Proverbs 13:9

13:9 The light ¹  of the righteous shines brightly, ² 

but the lamp ³  of the wicked goes out. ⁴ 

Proverbs 20:20

20:20 The one who curses ⁵  his father and his mother,

his lamp ⁶  will be extinguished in the blackest ⁷  darkness.

Proverbs 20:27

20:27 The human spirit ⁸  is like ⁹  the lamp ¹⁰  of the Lord,

searching all his innermost parts. ¹¹ 

Proverbs 24:20

24:20 for the evil person has no future, ¹² 

and the lamp of the wicked will be extinguished. ¹³ 

Proverbs 31:18

31:18 She knows ¹⁴  that her merchandise is good,

and her lamp ¹⁵  does not go out in the night.

Proverbs 6:23

6:23 For the commandments ¹⁶  are like ¹⁷  a lamp, ¹⁸ 

instruction is like a light,

and rebukes of discipline are like ¹⁹  the road leading to life, ²⁰ 

[13:9]  ¹ sn The images of “light” and “darkness” are used frequently in scripture. Here “light” is an implied comparison: “light” represents life, joy, and prosperity; “darkness” signifies adversity and death. So the “light of the righteous” represents the prosperous life of the righteous.

[13:9]  ² tn The verb יִשְׂמָח (yismah) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 180).

[13:9]  ³ sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.

[13:9]  ⁴ tc The LXX adds, “Deceitful souls go astray in sins, but the righteous are pitiful and merciful.”

[20:20]  ⁵ tn The form is the Piel participle of קָלַל (qalal), which means “to be light”; in the Piel stem it means “to take lightly; to treat as worthless; to treat contemptuously; to curse.” Under the Mosaic law such treatment of parents brought a death penalty (Exod 21:17; Lev 20:9; Deut 27:16).

[20:20]  ⁶ tn “His lamp” is a figure known as hypocatastasis (an implied comparison) meaning “his life.” Cf. NLT “the lamp of your life”; TEV “your life will end like a lamp.”

[20:20]  ⁷ tc The Kethib, followed by the LXX, Syriac, and Latin, has בְּאִישׁוֹן (bÿ’ishon), “in the pupil of the eye darkness,” the dark spot of the eye. But the Qere has בֶּאֱשׁוּן (be’eshun), probably to be rendered “pitch” or “blackest,” although the form occurs nowhere else. The meaning with either reading is approximately the same – deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual’s destruction will be total and final.

[20:27]  ⁹ sn The expression translated “the human spirit” is the Hebrew term נִשְׁמַת (nishmat), a feminine noun in construct. This is the inner spiritual part of human life that was breathed in at creation (Gen 2:7) and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities.

[20:27]  ¹⁰ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[20:27]  ¹¹ tn The “lamp” is the metaphor in the line; it signifies that the human spirit functions as a conscience, enabling people to know and please God, and directing them in choices that will be life-giving. E. Loewenstamm unnecessarily reads נִיר (nir, “to plow”) instead of נֵר (ner, “lamp”) to say that God plows and examines the soul (“Remarks on Proverbs 17:12 and 20:27,” VT 37 [1967]: 233). The NIV supplies a verb (“searches”) from the second half of the verse, changing the emphasis somewhat.

[20:27]  ¹² tn Heb “all the chambers of the belly.” This means “the inner parts of the body” (BDB 293 s.v. חֶדֶר); cf. NASB “the innermost parts of his being.”

[24:20]  ¹³ tn Heb “there is no end [i.e., future] for the evil.”

[24:20]  ¹⁴ sn The saying warns against envying the wicked; v. 19 provides the instruction, and v. 20 the motivation. The motivation is that there is no future hope for them – nothing to envy, or as C. H. Toy explains, there will be no good outcome for their lives (Proverbs [ICC], 449). They will die suddenly, as the implied comparison with the lamp being snuffed out signifies.

[31:18]  ¹⁷ tn The first word of the ninth line begins with ט (tet), the ninth letter of the Hebrew alphabet.

[31:18]  ¹⁸ sn The line may be taken literally to mean that she is industrious throughout the night (“burning the midnight oil”) when she must in order to follow through a business deal (W. McKane, Proverbs [OTL], 668); cf. TEV. But the line could also be taken figuratively, comparing “her light” to the prosperity of her household – her whole life – which continues night and day.

[6:23]  ²¹ tn Heb “the commandment” (so KJV, NASB, NRSV).

[6:23]  ²² tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[6:23]  ²³ sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.

[6:23]  ²⁴ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[6:23]  ²⁵ tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.