PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB (MT versing) |
| The Words of Agur | The Wisdom of Agur | The Words of Agur | The Words of Agur | The Sayings of Agur |
| 30:1-4 | 30:1 | 30:1a | 30:1-4 (1-4) |
30:1 |
| 30:1b-4 (1b-4) |
||||
| (2-4) | 30:2-3 (2-3) |
30:2-4 (2-4) |
||
| 30:4 (4) |
||||
| 30:5-6 (5-6) |
30:5-6 (5-6) |
30:5-6 (5-6) |
30:5-6 | 30:5-6 (5-6) |
| More Proverbs | ||||
| 30:7-9 (7-9) |
30:7-9 (7-9) |
30:7-9 (7-9) |
30:7-9 | 30:7-9 (7-9) |
| 30:10 (10) |
30:10 (10) |
30:10 (10) |
30:10 | 30:10 (10) |
| 30:11-14 (11-14) |
30:11-14 (11-14) |
30:11-14 (11-14) |
30:11 | 30:11-14 (11-14) |
| 30:12 | ||||
| 30:13 | ||||
| 30:14 | Numeral Proverbs | |||
| 30:15-17 (15-17) |
30:15 (15) |
30:15-16 | 30:15 | 30:15-16 (15-16) |
| 30:16 (16) |
30:16 (16) |
|||
| 30:17 (17) |
30:17 (17) |
30:17 | 30:17 (17) |
|
| 30:18-20 (18-20) |
30:18-19 (18-19) |
30:18-19 (18-19) |
30:18 | 30:18-19 (18-19) |
| 30:19 (19) |
||||
| 30:20 (20) |
30:20 (20) |
30:20 | 30:20 (20) |
|
| 30:21-23 (21-23) |
30:21-23 (21-23) |
30:21-23 (21-23) |
30:21-23 | 30:21-23 (21-23) |
| 30:24-28 (24-28) |
30:24-28 (24-28) |
30:24-28 (24-28) |
30:24-28 (25-28) |
30:24-28 (24-28) |
| 30:29-31 (29-31) |
30:29-31 (29-31) |
30:29-31 (29-31) |
30:29-31 (30-31) |
30:29-31 (29-31) |
| 30:32-33 (32-33) |
30:32-33 (32-33) |
30:32-33 (32-33) |
30:32-33 | 30:32-33 (32-33) |
READING CYCLE THREE (see
“Bible Interpretation Seminar”)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation.
You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations
above. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation.
Every paragraph has one and only one subject.
- First paragraph
- Second paragraph
- Etc.
CONTEXTUAL INSIGHTS
- This chapter is attributed to a man known as Agur. Very little is known about him but there has been much
speculation about who he is and where he is from. He seems to be one of “the wise men” mentioned earlier
in the book of Proverbs (i.e., Prov. 22:17). - Some have seen this chapter to be agnostic in character. That may be true in the dictionary sense of the
word, in that he believes there is mystery in God to such an extent that humans cannot fully know God but
must trust Him even amidst the mysteries of life. This is very similar to the attitude/worldview of the author
of the book of Ecclesiastes. - This chapter is very rabbinical in style. It is a series of somewhat unrelated truths linked together by
certain key words. This linking can be seen in the somewhat independent nature of vv. 10, 15, 17, and
20 and the play on words which links them to their preceding context.
SPECIAL TOPIC: RABBINICAL HERMENEUTICS - This chapter emphasizes arrogance versus humility. These contrasting philosophies of life also may be
depicted in a dialogue between two different people throughout the chapter, particularly- verses 1 and 2 compared with 3 and 4
- verses 5 and 6 compared with the rest of the chapter.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 30:1-4
1The words of Agur the son of Jakeh, the oracle.
The man declares to Ithiel, to Ithiel and Ucal:
2Surely I am more stupid than any man,
And I do not have the understanding of a man.
3Neither have I learned wisdom,
Nor do I have the knowledge of the Holy One.
4Who has ascended into heaven and descended?
Who has gathered the wind in His fists?
Who has wrapped the waters in His garment?
Who has established all the ends of the earth?
What is His name or His son’s name?
Surely you know!
30:1 “The words of Agur the son of Jakeh, the oracle” There has been much discussion as to how to
interpret the term “oracle” (BDB 672 III, NASB, NKJV, NRSV, TEV, Peshitta). The UBS Text Project, p. 556,
gives this a “B” rating (some doubt). Basically it is the Hebrew word that means “a burden placed on an animal,”
which can be imagery for God’s message placed on human prophets.
However, the RSV, NJB, REB, JPSOA have changed the Hebrew spelling to the geographical
phrase “of Massa” (BDB 601 I), which is (1) a place name, apparently in Edom or (2) a northern Arabian
Ishmaelite tribe. We find this in Gen. 25:14; 1 Chr. 1:30. We learn from the book of Job, as well as Jer. 49:7 and
Obadiah 8, that Edom was famous for her wisdom teachers, while 1 Kgs. 5:10 shows a reverence for the wisdom
of “the sons of the east.” Because of this, many assert that Agur, like King Lemuel of chapter 31 and Job, were
not Israelites.
