The Proverbs of Agur A Detailed Study of Proverbs 30

Introduction

The full title of Proverbs 30 (v 1) identifies the words which follow as those of Agur, the son of Jakeh, for Ithiel and Ucal.

There are several things which we cannot know for certain:

  1. who Agur was,
  2. when these words were written,
  3. the meaning of the other names (i.e., Jakeh, Ithiel and Ucal), or even
  4. whether they are proper names or common nouns.

In all Bible study, we ought to remind ourselves that it is vain to seek certainty when God is silent.

Most likely someone other than Solomon wrote these sayings; they have a different tone than most of the preceding chapters. In fact, it is also uncertain whether all of Proverbs 30 should be attributed to one source.

Adam Clarke writes: “From the introduction [to Proverbs 30], from the names here used, and from the style of the book, it appears evident that Solomon was not the author of this chapter; and that it was designed to be distinguished from his work by this very preface [i.e., v 1], which specifically distinguishes it from the preceding work. Nor can the words in Proverbs 30:2,3,8,9 be at all applied to Solomon: they suit no part of Solomon’s life, nor of his circumstances. We must, therefore, consider it an appendix or supplement to the preceding collection; something in the manner of that part which the men of Hezekiah, king of Judah, had collected [cf Prov 25:1,2].”

On Proverbs 30, Derek Kidner writes: “This chapter owes its vividness largely to the author’s profound humility, confessed in verses 1-9 and expressed both by his detestation of arrogance in all its forms and by his fascinated, candid observation of the world and its ways. In the groupings of men and creatures there is sometimes a moral or spiritual lesson stated or implied; but the lessons are nowhere pressed and the dominant attitude is that of keen and often delighted interest, inviting us to look again at our world with the eye of a man of faith who is an artist and an observer of character.”

Further, Kidner writes that the last two chapters of Proverbs (attributed to Agur and Lemuel) “are both from non-Israelites, perhaps Arabians from Massa… The language of Proverbs 30:4 and the spelling of the word for God in Proverbs 30:5 are reminiscent of the book of Job, which is set in the same region” (see further comments on verse 1 below).

The most distinctive features of Agur’s proverbs are his numerical style of grouping similar items, his picturesque speech, and a unique phrase he uses: “There are three things… even four.” These groupings of four are called tetrads (or quatrains). The first two chapters of Amos have a quite similar phrase: “For three sins of____ , even for four, I will not turn back my wrath” (Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6).

Agur’s phrase occurs with minor changes five times (vv 15, 18, 21, 24, 29). A further grouping follows the same pattern, but without the same introduction (vv 11-14). Such a device may serve to emphasize the fourth item on the list (or even to introduce a fifth item).

Proverbs 30 has more than its share of difficulties:

  • Hebrew words that occur infrequently or not at all elsewhere;
  • images and phrases that are unique in the Bible; and
  • ideas placed together, the connections of which are far from obvious.

While some may view these difficulties as nothing but problems, we will look at them as opportunities to learn.

In these tetrads of Agur, there is also some element of riddle or enigma. Indeed, this is to some extent true with all proverbs: the Book of Proverbs contains “dark sayings” (KJV), or “riddles of the wise” (Prov 1:6). The Hebrew for “riddle” is “chiydon”. Literally it means “to tie in knots”, and may refer to enigmatic sayings whose meanings are obscure or hidden, such as Samson’s riddle (Jdgs 14:12-14,19; cp also Num 12:8) — or to an allegory (Ezek 17:2), a perplexing moral problem (Psa 49:4; 78:2), a difficult question (1Kgs 10:1 = 2Chron 9:1), or ambiguous words of intrigue (Dan 8:23).

Certain portions of this chapter call for the question: ‘What do these four and five things have in common?’ It may seem like a mere game, an amusement or diver­sion, but it is far more important than that. In the answering of each question, or at least the seeking for an answer, we may learn important new truths, or we may intensify upon our minds the impressions of lessons already learned.

Title (verse 1)

The sayings of Agur son of Jakeh — an oracle: This man declared to Ithiel, to Ithiel and to Ucal…

There have been many attempts to interpret these names:

  1. They have been translated as titles: e.g., “Agur” can mean “the collector, or gatherer”, and “Jakeh” can mean “the obedient”.
  2. Some versions interpret them as sentences. Instead of our “to Ithiel, to Ithiel and to Ucal”, the LXX, followed by the NIV margin, reads: “I am weary, O God, I am weary and faint.” The NEB reads: “I am weary, O God, I am weary and worn out.” And the TNIV: “I am weary, God; but I can prevail.” These renderings are useful to consider at least, since they lead easily into the con­fession of verses 2-4.
  3. In a different vein, Roland Murphy translates: “I am not God; I am not God, that I should prevail” (Word Biblical Commentary), while at the same time pointing out that this is uncertain. And C.C. Torrey translates: “I am not a God, I am not a God that I should have power” (JBL 73 [1954], 93-96).
  4. The words may be taken as names of otherwise unknown philosophers in Solomon’s day, such as those mentioned in 1 Kings 4:30,31: “Solomon’s wisdom was greater than the wisdom of all the men of the East, and greater than all the wisdom of Egypt. He was wiser than any other man, including Ethan the Ezrahite — wiser than Heman, Calcol and Darda, the sons of Mahol. And his fame spread to all the surrounding nations.”
  5. Verse 1 has even been taken as referring to Solomon. Some rabbinical com­mentaries and some synagogue traditions use fanciful word meanings to sug­gest that this is a convoluted way of identifying Solomon himself. However, as Kidner points out, “There is no need to find here (as with the Vulgate) a nom de plume fan assumed name] for Solomon, requiring far-fetched interpretation.”

“The sayings of” is “dabar”, the words (of). This phrase introduces an inspired and/or prophetic utterance (cf 2Sam 23:1; Psa 36:1; 110:1; Jer 1:1; Amos 1:1; Prov 31:1; Eccl 1:1; Neh 1:1; etc).

Seemingly Jakeh was the father (or ancestor) of Agur, but the name occurs no­where else. Beyond this reference, then, nothing is known for sure of such a man. “Jakeh” signifies “one who is obedient”. Some speculate that, because of its form, it may have been paired with the name of God, forming “Jakeyah” which means “one obedient to Yahweh”.

The Hebrew for “oracle”, “massa”, can mean a “prophecy”; it is sometimes translated “burden”, and used of a prophetic utterance of doom, which a prophet is obliged to carry and then lay upon his listeners (e.g., Isa 13:1; 14:28; 15:1; 17:1; 19:1; 21:1; Nah 1:1; Hab 1:1; Zech 9:1). The same word occurs also in Proverbs 31:1.

It is possible, but less likely, that “Massa” might be a place, either the birthplace or the home of Jakeh. Murphy translates “the Massaite”. Such a name occurs in the list of Ishmael’s sons (Gen 25:13-15; 1Chron 1:29-31). If this is so, then the writer of Proverbs 30 might be associated with the wise men of the East and the desert-dwelling Bedouin tribes (Job 1:3; Obad 1:8; Jer 49:7).

Are Ithiel and Ucal proper names of sons (or students) who received Agur’s words, or contrived names of symbolic significance? If proper names, then they are not mentioned elsewhere in the Bible, and that’s the end of the matter. (A plainly different Ithiel is mentioned in Nehemiah 11:7.) The choice between alternatives depends on how the earlier part of this verse is treated. Ithiel may mean a number of things: “signs or precepts of God”, “God is with me”, or perhaps, “there is a God”. Ucal may mean “to cease”, “to faint”, or “to be consumed”.