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Selected Verse: Proverbs 20:27 - Young's Literal
| Verse |
Translation |
Text |
| Pr 20:27 |
Young's Literal |
The breath of man `is' a lamp of Jehovah, Searching all the inner parts of the heart. |
| |
King James |
The spirit of man is the candle of the LORD, searching all the inward parts of the belly. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
| The spirit . . . Lord--Men's minds are God's gifts, and thus able to search one another (compare Pro 20:5; Pro 18:8, Pro 18:17; Co1 2:11). |
| Notes on the Bible, by Albert Barnes, [1834] |
| The spirit of man - The "breath" of Gen 2:7, the higher life, above that which he has in common with lower animals, coming to him direct from God. Such a life, with all its powers of insight, consciousness, reflection, is as a lamp which God has lighted, throwing its rays into the darkest recesses of the heart. A still higher truth is proclaimed in the Prologue of John's Gospel. The candle, or lamp of Yahweh, derives its light from "the Light that lighteth every man," even the Eternal Word. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
With a proverb of a light that was extinguished, Pro 20:20 began the group; the proverb of God's light, which here follows, we take as the beginning of a new group.
27 A candle of Jahve is the soul of man,
Searching through all the chambers of the heart.
If the O.T. language has a separate word to denote the self-conscious personal human spirit in contradistinction to the spirit of a beast, this word, according to the usage of the language, as Reuchlin, in an appendix to Aben Ezra, remarks, is נשׁמה; it is so called as the principle of life breathed immediately by God into the body (vid., at Gen 2:7; Gen 7:22). Indeed, that which is here said of the human spirit would not be said of the spirit of a beast: it is "the mystery of self-consciousness which is here figuratively represented" (Elster). The proverb intentionally does not use the word נפשׁ, for this is not the power of self-consciousness in man, but the medium of bodily life; it is related secondarily to nshmh (רוח), while נשׁמת חיים (רוח) is used, נפשׁ חיים is an expression unheard of. Hitzig is in error when he understands by נשׁמה here the soul in contradistinction to the spirit, and in support of this appeals to an expression in the Cosmography of Kazwni: "the soul (Arab. âl-nefs) is like the lamp which moves about in the chambers of the house;" here also en-nefs is the self-conscious spirit, for the Arab. and post-bibl. Heb. terminology influenced by philosophy reverses the biblical usage, and calls the rational soul נפשׁ, and, on the contrary, the animal soul נשׁמה, רוח (Psychologie, p. 154). חפשׂ is the particip. of חפּשׂ, Zep 1:12, without distinguishing the Kal and Piel. Regarding חדרי־בטן, lxx ταμιεῖα κοιλίας, vid., at Pro 18:8 : בּטן denotes the inner part of the body (R. בט, to be deepened), and generally of the personality; cf. Arab. bâtn âlrwh, the interior of the spirit, and Pro 22:18, according to which Fleischer explains: "A candle of Jahve, i.e., a means bestowed on man by God Himself to search out the secrets deeply hid in the spirit of another." But the candle which God has kindled in man has as the nearest sphere of illumination, which goes forth from it, the condition of the man himself - the spirit comprehends all that belongs to the nature of man in the unity of self-consciousness, but yet more: it makes it the object of reflection; it penetrates, searching it through, and seeks to take it up into its knowledge, and recognises the problem proposed to it, to rule it by its power. The proverb is thus to be ethically understood: the spirit is that which penetrates that which is within, even into its many secret corners and folds, with its self-testing and self-knowing light - it is, after Mat 6:22, the inner light, the inner eye. Man becomes known to himself according to his moral as well as his natural condition in the light of the spirit; "for what man knoweth the things of a man, save the spirit of man which is in him?" says Paul, Co1 2:11. With reference to this Solomonic proverb, the seven-branched candlestick is an ancient symbol of the soul, e.g., on the Jewish sepulchral monuments of the Roman vi Portuensis. Our texts present the phrase נר יהוה; but the Talm. Pesachim 7b, 8a, the Pesikta in part 8, the Midrash Othijoth de-Rabbi Akiba, under the letter נ, Alphasi (יף''ר) in Pesachim, and others, read נר אלהים; and after this phrase the Targum translates, while the Syr. and the other old versions render by the word "Lord" (Venet. ὀντωτής), and thus had יהוה before them. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| The spirit - The reasonable soul. The candle - Is a clear and glorious light set up in man for his information and direction. Of the Lord - So called because it comes from God in a more immediate manner than the body, Ecc 12:7, and because it is in God's stead, to observe and judge all our actions. Searching - Discerning not only his outward actions, which are visible to others, but his most inward thoughts and affections. The belly is here put for the heart, as it is frequently. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
| The spirit of man is the candle of the Lord - God has given to every man a mind, which he so enlightens by his own Spirit, that the man knows how to distinguish good from evil; and conscience, which springs from this, searches the inmost recesses of the soul. |
11 for who of men hath known the things of the man, except the spirit of the man that `is' in him? so also the things of God no one hath known, except the Spirit of God.
17 Righteous `is' the first in his own cause, His neighbour cometh and hath searched him.
8 The words of a tale-bearer `are' as self-inflicted wounds, And they have gone down `to' the inner parts of the heart.
5 Counsel in the heart of a man `is' deep water, And a man of understanding draweth it up.
7 And Jehovah God formeth the man -- dust from the ground, and breatheth into his nostrils breath of life, and the man becometh a living creature.
11 for who of men hath known the things of the man, except the spirit of the man that `is' in him? so also the things of God no one hath known, except the Spirit of God.
22 `The lamp of the body is the eye, if, therefore, thine eye may be perfect, all thy body shall be enlightened,
18 For they are pleasant when thou dost keep them in thy heart, They are prepared together for thy lips.
8 The words of a tale-bearer `are' as self-inflicted wounds, And they have gone down `to' the inner parts of the heart.
12 And it hath come to pass, at that time, I search Jerusalem with lights, And I have laid a charge on the men Who are hardened on their preserved things, Who are saying in their heart: Jehovah doth no good, nor doth He evil.
22 all in whose nostrils `is' breath of a living spirit -- of all that `is' in the dry land -- have died.
7 And Jehovah God formeth the man -- dust from the ground, and breatheth into his nostrils breath of life, and the man becometh a living creature.
20 Whoso is vilifying his father and his mother, Extinguished is his lamp in blackness of darkness.
7 And the dust returneth to the earth as it was, And the spirit returneth to God who gave it.