The rabbis have said that this name is simply a way of referring to Solomon. The word Agur
can mean “convener”; the term Jakeh can mean “obedient, pious one.” Still others have asserted that in these
two names is a play on a pious, arrogant person, which would correspond to Contextual Insights, D. There is no
VERB or PARTICIPLE in the Hebrew text until v. 3.
▣ “The man declares to Ithiel, to Ithiel and Ucal” These names (possibly his sons) are found in the
KJV, ASV, NJB, and JPSOA, but there have been other translators who have taken these not as proper names but
as phrases, particularly referring to the agnosticism of the author.
- The Hebrew can be revocalized to read, “I have wearied myself, O God, I have wearied myself, O God, and I
have come to an end.” This is the way the Vulgate and the NEB translate this verse. - If we assume an Aramaic origin for this, it would be “There is no God! There is no God! And I am exhausted.”
- Ithiel can mean “God is with us” and Ucal can mean “perfect.” Some view this as spiritual progress or another
example of arrogance—a man claiming to be spiritually perfect. - To me this last possibility fits with the theme of the rest of the chapter. For example
- the end of v. 4
- the prideful exploitations of vv. 10-14
- the arrogant sin of v. 20d
- the boastful attitudes of vv. 20-23
- the stately march of vv. 29-31
- particularly the closing comment which is expressly stated in v. 32 (see Contextual Insights, D.)
If this is true, then “the man” of line 2 is not Agur.
The UBS Text Project, p. 556, gives the proper names a “C” rating (considerable doubt).
30:2 “Surely I am more stupid than any man” Here is an example of “the man,” or at least one of the
dialoguers, admitting his total lack of understanding of God’s way in His world.
For “stupid” see BDB 129, KB 146 IV, cf. Ps. 73:22; Prov. 12:1. It denotes a person who lives
and thinks like an animal.
30:3 “And I have not learned wisdom,
But I have knowledge of the Holy One” It seems to me that vv. 2-3 give a reason for the
statement of v. 1. Some translations assume that the Hebrew negative of v. 3a should be assumed in v. 3b (NRSV,
NJB, TEV, REB, JPSOA) and, therefore, “the man” is asserting that he does not know wisdom and he does not
have knowledge of God. This would fit into the agnostic theme.
However, this is somewhat uncertain and if this is a dialogue between the arrogant and the
humble, then this verse seems to fit as translated in the NASB.
▣ “the Holy One” This is a PLURAL ADJECTIVE (BDB 872) used as a title
for Deity (plural of majesty).
30:4 There has been much discussion about these six questions.
- Some believe it is God’s reply to the earlier statements.
- Some believe it is an expression of the mystery and transcendence of God (Job 38; Prov. 8:24-29).
- Others think it is an example of the mysteries of life that humans cannot grasp.
▣ “What is His name, or His son’s name” All of v. 4 has a lot in common with Job 38 and
Prov. 8:24-29, but particularly this last statement, as can be seen in Job 38:7, as well as Ps. 82:6. Many have
wondered what this line means. The theories are:
- it is an expression of personhood in the imagery of family but representing God
- it is the personification of wisdom, like Prov. 8:22
- it is a reference to the nation of Israel called God’s son, as it is in Hos. 11:1 (LXX, TEV)
- The Jerome Commentary, p. 505, links it to the angelic members of the heavenly council (i.e., Gen. 1:26;
3:22; 11:7; 1 Kgs. 22:19; 2 Chr. 18:18; Job 1:6; 2:1; Dan. 7:9,10) - it is simply a reference to the Messiah (NKJV, NET Bible, p. 1102, #1), however, in this context this seems
highly unusual
▣ “Surely you know!” I believe that this is the first possible hint, besides the possible mystical
meanings of the words in v. 1, of the presence of a humble person dialoging with an arrogant person. If so, this
final line of v. 4 is sarcasm.
NASB (UPDATED) TEXT: 30:5-6
5Every word of God is tested;
He is a shield to those who take refuge in Him.
6Do not add to His words
Or He will reprove you, and you will be proved a liar.
30:5-6 These may be a response to the negativity of vv. 2-4. There is much uncertainty in the
Hebrew text of vv. 1,2-4, which allows such different translation options.
30:5 “Every word of God is tested” The terms “word” (BDB 57, KB 67) and “God” (BDB 42, KB 52) are
used only here in the book of Proverbs. However, the term “God” is Eloah, which is used so often in Job
and seems to connect Agur with non-Israelite wisdom.
The term “tested” (BDB 864, KB 1057, Qal PASSIVE PARTICIPLE,
cf. Jdgs. 7:4; Ps. 17:3; 66:10; Zech. 13:9) comes from the smelting background (cf. Ps. 66:10; Jer. 6:29;
Zech. 13:9). This verse asserts that God’s revelation is the only source of clear truth about Him and His goals
in our world.
