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Exodus 10:21

New American Standard Bible (NASB ©1995) [2]
— Then the LORD said to Moses, “Stretch out your hand toward the sky, that there may be darkness over the land of Egypt, even a darkness which may be felt.”
King James Version (KJV 1769) [2]
— And 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.
English Revised Version (ERV 1885)
— And 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.
American Standard Version (ASV 1901) [2]
— And 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.
Webster's Revision of the KJB (WEB 1833)
— And the LORD said to Moses, Stretch out thy hand towards heaven, that there may be darkness over the land of Egypt, even darkness [which] may be felt.
Darby's Translation (DBY 1890)
— And 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.
Rotherham's Emphasized Bible (EBR 1902)
— Then said Yahweh unto Moses: Stretch forth thy hand over the heavens, that there may be darkness, over the land of Egypt,—and that one may feel the darkness.
Young's Literal Translation (YLT 1898)
— And 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.'
Douay-Rheims Challoner Revision (DR 1750)
— And 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.
Geneva Bible (GNV 1560)
— Againe ye Lord said vnto Moses, Stretch out thine hand toward heauen, that there may be vpon the lande of Egypt darkenesse, euen darkenesse that may be felt.
Original King James Bible (AV 1611) [2]
— And the LORD said vnto Moses, Stretch out thine hand toward heauen, that there may be darkenesse ouer the land of Egypt, euen darkenes which may be felt.
Lamsa Bible (1957)
— Then the LORD said to Moses, Lift up your hand toward the heaven that there may be darkness over the land of Egypt, even thick darkness.
Brenton Greek Septuagint (LXX, Restored Names)
— And the Lord said to Mosheh{gr.Moses}, Stretch out thy hand to heaven, and let there be darkness over the land of Mizraim{gr.Egypt}-- darkness that may be felt.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Yahweh said unto Mosheh, Stretch out thine hand toward heaven, that there may be darkness over the land of Mitzrayim, even darkness [which] may be felt.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And Yähwè יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
said 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
Möšè מֹשֶׁה, 4872
{4872} Prime
מֹשֶׁה
Mosheh
{mo-sheh'}
From H4871; drawing out (of the water), that is, rescued; Mosheh, the Israelitish lawgiver.
Stretch out 5186
{5186} Prime
נָטָה
natah
{naw-taw'}
A primitive root; to stretch or spread out; by implication to bend away (including moral deflection); used in a great variety of applications.
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
thine hand 3027
{3027} Prime
יָד
yad
{yawd}
A primitive word; a hand (the open one (indicating power, means, direction, etc.), in distinction from H3709, the closed one); used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote.
toward x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
heaven, 8064
{8064} Prime
שָׁמַיִם
shamayim
{shaw-mah'-yim}
The second form being dual of an unused singular; from an unused root meaning to be lofty; the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve).
that there may be x1961
(1961) Complement
הָיָה
hayah
{haw-yaw'}
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
darkness 2822
{2822} Prime
חֹשֶׁךְ
choshek
{kho-shek'}
From H2821; the dark; hence (literally) darkness; figuratively misery, destruction, death, ignorance, sorrow, wickedness.
over x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
the land 776
{0776} Prime
אֶרֶץ
'erets
{eh'-rets}
From an unused root probably meaning to be firm; the earth (at large, or partitively a land).
of Mixrayim מִצרַיִם, 4714
{4714} Prime
מִצְרַיִם
Mitsrayim
{mits-rah'-yim}
Dual of H4693; Mitsrajim, that is, Upper and Lower Egypt.
even darkness 2822
{2822} Prime
חֹשֶׁךְ
choshek
{kho-shek'}
From H2821; the dark; hence (literally) darkness; figuratively misery, destruction, death, ignorance, sorrow, wickedness.
[which] may be felt. 4959
{4959} Prime
משׁשׁ
mashash
{maw-shash'}
A primitive root; to feel of; by implication to grope.
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
Jamieson-Fausset-Brown Commentary

Exodus 10:21-23

_ _ Exodus 10:21-29. Plague of darkness.

_ _ Stretch out thine hand toward heaven, that there may be darkness — Whatever secondary means were employed in producing it, whether thick clammy fogs and vapors, according to some; a sandstorm, or the chamsin, according to others; it was such that it could be almost perceived by the organs of touch, and so protracted as to continue for three days, which the chamsin does [Hengstenberg]. The appalling character of this calamity consisted in this, that the sun was an object of Egyptian idolatry; that the pure and serene sky of that country was never marred by the appearance of a cloud. And here, too, the Lord made a marked difference between Goshen and the rest of Egypt.

