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Darkness

The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness "which may be felt." It covered "all the land of Egypt," so that "they saw not one another." It did not extend to the land of Goshen (ver. 23). When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the "sixth hour there was darkness over all the land unto the ninth hour." On Mount Sinai, Moses (Ex. 20:21) "drew near unto the thick darkness where God was." This was the "thick cloud upon the mount" in which Jehovah was when he spake unto Moses there. The Lord dwelt in the cloud upon the mercy-seat (1 Kings 8:12), the cloud of glory. When the psalmist (Ps. 97:2) describes the inscrutable nature of God's workings among the sons of men, he says, "Clouds and darkness are round about him." God dwells in thick darkness. Darkness (Isa. 13:9, 10; Matt. 24:29) also is a symbol of the judgments that attend on the coming of the Lord. It is a symbol of misery and adversity (Job 18:6; Ps. 107:10; Isa. 8:22; Ezek. 30:18). The "day of darkness" in Joel 2:2, caused by clouds of locusts, is a symbol of the obscurity which overhangs all divine proceedings. "Works of darkness" are impure actions (Eph. 5:11). "Outer darkness" refers to the darkness of the streets in the East, which are never lighted up by any public or private lamps after nightfall, in contrast with the blaze of cheerful light in the house. It is also a symbol of ignorance (Isa. 9:2; 60:2; Matt. 6:23) and of death (Job 10:21; 17:13).

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Darkness

The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness "which may be felt." It covered "all the land of Egypt," so that "they saw not one another." It did not extend to the land of Goshen (ver. 23). When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the "sixth hour there was darkness over all the land unto the ninth hour." On Mount Sinai, Moses (Ex. 20:21) "drew near unto the thick darkness where God was." This was the "thick cloud upon the mount" in which Jehovah was when he spake unto Moses there. The Lord dwelt in the cloud upon the mercy-seat (1 Kings 8:12), the cloud of glory. When the psalmist (Ps. 97:2) describes the inscrutable nature of God's workings among the sons of men, he says, "Clouds and darkness are round about him." God dwells in thick darkness. Darkness (Isa. 13:9, 10; Matt. 24:29) also is a symbol of the judgments that attend on the coming of the Lord. It is a symbol of misery and adversity (Job 18:6; Ps. 107:10; Isa. 8:22; Ezek. 30:18). The "day of darkness" in Joel 2:2, caused by clouds of locusts, is a symbol of the obscurity which overhangs all divine proceedings. "Works of darkness" are impure actions (Eph. 5:11). "Outer darkness" refers to the darkness of the streets in the East, which are never lighted up by any public or private lamps after nightfall, in contrast with the blaze of cheerful light in the house. It is also a symbol of ignorance (Isa. 9:2; 60:2; Matt. 6:23) and of death (Job 10:21; 17:13).

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Lice

(Heb. kinnim), the creatures employed in the third plague sent upon Egypt (Ex. 8:16-18). They were miraculously produced from the dust of the land. "The entomologists Kirby and Spence place these minute but disgusting insects in the very front rank of those which inflict injury upon man. A terrible list of examples they have collected of the ravages of this and closely allied parasitic pests." The plague of lice is referred to in Ps. 105:31. Some have supposed that the word denotes not lice properly, but gnats. Others, with greater probability, take it to mean the "tick" which is much larger than lice.

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Birth-day

The observance of birth-days was common in early times (Job 1:4, 13, 18). They were specially celebrated in the land of Egypt (Gen. 40:20). There is no recorded instance in Scripture of the celebration of birth-days among the Jews. On the occasion of Herod's birth-day John the Baptist was beheaded (Matt. 14:6).

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DARKNESS

Nave’s Topical Bible references for DARKNESS.

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Daemon

The Greek form, rendered "devil" in the Authorized Version of the New Testament. Daemons are spoken of as spiritual beings (Matt. 8:16; 10:1; 12:43-45) at enmity with God, and as having a certain power over man (James 2:19; Rev. 16:14). They recognize our Lord as the Son of God (Matt. 8:20; Luke 4:41). They belong to the number of those angels that "kept not their first estate," "unclean spirits," "fallen angels," the angels of the devil (Matt. 25:41; Rev. 12:7-9). They are the "principalities and powers" against which we must "wrestle" (Eph. 6:12).

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Scapegoat

Lev. 16:8-26; R.V., "the goat for Azazel" (q.v.), the name given to the goat which was taken away into the wilderness on the day of Atonement (16:20-22). The priest made atonement over the scapegoat, laying Israel's guilt upon it, and then sent it away, the goat bearing "upon him all their iniquities unto a land not inhabited." At a later period an evasion or modification of the law of Moses was introduced by the Jews. "The goat was conducted to a mountain named Tzuk, situated at a distance of ten Sabbath days' journey, or about six and a half English miles, from Jerusalem. At this place the Judean desert was supposed to commence; and the man in whose charge the goat was sent out, while setting him free, was instructed to push the unhappy beast down the slope of the mountain side, which was so steep as to insure the death of the goat, whose bones were broken by the fall. The reason of this barbarous custom was that on one occasion the scapegoat returned to Jerusalem after being set free, which was considered such an evil omen that its recurrence was prevented for the future by the death of the goat" (Twenty-one Years' Work in the Holy Land). This mountain is now called el-Muntar.

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