Solar and Lunar Eclipses in the Bible
There are no direct references to eclipses in Scripture. They might have been used in the historical portions for the purpose of dating events, as was the great earthquake in the days of King Uzziah, but they were not so used. But we find not a few allusions to their characteristic appearances and phenomena in the books of the prophets. God in the beginning set the two great lights in the firmament for signs as well as for seasons; and the prophets throughout use the relations of the sun and moon as types of spiritual relations. The Messiah was the Sun of Righteousness; the chosen people, the Church, was as the moon, which derives her light from Him. The "signs of heaven" were symbols of great spiritual events, notomens of mundane disasters.
There are no direct references to eclipses in Scripture. They might have been used in the historical portions for the purpose of dating events, as was the great earthquake in the days of King Uzziah, but they were not so used. But we find not a few allusions to their characteristic appearances and phenomena in the books of the prophets. God in the beginning set the two great lights in the firmament for signs as well as for seasons; and the prophets throughout use the relations of the sun and moon as types of spiritual relations. The Messiah was the Sun of Righteousness; the chosen people, the Church, was as the moon, which derives her light from Him. The "signs of heaven" were symbols of great spiritual events, notomens of mundane disasters.
The prophets Joel and Amos are clear and vivid in their ]descriptions; probably because the eclipse of 831 b.c. was within their recollection. Joel says first, "The sun and the moon shall be dark;" and again, more plainly,—
"I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come."
This prophecy was quoted by St. Peter on the day of Pentecost. And in the Apocalypse, St. John says that when the sixth seal was opened, "the sun became black as sackcloth of hair, and the moon became as blood."
In these references, the two kinds of eclipses are referred to—the sun becomes black when the moon is "new" and hides it; the moon becomes as blood when it is "full" and the earth's shadow falls upon it; its deep copper colour, like that of dried blood, being due to the fact that the light, falling upon it, has passed through a great depth of the earth's atmosphere. These two eclipses cannot therefore be coincident, but they may occur only a fortnight apart—a total eclipse of the sun may be accompanied by a partial eclipse of the moon, a fortnight earlier or a fortnight later; a total eclipse of the moon may be accompanied by partial eclipses of the sun, both at the preceding and following "new moons."
Writing at about the same period, the prophet Amos says—
"Saith the Lord God, I will cause the sun to go down at noon, and I will darken the earth in the clear day,"
and seems to refer to the fact that the eclipse of 831 b.c. occurred about midday in Judæa.
"The sun shall go down over the prophets, and the day shall be dark over them."
Isaiah says that the "sun shall be darkened in his going forth," and Jeremiah that "her sun is gone down while it was yet day." Whilst Ezekiel says—
"I will cover the sun with a cloud, and the moon shall not give her light. All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord God."
