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Selected Verse: Proverbs 4:18 - King James

Verse	Translation	Text
Pr 4:18	King James	But the path of the just is as the shining light, that shineth more and more unto the perfect day.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
As shining light increases from twilight to noonday splendor, so the course of the just increases in purity, but that of the wicked is as thickest darkness, in which one knows not on what he stumbles.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

As shining light increases from twilight to noonday splendor, so the course of the just increases in purity, but that of the wicked is as thickest darkness, in which one knows not on what he stumbles.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The two ways that lie for his choice before the youth, are distinguished from one another as light is from darkness: 18 And the path of the just is like the brightness of the morning light, Which shines more and more till the perfect day. 19 The way of the wicked is deep darkness, They know not at what they stumble. The Hebr. style is wont to conceal in its Vav (ו) diverse kinds of logical relations, but the Vav of 18a may suitably stand before 19a, where the discontinuance of this contrast of the two ways is unsuitable. The displacing of a Vav from its right position is not indeed without example (see under Psa 16:3); but since Pro 4:19 joins itself more easily than Pro 4:18 to Pro 4:17 without missing a particle, thus it is more probable that the two verses are to be transposed, than that the ו of וארח (Pro 4:17) is to be prefixed to דּרך (Pro 4:18). Sinning, says Pro 4:16, has become to the godless as a second nature, so that they cannot sleep without it; they must continually be sinning, adds Pro 4:17, for thus and not otherwise do they gain for themselves their daily bread. With reference to this fearful self-perversion to which wickedness has become a necessity and a condition of life, the poet further says that the way of the godless is כּאפלה, (Note: In good MSS and printed copies the כ has the Pathach, as Kimchi states the rule in Michlol 45a: כל כּאפלה פתח, כל כּאבנים פתח.) as deep darkness, as the entire absence of light: it cannot be otherwise than that they fall, but they do not at all know whereat they fall, for they do not at all know wickedness as such, and have no apprehension of the punishment which from an inward necessity it brings along with it; on the contrary, the path of the just is in constantly increasing light - the light of knowledge, and the light of true happiness which is given (Note: Hitzig inverts the order of Pro 4:18 and Pro 4:19, and connects the כּי of 16a immediately with Pro 4:19 (for the way of the wicked...). He moreover regards Pro 4:16, Pro 4:17 as an interpolation, and explains Pro 4:16 as a gloss transforming the text of Pro 4:19. "That the wicked commit wickedness," says Hitzig, "is indeed certain (Sa1 24:14), and the warning of Pro 4:15 ought not to derive its motive from their energy in sinning." But the warning against the way of the wicked is founded not on their energy in sinning, but on their bondage to sin: their sleep, their food and drink - their life both when they sleep and when they wake - is conditioned by sin and is penetrated by sin. This foundation of the warning furnishes what is needed, and is in nothing open to objection. And that in Pro 4:16 and Pro 4:19 לא ירעוּ and לא ידעוּ, יכשׁולוּ and יכּשׁלוּ, נגזלה and כּאפלה seem to be alike, does not prove that Pro 4:16 originated as a parallel text from Pro 4:19 - in the one verse as in the other the thoughts are original.) in and with knowledge. On בּמּה vid., under Isa 2:22; it is מכשׁול, σκάνδαλον, that is meant, stumbling against which (cf. Lev 26:37) they stumble to their fall. נגהּ, (Note: Bttcher, under Sa2 23:4, explains נגהּ of the brightness striking against, conquering (cf. נגח, נגף) the clouds; but ferire or percutere lies nearer (cf. נגע, Eze 17:10, נכה, Psa 121:6, and the Arab. darb, used of strong sensible impressions), as Silius, iv. 329, says of the light: percussit lumine campos.) used elsewhere than in the Bible, means the morning star (Venus), (Sirach 50:4, Syr.); when used in the Bible it means the early dawn, the light of the rising sun, the morning light, Sa2 23:4; Isa 62:1, which announces itself in the morning twilight, Dan 6:20. The light of this morning sunshine is הולך ואור, going and shining, i.e., becoming ever brighter. In the connection of הולך ואור it might be a question whether אור is regarded as gerundive (Gen 8:3, Gen 8:5), or as participle (Sa2 16:5; Jer 41:6), or as a participial adjective (Gen 26:13; Jdg 4:24); in the connection of הלוך ואור, on the contrary, it is unquestionably the gerundive: the partic. denoting the progress joins itself either with the partic., Jon 1:11, or with the participial adjective, Sa2 3:1; Ch2 17:12, or with another adjective formation, Sa2 15:12; Est 9:4 (where וגדול after וגדל of other places appears to be intended as an adjective, not after Sa2 5:10 as gerundive). Thus ואור, as also וטוב, Sa1 2:26, will be participial after the form בּושׁ, being ashamed (Ges. 72, 1); cf. בּוס, Zac 10:5, קום, Kg2 16:7. "נכון היּום quite corresponds to the Greek τὸ σταθηρὸν τῆς ἡμέρας, ἡ σταθηρὰ μεσημβρία (as one also says τὸ σταθηρὸν τῆς νυκτός), and to the Arabic qâ'mt ‛l-nhâr and qâ'mt ‛l-dhyrt. The figure is probably derived from the balance (cf. Lucan's Pharsalia, lib. 9: quam cardine summo Stat librata dies): before and after midday the tongue on the balance of the day bends to the left and to the right, but at the point of midday it stands directly in the midst" (Fleischer). It is the midday time that is meant, when the clearness of the day has reached its fullest intensity - the point between increasing and decreasing, when, as we are wont to say, the sun stands in the zenith (= Arab. samt, the point of support, i.e., the vertex). Besides Mar 4:28, there is no biblical passage which presents like these two a figure of gradual development. The progress of blissful knowledge is compared to that of the clearness of the day till it reaches its midday height, having reached to which it becomes a knowing of all in God, Pro 28:5; Jo1 2:20.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The two ways that lie for his choice before the youth, are distinguished from one another as light is from darkness:

18 And the path of the just is like the brightness of the morning light,

Which shines more and more till the perfect day.

19 The way of the wicked is deep darkness,

They know not at what they stumble.

The Hebr. style is wont to conceal in its Vav (ו) diverse kinds of logical relations, but the Vav of 18a may suitably stand before 19a, where the discontinuance of this contrast of the two ways is unsuitable. The displacing of a Vav from its right position is not indeed without example (see under Psa 16:3); but since Pro 4:19 joins itself more easily than Pro 4:18 to Pro 4:17 without missing a particle, thus it is more probable that the two verses are to be transposed, than that the ו of וארח (Pro 4:17) is to be prefixed to דּרך (Pro 4:18). Sinning, says Pro 4:16, has become to the godless as a second nature, so that they cannot sleep without it; they must continually be sinning, adds Pro 4:17, for thus and not otherwise do they gain for themselves their daily bread. With reference to this fearful self-perversion to which wickedness has become a necessity and a condition of life, the poet further says that the way of the godless is כּאפלה,

(Note: In good MSS and printed copies the כ has the Pathach, as Kimchi states the rule in Michlol 45a: כל כּאפלה פתח, כל כּאבנים פתח.)

as deep darkness, as the entire absence of light: it cannot be otherwise than that they fall, but they do not at all know whereat they fall, for they do not at all know wickedness as such, and have no apprehension of the punishment which from an inward necessity it brings along with it; on the contrary, the path of the just is in constantly increasing light - the light of knowledge, and the light of true happiness which is given

(Note: Hitzig inverts the order of Pro 4:18 and Pro 4:19, and connects the כּי of 16a immediately with Pro 4:19 (for the way of the wicked...). He moreover regards Pro 4:16, Pro 4:17 as an interpolation, and explains Pro 4:16 as a gloss transforming the text of Pro 4:19. "That the wicked commit wickedness," says Hitzig, "is indeed certain (Sa1 24:14), and the warning of Pro 4:15 ought not to derive its motive from their energy in sinning." But the warning against the way of the wicked is founded not on their energy in sinning, but on their bondage to sin: their sleep, their food and drink - their life both when they sleep and when they wake - is conditioned by sin and is penetrated by sin. This foundation of the warning furnishes what is needed, and is in nothing open to objection. And that in Pro 4:16 and Pro 4:19 לא ירעוּ and לא ידעוּ, יכשׁולוּ and יכּשׁלוּ, נגזלה and כּאפלה seem to be alike, does not prove that Pro 4:16 originated as a parallel text from Pro 4:19 - in the one verse as in the other the thoughts are original.)

in and with knowledge. On בּמּה vid., under Isa 2:22; it is מכשׁול, σκάνδαλον, that is meant, stumbling against which (cf. Lev 26:37) they stumble to their fall. נגהּ,

(Note: Bttcher, under Sa2 23:4, explains נגהּ of the brightness striking against, conquering (cf. נגח, נגף) the clouds; but ferire or percutere lies nearer (cf. נגע, Eze 17:10, נכה, Psa 121:6, and the Arab. darb, used of strong sensible impressions), as Silius, iv. 329, says of the light: percussit lumine campos.)

