, the miracle must have struck the Egyptians with astonishment and horror, as the sun was one of their principal deities, and was supposed to be the source of life and the soul of the world, and with the moon to rule all things. SEE PLAGUES OF EGYPT.
In the Gospels of Matthew (Mat_27:45) and Luke (Luk_23:44) we read that, while Jesus, hung upon the cross, from the sixth hour there was darkness over all the land unto the ninth hour. Most of the ancient commentators believed that this darkness extended to the whole world. But their arguments are now seldom regarded as satisfactory, and their proofs even less so. Of the latter the strongest is the mention of an eclipse of the sun, which is referred to this time by Phlegon Trallianus, and, after him, by Thallus (ap. Africanum). But even an eclipse of the sun could not be visible to the whole world, and neither of these writers names the place of the eclipse. Some think it was Rome; but it is impossible that an eclipse could have happened from the sixth to the ninth hour both at Rome and Jerusalem. It is, therefore, highly probable that the statement of Phlegon, which in the course of time has come to be quoted as independent authority, was taken from the relation of the Christians or from the Scriptures. That the darkness could not have proceeded from an eclipse of the sun is further placed beyond all doubt by the fact that, it being then the time of the Passover, the moon was at the full. This darkness may therefore be ascribed to an extraordinary and preternatural obscuration of the solar light, which might precede and accompany the earthquake that took place on the same occasion; for it has been noticed that often before an earthquake such a mist arises from sulphureous vapors as to occasion a darkness almost nocturnal (see the, authors cited in Kuinoil ad Mat_24:29, and compare Joe_3:3; Rev_6:12 sq.). SEE EARTHQUAKE. Such a darkness might extend over Judaea, or that division of Palestine in which Jerusalem stood, to which the best authorities agree that here, as in some other places, it is necessary to limit the phrase πᾶσαν τὴν γῆν, rendered all the land. In the Acts of Pilate (q.v.), which have been' quoted by Justin Martyr and Tertullian, we find the following document, in which this preternatural darkness is referred to. SEE ECLIPSE.
Pilate to Tiberius, etc.
I have at length been forced to consent to the crucifixion of Jesus Christ, to prevent a tumult among the Jews, though it was very much against my will. For the world never saw, and probably never will see, a man of such extraordinarypiety and uprightness. But the high-priests and Sanhedrim fulfilled in it the oracles of their prophets and of our sibyls. While he hung on the cross, a horrid darkness, which covered the earth, seemed to threaten its final end. His followers, who profess to have seen him rise from the dead and ascend into heaven, and acknowledge him for their God, do still subsist, and, by their excellent lives, show themselves the worthy disciples of so extraordinary a master. I did all I could to save him from the malice of the Jews, but the fear of a total insurrection made me sacrifice him to the peace and interest of your empire, etc.
The thick darkness in which God is said to have been (Exo_20:21), was doubtless the thick cloud upon the mount mentioned Exo_19:16; and the thick darkness in which the Lord said that he would dwell (1Ki_8:12), has reference to the cloud upon the mercy-seat, in which he promised to appear to Aaron, and which seems to have been rather a cloud of glory and light than of darkness. SEE CLOUD. When it is said (Psa_97:2) clouds and darkness are round about him, the reference is apparently to the inscrutability of the divine nature and working. The darkness which is frequently (Isa_13:9-10; Joe_2:31; Joe_3:15; Mat_24:29, etc.) connected with the coming of the Lord has reference to the judgments attendant on his advent.
Darkness is often used symbolically in the Scriptures as opposed to light, which is the symbol of joy and safety, to express misery and adversity (Job_18:6; Psalms 107; Psalms 10; Psa_143:3; Isa_8:22; Isa_9:1; Isa_59:9-10; Eze_30:18; Eze_32:7-8; Eze_34:12); hence also captivity (Isa_47:5; Lam_3:6). He . . that maketh the morning darkness,' in Amo_4:13, is supposed to be an allusion to the dense black clouds and mists attending earthquakes. The day of darkness' in Joe_2:2, alludes to the obscurity occasioned by the flight of locusts in compact masses. SEE LOCUST. In Eze_8:12, darkness is described as the accompaniment of idolatrous rites. Darkness of the sun, moon, and stars is used figuratively to denote a general darkness or deficiency in the government or body politic (Isa_13:10; Eze_32:7; Joe_2:10-31). In Eph_5:11, the expression works of darkness' is applied to the heathen mysteries on account of the impure actions which the initiated performed in them. Outer darkness' in Mat_8:12, and elsewhere, refers to the darkness outside, in the streets or open country, as contrasted with the blaze of cheerful light in the house, especially when a convivial party is held in the night time. And it may be observed that the streets in the East are utterly dark after nightfall, there being no shops with lighted windows, nor even public or private lamps to impart to them the light and cheerfulness to which we are accustomed. This gives the more force to the contrast of the outer darkness' with the inner light. Darkness is used to represent the state of the dead (Job_10:21; Job_17:13). It is also employed as the proper and significant emblem of ignorance (Isa_9:2; Isa_60:2; Mat_6:23; Joh_3:9; 2Co_4:1-6).
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