The concept of "three days of darkness" is deeply rooted in religious and cultural beliefs, particularly in the context of ancient Egypt and Christian eschatology. This article delves into the origins of this myth, its connections to biblical narratives, and its various interpretations throughout history.
The Plague of Darkness in Exodus
Parashat Bo describes the final three plagues that God wrought on the Egyptian government and its people-plagues of locust, darkness and the death of the firstborn. The penultimate plague plunges Egypt into dense darkness that lasts for three days, completely paralyzing daily life. This darkness is a direct confrontation with Ra, the sun god, and symbol of life and energy. In a culture that worshipped the sun, this thick darkness represented a foretaste of death.
The Bible describes this event in Exodus 10:21-25:
“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. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. And Pharaoh called unto Moses, and said, Go ye, serve the Lord; only let your flocks and your herds be stayed: let your little ones also go with you. And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the Lord our God.”
This plague was not just a physical phenomenon but also a symbolic representation of God's judgment and power over the Egyptian deities. It showed the sovereignty of God over Ra, the sun god, the chief of the gods of Egypt. The Egyptians worshipped Ra in almost all of the palace ceremonies. Ra worship was pervasive in the land.
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Moses boldly and even royally tells Pharaoh what he is going to go. Moses tells Pharaoh what he must do. “You must let us have the sacrifices.” This is not the language of bargaining. This is the dictate of a monarch, and of course Moses is speaking for the Monarch. Pharaoh, he says, you must let us have the sacrifices and burnt offering that we may sacrifice them to the Lord. Of course that's exactly what would happen.
The darkness was described in the most apocalyptic terms in verses 21 and 22. It's called a darkness that may be felt. It's called a thick darkness, literally a dark darkness, in verse 22. It was characterized by an extraordinary duration. So often three days is a symbolic representation in the Old Testament for the fullness of time, the completion of a particular activity.
Furthermore, we are told that a distinction is made and the mercifulness of this plague is seen in that it is manifested in a distinct way in Goshen in the land of the Israelites: they have light in their homes. Once again, a difference is made between Israel and Egypt.
The ten plagues of Egypt are related to 10 of the main gods of that time. By sending these specific plagues, God was confronting and mocking the Egyptian gods, destabilizing their “powers” and symbols.
Here is a table summarizing the plagues and the Egyptian gods they challenged:
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The Ten Plagues Of Egypt Explained
| Plague | Egyptian God Challenged | Symbolism |
|---|---|---|
| Water to Blood | Hapi and Osiris | Challenge to the Nile as a source of life |
| Frogs | Heket | Overwhelming fertility and renewal |
| Lice | Geb | Challenge to the fertility of the soil |
| Flies | Khepri | Disorder instead of orderly creation |
| Livestock Disease | Hathor and Apis | Devastation of wealth and economic stability |
| Boils | Sekhmet | Failure of healing and protection |
| Hailstorm | Nut | Loss of control over weather and heavens |
| Locusts | Seth and Neper | Destruction of food security |
| Darkness | Ra | Overpowering the sun god and life |
| Death of Firstborn | Pharaoh, Isis, and Osiris | Ultimate challenge to divine authority and protection |
Three Days of Darkness in Christian Eschatology
In Roman Catholicism, the Three Days of Darkness is an eschatological concept believed by some Catholics to be a true prophecy of future events. The prophecy foretells three days and nights of "an intense darkness" over the whole earth, against which the only light will come from blessed beeswax candles, and during which "all the enemies of the Church ... The prophecy parallels one of the Ten Plagues against Egypt in the Book of Exodus (Ex. 10:21-29). The Apocalypse of John also mentions a plague of unnatural darkness as an effect of the fifth vial (Revelation 16:10: "And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness").
Blessed Anna Maria Taigi (1769-1837) is the best-known seer associated with the Three Days of Darkness prophecy. She reportedly described the event as follows:
There shall come over the whole earth an intense darkness lasting three days and three nights. Nothing can be seen, and the air will be laden with pestilence which will claim mainly, but not only, the enemies of religion. It will be impossible to use any man-made lighting during this darkness, except blessed candles. He, who out of curiosity, opens his window to look out, or leaves his home, will fall dead on the spot. During these three days, people should remain in their homes, pray the Rosary and beg God for mercy. All the enemies of the Church, whether known or unknown, will perish over the whole earth during that universal darkness, with the exception of a few whom God will soon convert.
Marie-Julie Jahenny (1850-1941), known as the "Breton Stigmatist," expanded upon the story of the Three Days of Darkness. According to Jahenny, it would occur on a Thursday, Friday and Saturday; all of Hell would be let loose to strike at those outside their homes and those without a lit blessed candle of pure wax.
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