PROV 30:1 Interlinear View

SIL Open Translator’s Notes:

Section 30:1–33: Here are the sayings of Agur

This section is a collection of verses that were written or organized by Agur the son of Jakeh.Some scholars think that Agur wrote or collected only verses 1–4, 1–6, 1–9, or 1–14. UBS (page 617), Toy (page 518), and Longman (page 513) are among those who list some of these possibilities. The GNT indicates with quotation marks that Agur’s words end after v.6. No other versions indicate that Agur’s words end before the end of the chapter. Waltke (volume I, page 26) strongly defends the entire chapter as the “oracle” of Agur on the basis of its structural unity. Kidner (page 178) divides the chapter into two sections (1–9) and (10–33), but identifies both as coming from “the sage.” The title of this section (30:1a) is the only place in Scripture that Agur is mentioned. The section is divided into paragraphs that vary from one to five verses. The Notes will suggest a paragraph heading for all paragraphs after 30:1a. It is suggested that you use similar headings in your translation to help the readers follow the changes of topic and audience.

The first nine verses contain Agur’s personal thoughts and prayers. Some are addressed to God, others to his audience. The rest of the chapter contains proverbs on various topics. Some are individual warnings or statements (30:10, 17, 20, 32–33). Others contain several kinds of lists of four items each. The lists in verses 15b–16, 18–19, 21–23, and 29–31 have the same form as the numerical proverb in 6:16–19. (See the paragraph summary for 6:16–19 and the notes on 6:16a–b.) The lists in verses 11–14 and 24–28 have different forms. These will be described in the paragraph summaries where they first occur.

Some other headings for this section are:

The Words of Agur (ESV)

Wise Words from Agur (NCV)

Words that the LORD caused Agur to make known

30:1–4

English versions divide the paragraphs for these verses in many ways. Some of the options are:

1a / 1b–4 / (ESV)
1a / 1b–c / 2–4 (NIV)
1a / 1b–3 / 4 (GW)

The Notes and Display will follow the paragraph division in the GW.

Paragraph 30:1a

In most versions, verse 30:1a is the title for the whole chapter. See how you formatted the similar title in 25:1.

The BSB divides 30:1a and 30:1b at a different place than the notes and display will here. This is because of the textual and interpretation issues highlighted in the section below dealing with 30:1b–c.

30:1a

These are the words of Agur son of Jakeh—the burden

¶ The message that Yahweh revealed to Agur the son of Jakeh:
¶ These are the words that Yahweh made known to the son of Jakeh. His name was Agur.
¶ These are the words that Yahweh caused Agur the son of Jakeh to write.

These are the words of Agur son of Jakeh: This part of the title indicates that Agur is the source (either author or original collector) of the words in this section. In Hebrew, this is not the same word that is translated as “proverbs” in 10:1 and 25:1.

the burden: There is a textual issue with this phrase:

The Masoretic Text (MT) has the burden. This phrase refers to an oracle or prophetic message. It indicates here that the LORD inspired Agur to write the words that are contained in this message. For example:
The words of Agur son of Jakeh. An oracle. (NRSV) (BSB, CEV, ESV, GW, KJV, NASB, NCV, NET, NIV, NLT, NRSV, GNT)
Some scholars think that the original text was the phrase “from Massa” or the phrase “the Massaite.” These phrases refer to a place named Massa. They indicate here that Agur came from Massa. For example:
The sayings of Agur son of Jakeh, of Massa. (NJB) (RSV, REB, NAB, NJB, NJPS)

