Proverbs 30:1 kjv

The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal,

Proverbs 30:1 nkjv

The words of Agur the son of Jakeh, his utterance. This man declared to Ithiel?to Ithiel and Ucal:

Proverbs 30:1 niv

The sayings of Agur son of Jakeh?an inspired utterance. This man's utterance to Ithiel: "I am weary, God, but I can prevail.

Proverbs 30:1 esv

The words of Agur son of Jakeh. The oracle. The man declares, I am weary, O God; I am weary, O God, and worn out.

Proverbs 30:1 nlt

The sayings of Agur son of Jakeh contain this message. I am weary, O God;
I am weary and worn out, O God.

Proverbs 30 verses

Proverbs 30 1 Meaning

Proverbs 30:1 introduces a new section of the Book of Proverbs, distinct from the Solomonic collections. It attributes "the words" or sayings to an individual named Agur, the son of Jakeh. These words are specifically identified as an "oracle" (or a 'burden'), indicating a message bearing divine authority and weighty significance. The verse then states that this man, Agur, declares this message "to Ithiel, to Ithiel and Ucal." This part identifies the recipients of Agur's wisdom, which are interpreted by some as specific individuals and by others as symbolic representations of people in need of or receptive to divine instruction. The verse functions as a superscription, setting the stage for the profound wisdom, philosophical reflection, and unique literary forms found in the rest of chapter 30.

Proverbs 30 1 Context

Proverbs chapter 30 stands as a unique literary unit within the broader Book of Proverbs. While the majority of the book is traditionally ascribed to King Solomon, Proverbs 30 introduces an entirely new authorial voice, Agur, the son of Jakeh. This shift in authorship signals a distinct section, likely compiled later and added to the existing Solomonic wisdom. Its placement suggests its perceived importance and connection to the overarching themes of wisdom and divine instruction. The use of "oracle" (Hebrew massa') here sets it apart, linking it to the language typically associated with prophetic pronouncements and weighty, divine messages in other prophetic books, thereby lending an elevated authority to Agur's words that surpasses mere human counsel. The historical setting is the later monarchical period or possibly post-exilic, when various wisdom traditions were being collected and canonized.

Proverbs 30 1 Word analysis

• The words (דִּבְרֵי - divrey):
  • Meaning "words," "sayings," "matters," "affairs." Plural of davar.
  • Significance: Denotes a substantial discourse or collection of significant pronouncements rather than a single utterance. It implies a body of instruction or wisdom. This same word introduces the "words of Qoheleth" in Eccl 1:1, highlighting a similar formal introduction to a book or major section.
• of Agur (אׇגוּר - Agur):
  • Proper noun, likely meaning "gathered" or "collector" (related to the root meaning "to collect").
  • Significance: Agur is unknown elsewhere in the Bible, making his wisdom a standalone, independent tradition outside the more familiar royal Solomonic court. His name might also be symbolic, indicating he is a "collector" of wisdom. Some scholars consider the possibility of Agur being a pseudonym, similar to "Qoheleth" in Ecclesiastes, perhaps meaning a "compiler" or "assembler" of wise sayings.
• the son of Jakeh (יָקֶה - Yakeh):
  • Proper noun, meaning "obedient" or "pious," though uncertain.
  • Significance: Like Agur, Jakeh is not mentioned elsewhere, confirming the unique origin of this collection. Including the patronym suggests a real historical individual rather than a purely fictional character, providing some grounding to Agur's identity as a wise man within a specific lineage.
• the oracle (הַמַּשָּׂא - hammassa’):
  • From the root nasa (to lift, carry), hence "burden," "uplifted message," "prophetic utterance," or "divine pronouncement."
  • Significance: This is a highly significant term. Massa' is used extensively in prophetic literature (e.g., Isa, Nah, Mal) for divinely inspired, often weighty, pronouncements or judgments. Its inclusion here elevates Agur's words from human wisdom to divinely sanctioned revelation, implying authority and a weighty, authoritative nature, often with an urgent or critical message. It emphasizes that this wisdom comes with God's authority and requires a serious hearing.
• The man (הַגֶּבֶר - hagever):
  • Meaning "the man," often implies a strong, mighty, or prominent man.
  • Significance: While seemingly redundant after identifying "Agur the son of Jakeh," "the man" likely refers back to Agur himself. It emphasizes the human agent through whom the divine massa' is delivered, affirming Agur's role as the mouthpiece. Some interpretations, less commonly, view it as a separate individual from Agur, or even Agur's self-designation as a humble or ordinary individual who delivers such a profound message.
• declares (נְאֻם - nʾum):
  • Meaning "declares," "utters," "says." This word often introduces a divine oracle ("declares the LORD").
  • Significance: Like massa', ne'um is predominantly used for divine pronouncements. Its usage here further reinforces the divine origin and authoritative nature of Agur's message, suggesting that Agur is speaking words directly from God, or under strong divine inspiration. It sets the tone for the theological depth that follows in the chapter.
• to Ithiel (לְאִיתִיאֵל - l'Ithiel):
  • Proper noun, meaning "God is with me."
  • Significance: Possibly a real individual recipient, or symbolic. If symbolic, it could represent those who live with the consciousness of God's presence, or perhaps those who feel they need God with them. The repetition of the name suggests either emphasis, a direct address, or even a textual issue in ancient transmission where the scribe might have copied it twice.
• to Ithiel and Ucal (וְלְאוּכָל - v'L'Ukhal):
  • Ucal (אוּכָל - Ukhal): A very obscure proper noun. Meaning is highly debated: possibly "and I am able," "and I will devour," "devoured," or even a verb meaning "and I am utterly worn out" or "exhausted."
  • Significance: The ambiguity of "Ucal" is crucial.
    • If a proper name, it indicates a second specific recipient alongside Ithiel.
    • If it is a verb phrase, then the phrase "to Ithiel and Ucal" could be read as "Ithiel, I am worn out (by searching/questioning God)," signifying Agur's own weariness in grappling with divine truths, possibly introducing his humbling confessions in verses 2-4. This interpretive option ties in well with the self-deprecating tone of the subsequent verses where Agur expresses his lack of understanding and knowledge of God's ways.

