Proverbs30
New Living Translation
1The sayings of Agur son of Jakeh contain this message. I am weary, O God; I am weary and worn out, O God.
2I am too stupid to be human, and I lack common sense.
3I have not mastered human wisdom, nor do I know the Holy One.
4Who but God goes up to heaven and comes back down? Who holds the wind in his fists? Who wraps up the oceans in his cloak? Who has created the whole wide world? What is his name—and his son’s name? Tell me if you know!
5Every word of God proves true. He is a shield to all who come to him for protection.
6Do not add to his words, or he may rebuke you and expose you as a liar.
7O God, I beg two favors from you; let me have them before I die.
8First, help me never to tell a lie. Second, give me neither poverty nor riches! Give me just enough to satisfy my needs.
9For if I grow rich, I may deny you and say, “Who is the Lord?” And if I am too poor, I may steal and thus insult God’s holy name.
10Never slander a worker to the employer, or the person will curse you, and you will pay for it.
11Some people curse their father and do not thank their mother.
12They are pure in their own eyes, but they are filthy and unwashed.
13They look proudly around, casting disdainful glances.
14They have teeth like swords and fangs like knives. They devour the poor from the earth and the needy from among humanity.
15The leech has two suckers that cry out, “More, more!” There are three things that are never satisfied— no, four that never say, “Enough!”:
16the grave, the barren womb, the thirsty desert, the blazing fire.
17The eye that mocks a father and despises a mother’s instructions will be plucked out by ravens of the valley and eaten by vultures.
18There are three things that amaze me— no, four things that I don’t understand:
19how an eagle glides through the sky, how a snake slithers on a rock, how a ship navigates the ocean, how a man loves a woman.
20An adulterous woman consumes a man, then wipes her mouth and says, “What’s wrong with that?”
21There are three things that make the earth tremble— no, four it cannot endure:
22a slave who becomes a king, an overbearing fool who prospers,
23a bitter woman who finally gets a husband, a servant girl who supplants her mistress.
24There are four things on earth that are small but unusually wise:
25Ants—they aren’t strong, but they store up food all summer.
26Hyraxes—they aren’t powerful, but they make their homes among the rocks.
27Locusts—they have no king, but they march in formation.
28Lizards—they are easy to catch, but they are found even in kings’ palaces.
29There are three things that walk with stately stride— no, four that strut about:
30the lion, king of animals, who won’t turn aside for anything,
31the strutting rooster, the male goat, a king as he leads his army.
32If you have been a fool by being proud or plotting evil, cover your mouth in shame.
33As the beating of cream yields butter and striking the nose causes bleeding, so stirring up anger causes quarrels.
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