Matthew Henry's Commentary

Exodus 10:21-29

_ _ Here is, I. The plague of darkness brought upon Egypt, and a most dreadful plague it was, and therefore is put first of the ten in Psalms 105:28, though it was one of the last; and in the destruction of the spiritual Egypt it is produced by the fifth vial, which is poured out upon the seat of the beast, Revelation 16:10. His kingdom was full of darkness. Observe particularly concerning this plague, 1. That it was a total darkness. We have reason to think, not only that the lights of heaven were clouded, but that all their fires and candles were put out by the damps or clammy vapours which were the cause of this darkness; for it is said (Exodus 10:23), They saw not one another. It is threatened to the wicked (Job 18:5, Job 18:6) that the spark of his fire shall not shine (even the sparks of his own kindling, as they are called, Isaiah 50:11), and that the light shall be dark in his tabernacle. Hell is utter darkness. The light of a candle shall shine no more at all in thee, Revelation 18:23. 2. That it was darkness which might be felt (Exodus 10:21), felt in its causes by their fingers' ends (so thick were the fogs), felt in its effects, some think, by their eyes, which were pricked with pain, and made the more sore by their rubbing them. Great pain is spoken of as the effect of that darkness, Revelation 16:10, which alludes to this. 3. No doubt it astonished and terrified them. The cloud of locusts, which had darkened the land (Exodus 10:15), was nothing to this. The tradition of the Jews is that in this darkness they were terrified by the apparitions of evil spirits, or rather by dreadful sounds and murmurs which they made, or (which is no less frightful) by the horrors of their own consciences; and this is the plague which some think is intended (for, otherwise, it is not mentioned at all there) Psalms 78:49, He poured upon them the fierceness of his anger, by sending evil angels among them; for to those to whom the devil has been a deceiver he will, at length, be a terror. 4. It continued three days, six nights (says bishop Hall) in one; so long they were imprisoned by those chains of darkness, and the most lightsome palaces were perfect dungeons. No man rose from his place, Exodus 10:23. They were all confined to their houses; and such a terror seized them that few of them had the courage to go from the chair to the bed, or from the bed to the chair. Thus were they silent in darkness, 1 Samuel 2:9. Now Pharaoh had time to consider, if he would have improved it. Spiritual darkness is spiritual bondage; while Satan blinds men's eyes that they see not, he binds them hands and feet that they work not for God, nor move towards heaven. They sit in darkness. 5. It was a righteous thing with God thus to punish them. Pharaoh and his people had rebelled against the light of God's word, which Moses spoke to them; justly therefore are they punished with darkness, for they loved it and chose it rather. The blindness of their minds brings upon them this darkness of the air. Never was mind so blinded as Pharaoh's, never was air so darkened as Egypt's. The Egyptians by their cruelty would have extinguished the lamp of Israel, and quenched their coal; justly therefore does God put out their lights. Compare it with the punishment of the Sodomites, Genesis 19:11. Let us dread the consequences of sin; if three days' darkness was so dreadful, what will everlasting darkness be? 6. The children of Israel, at the same time, had light in their dwellings (Exodus 10:23), not only in the land of Goshen, where most of them dwelt, but in the habitations of those who were dispersed among the Egyptians: for that some of them were thus dispersed appears from the distinction afterwards appointed to be put on their door-posts, Exodus 12:7. This is an instance, (1.) Of the power of God above the ordinary power of nature. We must not think that we share in common mercies as a matter of course, and therefore that we owe no thanks to God for them; he could distinguish, and withhold that from us which he grants to other. He does indeed ordinarily make his sun to shine on the just and unjust; but he could make a difference, and we must own ourselves indebted to his mercy that he does not. (2.) Of the particular favour he bears to his people: they walk in the light when others wander endlessly in thick darkness; wherever there is an Israelite indeed, though in this dark world, there is light, there is a child of light, one for whom light is sown, and whom the day-spring from on high visits. When God made this difference between the Israelites and the Egyptians, who would not have preferred the poorest cottage of an Israelite to the finest palace of an Egyptian? There is still a real difference, though not so discernible a one, between the house of the wicked, which is under a curse, and the habitation of the just, which is blessed, Proverbs 3:33. We should believe in that difference, and govern ourselves accordingly. Upon Psalms 105:28, He sent darkness and made it dark, and they rebelled not against his word, some ground a conjecture that, during these three days of darkness, the Israelites were circumcised, in order to their celebrating the passover which was now approaching, and that the command which authorized this was the word against which they rebelled not; for their circumcision, when they entered Canaan, is spoken of as a second general circumcision, Joshua 5:2. During these three days of darkness to the Egyptians, if God had so pleased, the Israelites, by the light which they had, might have made their escape, and without asking leave of Pharaoh; but God would bring them out with a high hand, and not by stealth, nor in haste, Isaiah 52:12.