It is recommended that you follow interpretation (1). The Hebrew word massaʾ is normally used to refer to the message of a prophet. It occurs throughout the OT.Soulen (pages 149–150 and 211) points out that Wisdom literature, such as Proverbs, does not contain the same type of prophecy as the OT prophets, and that Agur’s words are thus not prophetic messages in the traditional sense. However, Garrett (page 236) identifies the words used here as “two technical terms for prophetic utterances.” Cohen (page 200) says that “burden” indicates “a divine utterance or a prophetical declaration,” and Toy (page 520) acknowledges that “the word utterance is the technical name for the message of the prophet.” BDB (#5002, page 610) also defines this word for Proverbs 30:1 as “utterance, declaration, revelation, of prophet in ecstatic state.” The meaning “from Massa” or “the Massaite” would require different Hebrew letters. The LXX and other ancient translations do not support these differences.Waltke (page 454, 465), Fox (page 852), Ross (page 1119), and UBS (page 619) all conclude that the normal meaning of massaʾ (prophetic utterance) applies here. Longman (page 518) and others point out that the meaning “from Massa” would require a change from hammassaʾ to mimmassaʾ, and the meaning “the Massaite” would require a change to hammassaʾi.

It is also recommended that you end the sentence here or otherwise clearly mark the division between 1a and 1b here rather than following the BSB’s punctuation.

Some other ways to translate the title are:

The words of Agur, son of Jakeh. Agur’s prophetic revelation. (GW)

The sayings of Agur son of Jakeh—an inspired utterance. (NIV11)

Most translations supply a separate title for the chapter, such as “The words of Agur.” In some languages, it may be more natural to translate verse 30:1a as a statement and to combine and/or reorder the phrases “the words” and “the oracle.” For example:

These are the words that the LORD told Agur the son of Jakeh to write.

Paragraph 30:1b–3 Agur prayed to God

This is the first paragraph with a paragraph heading. It is suggested that you use a heading with similar wording in your translation.

This paragraph introduces Agur’s inspired words. It is a prayer to God. In this prayer, Agur admits that he feels very discouraged and lacks understanding (1b–3).

Three Hebrew words for God are used in 30:1–9. The word ʾel occurs in 30:1b–c, the word ʾelohim in 30:3b and 30:9d, and the word ʾeloah in 30:5a. All three are common nouns. The personal name of God (the LORD or YHWH) occurs in 30:9b.

30:1b–c

(combined/reordered)

¶ He said: O God, please hear these words that I pray: I am exhausted. My strength is gone.

These two lines introduce the content of the prayer. The ESV has been used as the source line, because it follows the recommended interpretation.

^1bThe man declares, I am weary, O God; (ESV)

^1cI am weary, O God, and worn out. (ESV)

(ESV) The man declares, I am weary, O God; I am weary, O God, and worn out: There are many textual and interpretation issues in these two lines. The Notes will first discuss whether these lines are statements or proper names. Textual and interpretation issues will be discussed together.

These two lines are statements. For example:
This man’s declaration: I’m weary, O God. I’m weary and worn out, O God. (GW) (CEV, ESV, GW, NLT, NRSV, REB, GNT)
These two lines contain proper names. For example:
This man declared to Ithiel, to Ithiel and to Ucal: (NIV) (KJV, NASB, NCV, NET, NIV, NJB, NJPS, RSV)
The first line contains a name. The second line has two statements. For example:
This man’s utterance to Ithiel: I am weary, God, but I can prevail. (NIV11) (BSB, NIV11)

It is recommended that you follow interpretation (1). This interpretation follows a proposed Hebrew text that is different from the Masoretic Text (MT). However, almost all scholars support it.Waltke (pages 454–468) supports the NIV11. Cohen (page 200) supports the interpretation that Ithiel and Ucal are the names of real people. All other scholars used in TN support interpretation (1). The LXX and Latin Vulgate also use statements rather than names. No other prophecies in the OT are addressed to an individual with a name.Fox (page 854), Garrett (page 236), and Kidner (page 178) all mention this as a reason for statements rather than names. Waltke (page 467) says that Ucal does not occur as a name in any Semitic language. This interpretation also fits well with the theme of 30:2–3.