Proverbs 30 1 Bonus section

The structure of Proverbs 30:1, with its specific attribution, name of father, and a distinct term like massa', parallels some prophetic book introductions. This suggests a perceived authority for this collection, aligning it with prophetic discourse even though it is housed within the wisdom tradition. The inclusion of these non-Solomonic words in the canonical book of Proverbs reflects the diversity of wisdom streams within Israel and highlights that true wisdom comes from various divine channels. The transition from general Solomonic sayings to the deeply philosophical and reflective tone of Agur's oracle also marks a theological shift, perhaps addressing deeper existential questions or preparing for later sapiential texts like Job and Ecclesiastes in their wrestling with divine inscrutability.

Proverbs 30 1 Commentary

Proverbs 30:1 serves as a profound introduction to a segment of wisdom literature marked by unique authorship and theological depth. By presenting Agur's words as a "burden" (massa') and declared with "declares" (ne'um), the verse immediately elevates the subsequent teachings to the level of divine revelation. This distinguishes Agur from typical human sages, presenting him more as a vessel for God's message, akin to a prophet.

The obscurity of Agur and Jakeh is notable. Unlike Solomon, who is deeply rooted in Israelite history, Agur seems to emerge from outside the known lineage of great figures. This anonymity underscores that divine wisdom is not confined to particular royal lines or prominent individuals, but can be given to anyone God chooses to convey it through. It might also challenge the reader to focus on the message's content and divine source rather than the messenger's fame.

The identity of "Ithiel and Ucal" remains a point of interpretive discussion. While they might be real people who received Agur's teachings, the symbolic interpretation offers rich insights. If "Ucal" implies "I am weary" or "exhausted," it perfectly sets the stage for Agur's subsequent confessions of intellectual and spiritual inadequacy before the immensity of God in verses 2-4. This interpretation means the wisdom is delivered to "Ithiel" (one who recognizes "God is with me," indicating faith or reliance on God) and to "Ucal" (one who is humble, recognizing their own limits and need for divine input, or someone who is exhausted from trying to understand divine mysteries on their own). Thus, the wisdom of Agur is intended for both the faithful and the perplexed, for those who seek God's presence and for those who feel utterly overwhelmed by their pursuit of ultimate truth.

This initial verse acts as an immediate summons to humility and attentive listening, signaling that the following discourse delves into mysteries of creation, human nature, and divine attributes, which often defy simple human comprehension.