_ _ II. Here is the impression made upon Pharaoh by this plague, much like that of the foregoing plagues. 1. It awakened him so far that he renewed the treaty with Moses and Aaron, and now, at length, consented that they should take their little ones with them, only he would have their cattle left in pawn, Exodus 10:24. It is common for sinners thus to bargain with God Almighty. Some sins they will leave, but not all; they will leave their sins for a time, but they will not bid them a final farewell; they will allow him some share in their hearts, but the world and the flesh must share with him: thus they mock God, but they deceive themselves. Moses resolves not to abate in his terms: Our cattle shall go with us, Exodus 10:26. Note, The terms of reconciliation are so fixed that though men dispute them ever so long they cannot possibly alter them, nor bring them lower. We must come up to the demands of God's will, for we cannot expect he should condescend to the provisos of our lusts. God's messengers must always be bound up by that rule (Jeremiah 15:19), Let them return unto thee, but return not thou unto them. Moses gives a very good reason why they must take their cattle with them; they must go to do sacrifice, and therefore they must take wherewithal. What numbers and kinds of sacrifices would be required they did not yet know, and therefore they must take all they had. Note, With ourselves, and our children, we must devote all our worldly possessions to the service of God, because we know not what use God will make of what we have, nor in what way we may be called upon to honour God with it. 2. Yet it exasperated him so far that, when he might not make his own terms, he broke off the conference abruptly, and took up a resolution to treat no more. Wrath now came upon him to the utmost, and he became outrageous beyond all bounds, Exodus 10:28. Moses is dismissed in anger, forbidden the court upon pain of death, forbidden so much as to meet Pharaoh any more, as he had been used to do, by the river's side: In that day thou seest my face, thou shalt die. Prodigious madness! Had he not found that Moses could plague him without seeing his face? Or had he forgotten how often he had sent for Moses as his physician to heal him and ease him of his plagues? and must he now be bidden to come near him no more? Impotent malice! To threaten him with death who was armed with such a power, and at whose mercy he had so often laid himself. What will not hardness of heart and contempt of God's word and commandments bring men to? Moses takes him at his word (Exodus 10:29): I will see thy face no more, that is, “after this time;” for this conference did not break off till Exodus 11:8, when Moses went out in a great anger, and told Pharaoh how soon he would change his mind, and his proud spirit would come down, which was fulfilled (Exodus 12:31), when Pharaoh became a humble supplicant to Moses to depart. So that, after this interview, Moses came no more, till he was sent for. Note, When men drive God's word from them he justly permits their delusions, and answers them according to the multitude of their idols. When the Gadarenes desired Christ to depart, he presently left them.

John Wesley's Explanatory Notes

Exodus 10:21

We may observe concerning this plague. That it was a total darkness. We have reason to think, not only that the lights of heaven were clouded, but that all their fires and candles were put out by the damps or clammy vapours which were the cause of this darkness, for it is said, they saw not one another. That it was darkness which might be felt, felt in its causes by their finger — ends, so thick were the fogs, felt in its effects, (some think) by their eyes which were pricked with pain, and made the more sore by their rubbing them. Great pain is spoken of as the effect of that darkness, Revelation 16:10, which alludes to this. No doubt it was very frightful and amazing. The tradition of the Jews is, that in this darkness they were terrified by the apparition of evil spirits, or rather by dreadful sounds and murmurs which they made; and this is the plague which some think is intended (for otherwise it is not mentioned at all there) Psalms 78:49. He poured upon them the fierceness of his anger, by sending evil angels among them; for those to whom the devil has been a deceiver, he will at length be a terror to. It continued three days; six nights in one; so long they were imprisoned by those chains of darkness. No man rose from his place — They were all confined to their houses; and such a terror seized them, that few of them had the courage to go from the chair to the bed, or from the bed to the chair. Thus were they silent in darkness, 1 Samuel 2:9. Now Pharaoh had time to consider, if he would have improved it.

Geneva Bible Translation Notes

Exodus 10:21

And 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 (h) felt.

(h) Because it was so thick.

Cross-Reference Topical ResearchStrong's Concordance
Stretch:

Exodus 9:22 And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.

darkness:
As the Egyptians not only worshipped the light and sun, but also paid the same veneration to night and darkness, nothing could be more terrible than this punishment of palpable and coercive darkness, such as their luminary Osiris could not dispel. See Bryant, pp. 141-160.
Psalms 35:6 Let their way be dark and slippery: and let the angel of the LORD persecute them.
Psalms 78:49 He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels [among them].
Psalms 105:28 He sent darkness, and made it dark; and they rebelled not against his word.
Proverbs 4:19 The way of the wicked [is] as darkness: they know not at what they stumble.
Ecclesiastes 2:14 The wise man's eyes [are] in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
Ecclesiastes 6:4 For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.
Isaiah 8:21-22 And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward. ... And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and [they shall be] driven to darkness.
Matthew 27:45 Now from the sixth hour there was darkness over all the land unto the ninth hour.
Mark 15:33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
Luke 23:44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
2 Peter 2:4 For if God spared not the angels that sinned, but cast [them] down to hell, and delivered [them] into chains of darkness, to be reserved unto judgment;
2 Peter 2:17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.
Jude 1:6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Jude 1:13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.
Revelation 16:10-11 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, ... And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.

even darkness which may be felt:
Heb. that one may feel darkness
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Chain-Reference Bible SearchCross References with Concordance

Ex 9:22. Ps 35:6; 78:49; 105:28. Pv 4:19. Ec 2:14; 6:4. Is 8:21. Mt 27:45. Mk 15:33. Lk 23:44. 2P 2:4, 17. Jde 1:6, 13. Rv 16:10.

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