However, many versions prefer interpretation (2). This interpretation follows the Masoretic Text (MT). It also avoids the change from a prayer addressed to God (verses 1b-3) to a series of rhetorical questions (verse 4) that must be answered by a person. So it is recommended that you add a footnote that gives interpretation (2). A suggested footnote is:

There are many ways to interpret/translate this part of the verse. Most scholars follow the interpretation that is written here. Another way to interpret/translate it is: “This man said to Ithiel, to Ithiel and Ucal:…

(ESV) The man declares: In Hebrew, this clause is literally “The statement of the man.” The word “statement” is used consistently of the words that a prophet speaks. Its meaning is similar to “oracle.”Waltke (pages 454–455), Fox (page 852). Some other ways to translate this clause are:

Thus says the man (NRSV)

This is what he said

This clause does not identify The man, but in the context of 30:1a, it clearly refers to Agur. It is also clear that the words in the rest of the chapter are part of Agur’s inspired message.

The Notes will now discuss the meaning of the statements in these two lines. The main ways to interpret the meaning are:

I am weary, O God; I am weary and worn out, O God. (NLT) (ESV, GW, NLT, REB)
I am weary, O God, I am weary, O God. How can I prevail? (NRSV) (CEV, NRSV)
God is not with me, God is not with me, and I am helpless. (GNT) (GNT)

It is recommended that you follow interpretation (1).Fox (page 853), Garrett (page 236), Whybray (pages 407–408), and Longman (page 519) all prefer this interpretation because it best fits the context. According to Longman, another reason is that it requires fewer changes to the MT.

General Comment on 30:1b–c

In some languages, it may be more natural to combine these lines. See 30:1b–c (combined/reordered) in the Display.

30:1b

that this man declared to Ithiel:

¶ He said: O God, I am tired.
¶ This is what he prayed to God: I am tired.

30:1c

“I am weary, O God, and worn out.

I admit that I am exhausted. I have no strength that remains.
Yes, my fatigue is extreme/great.

uW Translation Notes:

Note 1 topic: figures-of-speech / metonymy

דִּבְרֵ֤י

words_of

See how you translated the same use of words in [1:6](../01/06.md).

Note 2 topic: translate-names

אָג֥וּר & יָקֶ֗ה & לְ⁠אִֽיתִיאֵ֑ל לְ⁠אִ֖יתִיאֵ֣ל וְ⁠אֻכָֽל

ʼĀgūr & Yāqeh/(Jakeh) & to,Ithiel to,Ithiel and,Ukal

Agur, Jakeh, Ithiel, and Ucal are names of men.

Note 3 topic: figures-of-speech / metonymy

הַ⁠מַּ֫שָּׂ֥א

the,oracle

Here, burden refers to a warning message that Yahweh reveals to prophets so that they can tell the warning to other people. Because this message contained a warning or threat, it was considered to be a burden to the person who heard it. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the warning from Yahweh”

Note 4 topic: figures-of-speech / explicit

הַ֭⁠גֶּבֶר

of,the_man

Here, the strong man refers to Agur. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Agur, the strong man,”

Note 5 topic: translate-textvariants

לְ⁠אִֽיתִיאֵ֑ל לְ⁠אִ֖יתִיאֵ֣ל וְ⁠אֻכָֽל

to,Ithiel to,Ithiel and,Ukal

All Hebrew manuscripts read to Ithiel, to Ithiel and Ucal. The ULT follows that reading. Other ancient translations of this text read “I am weary, O God. I am worn out and weary, O God,” which is based on a possible meaning for the Hebrew words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.

Note 6 topic: figures-of-speech / doublet

לְ⁠אִֽיתִיאֵ֑ל לְ⁠אִ֖יתִיאֵ֣ל

to,Ithiel to,Ithiel

Here the writer repeats the name Ithiel to emphasize to whom this declaration was first given. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “to Ithiel, indeed, to Ithiel”

OET-LV English word order (‘Reverse’ interlinear)

Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.

Acknowledgements: The Hebrew text, lemmas, and morphology are all thanks to the OSHB and some of the glosses are from Macula Hebrew.

OET interlinear PROV 30:1

Hebrew word order