Proverbs30
English Standard Version
1The of of . The oracle. , I am weary, O ; I am weary, O , and .
2 I to be a . I have the of a .
3I have , nor have of the .
4 has to and come ? has the in his ? has the in a ? has the of the ? is his , and is his ? you !
5 of ; he is a to those who in him.
6 not add to his , lest he you and you be found a .
7 things I of you; them to me I :
8Remove from me and ; me nor ; me with the that is for me,
9 I be and you and , is the Lord? or I be and and the of my .
10Do a to his , he you, and you be .
11There who their and do their .
12There who are in their own but are of their .
13There — are their , how their !
14There whose are , whose are , to the from off the , the from among .
15The has : and . things are ; , :
16 , the , the with , and the that , .
17The that a and to a will be by the of the and by the .
18 things are too for me; I do :
19the of an in the , the of a a , the of a on the , and the of a with a .
20 is the of an : she and her and , I have .
21 things the ; it bear :
22a when he , and a when he is with ;
23an when she gets a , and a when she her .
24 things on are , but they are :
25the are a , yet they their in the ;
26the are a , yet they their in the ;
27the have , yet all in ;
28the you in your , yet it is in ’ .
29 things are in their ; are in their :
30the , which is among and does ;
31the , , and a is with him.
32 you have been , , or you have been , put your on your .
33 , the , and .
Study Guide
Public-domain commentary and original-language notes for Proverbs 30.
vv1-6
Agur speaks of himself as wanting a righteousness, and having done very foolishly. And it becomes us all to have low thoughts of ourselves. He speaks of himself as wanting revelation to guide him in the ways of truth and wisdom. The more enlightened people are, the more they lament their ignorance; the more they pray for clearer, still clearer discoveries of God, and his rich grace in Christ Jesus. In verse 4, there is a prophetic notice of Him who came down from heaven to be our Instructor and Saviour, and then ascended into heaven to be our Advocate. The Messiah is here spoken of as a Person distinct from the Father, but his name as yet secret. The great Redeemer, in the glories of his providence and grace, cannot be found out to perfection. Had it not been for Christ, the foundations of the earth had sunk under the load of the curse upon the ground, for man's sin. Who, and what is the mighty One that doeth all this? There is not the least ground to suspect anything wanting in the word of God; adding to his words opens the way to errors and corruptions.
vv7-9
Agur wisely prayed for a middle state, that he might be kept at a distance from temptations; he asked daily bread suited to his station, his family, and his real good. There is a remarkable similarity between this prayer and several clauses of the Lord's prayer. If we are removed from vanity and lies; if we are interested in the pardoning love of Christ, and have him for our portion; if we walk with God, then we shall have all we can ask or think, as to spiritual things. When we consider how those who have abundance are prone to abuse the gift, and what it is to suffer want, Agur's prayer will ever be found a wise one, though seldom offered. Food convenient; what is so for one, may not be so for another; but we may be sure that our heavenly Father will supply all our need, and not suffer us to want anything good for us; and why should we wish for more?
v10
Slander not a servant to his master, accuse him not in small matters, to make mischief.
Key Words
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
אָגוּר: Agur, a fanciful name for Solomon
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יָקֶה: Jakeh, a symbolical name (for Solomon)
מַשָּׂא: a burden; specifically, tribute, or (abstractly) porterage; figuratively, an utterance, chiefly adoom, especially singing; mental, desire
גֶּבֶר: properly, a valiant man or warrior; generally, a person simply
נְאֻם: an oracle
אִיתִיאֵל: Ithiel, the name of an Israelite, also of a symbolical person
אֻכָל: Ucal, a fancy name
כִּי: (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
Cross References
Proverbs 30Our Lord references this question of ascending/descending to establish His divine origin and unique revelatory authority.
Supported by Matthew Henry, Matthew Poole
Strict canonical prohibition against adding to or taking away from God's perfect revealed words.
Supported by Matthew Henry
Direct parallel in Proverbs comparing the industrious ant who prepares its food in summer.
Supported by Matthew Henry
Poole notes Agur's humble self-assessment parallels Amos's description of being unlearned in prophetic schools.
Supported by Matthew Poole
Asks who will go up to heaven for us, highlighting human inability to fetch divine wisdom.
Supported by JFB
Identifies the purity of God's word, compared to silver tried and purified seven times.
Supported by JFB
Declares that God's word is very pure, prompting the servant's love and trust.
Supported by JFB
The warning that physical fullness leads to forgetting and denying the Lord, exactly as Agur fears.
Supported by Matthew Henry, Matthew Poole
The exact physical gesture of laying a hand on the mouth in humble silence before God.
Supported by Matthew Henry, JFB
Paul uses the ascending/descending phrasing to point to Christ's incarnation and resurrection.
Supported by Matthew Poole
The final warning of Scripture echoing the prohibition of adding to the words of God.
Supported by Matthew Henry
Parallels the social disorder of a servant ruling over princes or holding high authority.
Supported by JFB
Historical example of a handmaid (Hagar) despising her mistress after obtaining a higher status.
Supported by JFB
Direct reference to the conies (feeble rock dwellers) making their refuge in the high hills.
Supported by Matthew Henry
The mysterious angel asks why Jacob inquires of his name, hinting at God's unsearchable nature.
Supported by Matthew Henry
New Testament warning against judging or accusing another's servant, who stands or falls to his master.
Supported by Matthew Henry
Parallels the numerical proverb style ('there are three, yea, four') used elsewhere in Proverbs.
Supported by JFB
Proverbs' specific warning of severe judgment on children who curse or mock their parents.
Supported by Matthew Henry
Echoes the unnatural oppression when a needy or servant-class person gains power.
Supported by JFB
Illustrates how the forcing or initiation of contention is like letting out water.
Supported by Matthew Henry