used elsewhere than in the Bible, means the morning star (Venus), (Sirach 50:4, Syr.); when used in the Bible it means the early dawn, the light of the rising sun, the morning light, Sa2 23:4; Isa 62:1, which announces itself in the morning twilight, Dan 6:20. The light of this morning sunshine is הולך ואור, going and shining, i.e., becoming ever brighter. In the connection of הולך ואור it might be a question whether אור is regarded as gerundive (Gen 8:3, Gen 8:5), or as participle (Sa2 16:5; Jer 41:6), or as a participial adjective (Gen 26:13; Jdg 4:24); in the connection of הלוך ואור, on the contrary, it is unquestionably the gerundive: the partic. denoting the progress joins itself either with the partic., Jon 1:11, or with the participial adjective, Sa2 3:1; Ch2 17:12, or with another adjective formation, Sa2 15:12; Est 9:4 (where וגדול after וגדל of other places appears to be intended as an adjective, not after Sa2 5:10 as gerundive). Thus ואור, as also וטוב, Sa1 2:26, will be participial after the form בּושׁ, being ashamed (Ges. 72, 1); cf. בּוס, Zac 10:5, קום, Kg2 16:7. "נכון היּום quite corresponds to the Greek τὸ σταθηρὸν τῆς ἡμέρας, ἡ σταθηρὰ μεσημβρία (as one also says τὸ σταθηρὸν τῆς νυκτός), and to the Arabic qâ'mt ‛l-nhâr and qâ'mt ‛l-dhyrt. The figure is probably derived from the balance (cf. Lucan's Pharsalia, lib. 9: quam cardine summo Stat librata dies): before and after midday the tongue on the balance of the day bends to the left and to the right, but at the point of midday it stands directly in the midst" (Fleischer). It is the midday time that is meant, when the clearness of the day has reached its fullest intensity - the point between increasing and decreasing, when, as we are wont to say, the sun stands in the zenith (= Arab. samt, the point of support, i.e., the vertex). Besides Mar 4:28, there is no biblical passage which presents like these two a figure of gradual development. The progress of blissful knowledge is compared to that of the clearness of the day till it reaches its midday height, having reached to which it becomes a knowing of all in God, Pro 28:5; Jo1 2:20.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
But - Just men daily grow in knowledge, and grace, and consolation, 'till all be perfected and swallowed up in glory.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But the path of the just - The path of the wicked is gloomy, dark, and dangerous; that of the righteous is open, luminous, and instructive. This verse contains a fine metaphor; it refers to the sun rising above the horizon, and the increasing twilight, till his beams shine full upon the earth. The original, הולך ואור עד נכון היום holech vaor ad nechon haiyom, may be translated, "going and illuminating unto the prepared day." This seems plainly to refer to the progress of the rising sun while below the horizon; and the gradual increase of the light occasioned by the reflection of his rays by means of the atmosphere, till at last he is completely elevated above the horizon, and then the prepared day has fully taken place, the sun having risen at the determined time. So, the truly wise man is but in his twilight here below; but he is in a state of glorious preparation for the realms of everlasting light; till at last, emerging from darkness and the shadows of death, he is ushered into the full blaze of endless felicity. Yet previously to his enjoyment of this glory, which is prepared for him, he is going - walking in the commandments of his God blameless; and illuminating - reflecting the light of the salvation which he has received on all those who form the circle of his acquaintance.

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²⁰ But ye have an unction from the Holy One, and ye know all things.

⁵ Evil men understand not judgment: but they that seek the LORD understand all things.

²⁸ For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.

⁷ So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me.

⁵ And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded.

²⁶ And the child Samuel grew on, and was in favour both with the LORD, and also with men.

¹⁰ And David went on, and grew great, and the LORD God of hosts was with him.

⁴ For Mordecai was great in the king's house, and his fame went out throughout all the provinces: for this man Mordecai waxed greater and greater.

¹² And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.

¹² And Jehoshaphat waxed great exceedingly; and he built in Judah castles, and cities of store.

¹ Now there was long war between the house of Saul and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker.

¹¹ Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous.

²⁴ And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.

¹³ And the man waxed great, and went forward, and grew until he became very great:

⁶ And Ishmael the son of Nethaniah went forth from Mizpah to meet them, weeping all along as he went: and it came to pass, as he met them, he said unto them, Come to Gedaliah the son of Ahikam.

⁵ And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came.

⁵ And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.

³ And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.

²⁰ And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?

¹ For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.

⁴ And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.

⁶ The sun shall not smite thee by day, nor the moon by night.

¹⁰ Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.

⁴ And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.

³⁷ And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies.

²² Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?

¹⁹ The way of the wicked is as darkness: they know not at what they stumble.