Darkness (properly ‫חשֶׁ ְך‬, Cho′shek; σκότος), the absence of light; the state of chaos as

represented by the sacred writer in Genesis 1:2. See CREATION.

The plague of darkness in Egypt (Exod. 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 (27:45) and Luke (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 Kuinöl ad Matt. 24:29, and compare Joel 3:3; Rev. 6:12 sq.). See EARTHQUAKE. Such a
darkness might extend over Judæa, 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 extraordinary piety and uprightness. But the high-priests and Sanhedrim fulfilled in it the

sq. sequent. = following.

q. v. quod vide = which see.

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 (Exod. 20:21), was doubtless the “thick
cloud upon the mount” mentioned chap. 19:16; and the “thick darkness” in which “the Lord said
that he would dwell” (1 Kings 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; Joel 2:31; 3:15; Matt. 24:29, etc.) connected with the
coming of the Lord has reference to the judgments attendant on his advent.
“Darkness is often need 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; 143:3; Isa. 8:22; 9:1;
59:9, 10; Ezek. 30:18; 32:7, 8; 34:12); hence also captivity (Isa. 47:5; Lam. 3:6). ‘He … that
maketh the morning darkness,’ in Amos 4:13, is supposed to be an allusion to the dense black
clouds and mists attending earthquakes. ‘The day of darkness’ in Joel 2:2, alludes to the obscurity
occasioned by the flight of locusts in compact masses. See LOCUST. In Ezek. 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; Ezek. 32:7; Joel 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 Matt. 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; 17:13). It is also employed as the proper and significant emblem of
ignorance (Isa. 9:2; 60:2; Matt. 6:23; John 3:9; 2 Cor. 4:1–6).”1

1
M’Clintock, J., & Strong, J. (1891). Darkness. In Cyclopædia of Biblical, Theological, and Ecclesiastical
Literature (Vol. 2, pp. 680–681). New York: Harper & Brothers, Publishers.