Yesaya 9:2

9:2 (9:1) The people walking in darkness

see a bright light; ¹ 

light shines

on those who live in a land of deep darkness. ² 

Yesaya 59:9

Israel Confesses its Sin

59:9 For this reason deliverance ³  is far from us ⁴ 

and salvation does not reach us.

We wait for light, ⁵  but see only darkness; ⁶ 

we wait for ⁷  a bright light, ⁸  but live ⁹  in deep darkness. ¹⁰ 

Ayub 29:3

29:3 when ¹¹  he caused ¹²  his lamp ¹³ 

to shine upon my head,

and by his light

I walked ¹⁴  through darkness; ¹⁵ 

Mazmur 23:4

23:4 Even when I must walk through the darkest valley, ¹⁶ 

I fear ¹⁷  no danger, ¹⁸ 

for you are with me;

your rod and your staff reassure me. ¹⁹ 

Ratapan 3:2

3:2 He drove me into captivity ²⁰  and made me walk ²¹ 

in darkness and not light.

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ²²  “I am the light of the world. ²³  The one who follows me will never ²⁴  walk in darkness, but will have the light of life.”

Yohanes 12:46

12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness.

[9:2]  ¹ sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).

[9:2]  ² tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means “darkness.” The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4.

[59:9]  ³ tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11.

[59:9]  ⁴ sn The prophet speaks on behalf of the sinful nation and confesses its sins.

[59:9]  ⁵ sn Light here symbolizes prosperity and blessing.

[59:9]  ⁶ tn Heb “but, look, darkness”; NIV “but all is darkness.”

[59:9]  ⁷ tn The words “we wait for” are supplied in the translation; the verb is understood by ellipsis (note the preceding line).

[59:9]  ⁸ tn The plural noun form may indicate degree here.

[59:9]  ⁹ tn Or “walk about”; NCV “all we have is darkness.”

[59:9]  ¹⁰ tn The plural noun form may indicate degree here.

[29:3]  ¹¹ tn This clause is in apposition to the preceding (see GKC 426 §131.o). It offers a clarification.

[29:3]  ¹² tn The form בְּהִלּוֹ (bÿhillo) is unusual; it should be parsed as a Hiphil infinitive construct with the elision of the ה (he). The proper spelling would have been with a ַ (patakh) under the preposition, reflecting הַהִלּוֹ (hahillo). If it were Qal, it would just mean “when his light shone.”

[29:3]  ¹³ sn Lamp and light are symbols of God’s blessings of life and all the prosperous and good things it includes.

[29:3]  ¹⁴ tn Here too the imperfect verb is customary – it describes action that was continuous, but in a past time.

[29:3]  ¹⁵ tn The accusative (“darkness”) is here an adverbial accusative of place, namely, “in the darkness,” or because he was successfully led by God’s light, “through the darkness” (see GKC 374 §118.h).

[23:4]  ¹⁶ tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.

[23:4]  ¹⁷ tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.

[23:4]  ¹⁸ tn The Hebrew term רַע (ra’) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.

[23:4]  ¹⁹ tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.

[3:2]  ²⁰ tn The verb נָהַג (nahag) describes the process of directing (usually a group of) something along a route, hence commonly “to drive,” when describing flocks, caravans, or prisoners and spoils of war (1 Sam 23:5; 30:2). But with people it may also have a positive connotation “to shepherd” or “to guide” (Ps 48:14; 80:1). The line plays on this through the reversal of expectations. Rather than being safely shepherded by the Lord their king, he has driven them away into captivity.

[3:2]  ²¹ tn The Hiphil of הָלַךְ (halakh, “to walk”) may be nuanced either “brought” (BDB 236 s.v. 1) or “caused to walk” (BDB 237 s.v. 5.a).

[8:12]  ²² tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ²³ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ²⁴ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.