SPECIAL TOPIC: THE BIBLE (its uniqueness and inspiration)
▣ “He is a shield to those who take refuge in Him” The term “shield” (BDB 171, KB 545 I) is
mentioned in Prov. 2:7 and Ps. 18:30. It is an obvious allusion that the revelation of God is not meant to answer
all of humankind’s questions but to encourage them to trust in God, and Him only, in all circumstances
(i.e., Prov. 3:5).
There are several ways seeking refuge in YHWH is expressed.
- He is a rock ‒ Deut. 32:37; Ps,. 18:2
- He is a shield ‒ Ps. 3:3; 18:2; 28:7; 59:11; 84:9; 115:9-11; 144:2; Prov. 30:5
- He is like a mother bird ‒ Ps. 17:8; 36:7; 57:1; 61:4; 63:7; 91:4; Ruth 2:12
SPECIAL TOPIC: SHADOW
30:6 “Do not add to His words” This is not a new theme in the Scriptures. It has been stated exactly
in these terms in Deut. 4:2; 12:32. There is a metaphorical allusion to this in the close of the book of Revelation
(i.e., Rev. 22:18-19). Only Jesus is the proper interpreter of Scripture (cf. Matt. 5:17-48).
I have included my exegetical notes from Deut. 4: and 12:32.
Deut. 4:2 “you shall not add to the word. . .nor take from it” This does not refer to scribes updating
the text of the Law, but rather that you cannot add to the essence of the Law (cf. Deut. 12:32; Pro. 30:5-6;
Eccl. 3:14; Jer. 26:2). These bans on adding to or subtracting from are characteristic of ancient Near Eastern
literature. There is a slight difference between the Ten Words as recorded in Exodus 20 and Deuteronomy 5.Deut. 12:32 “you shall not add nor take away from it” God is serious about obedience to His word
(see note at Deut. 4:2). However, Deuteronomy shows some adaptation of the laws of the desert period.
We must apply the truths of the Bible for every new age and culture. God revealed Himself to a particular
culture at a particular time. Some of it is related only to that time and people (e.g., holy war, polygamy, slavery,
subjugation of women), but much of it is timeless truth to be applied to every age (for a discussion of how to
distinguish between the eternal and the cultural, see Fee and Stuart, How To Read the Bible For All Its
Worth, pp. 149-164 and Gordon Fee, Gospel and Spirit, pp. 1-36).
NASB (UPDATED) TEXT: 30:7-9
7Two things I asked of You,
Do not refuse me before I die:
8Keep deception and lies far from me,
Give me neither poverty nor riches;
Feed me with the food that is my portion,
9That I not be full and deny You and say, “Who is the Lord?”
Or that I not be in want and steal,
And profane the name of my God.
30:7-9 This is the beginning of a series of proverbs which are introduced by numbers, either 2, 3, or 4.
It is uncertain if the words of Agur go to the end of the chapter or if they stop with v. 6. I am going to assume that
the entire chapter is from Agur. This is a beautiful prayer (the only prayer in Proverbs).
30:7 “Do not refuse me before I die” This seems to be a reference to the OT theology that God needed
to deal fairly with Agur in this life because of the Israelites’ rather negative view of the next life.
The VERB “refuse” (BDB 586, KB 602) is a Qal IMPERFECT
used in a JUSSIVE sense (i.e., a prayer request).
SPECIAL TOPIC: WHERE ARE THE DEAD?
30:8 This gives two requests which basically deal with a balanced life (i.e., the golden mean).
▣ “my portion” This (BDB 349, KB 349) literally means “that which is due or expected” (i.e.,
daily needs, cf. Matt. 6:11).
30:9 This is an amplification of the two requests of v. 8, as far as their possible results. Notice the
man’s fear at denying God (i.e., in an oath in court or in a worldview which is lived out daily, cf. Deut. 8:17-18).
This is one of the temptations of the arrogant and the wealthy. Also note that his actions reflect on God
because he claims to be one of God’s followers. This is true in every age.
NASB (UPDATED) TEXT: 30:10
10Do not slander a slave to his master,
Or he will curse you and you will be found guilty.
▣ “30:10 “Do not slander a slave to his master
Or he will curse you and you will be found guilty” This is an independent verse
(cf. Eccl. 7:21) which is linked to the following word play on “curse” (BDB 886, KB 1103, Piel
IMPERFECT, vv. 10,11). There have been three theories as to the meaning.
- Some assert that it refers to accusing a slave of something he did not do.
- Turning a runaway slave over to his master.
- Warning against gossip (v. 14; Prov. 24:28).
NASB (UPDATED) TEXT: 30:11-14
11There is a kind of man who curses his father
And does not bless his mother.
12There is a kind who is pure in his own eyes,
Yet is not washed from his filthiness.
13There is a kind—oh how lofty are his eyes!
And his eyelids are raised in arrogance.
14There is a kind of man whose teeth are like swords
And his jaw teeth like knives,
To devour the afflicted from the earth
And the needy from among men.
30:11-14 This is another extended proverb linked by the phrase “a kind of man,” which in Hebrew is
an idiom for “a generation” (NASB margin; NET Bible in vv. 11-14). There are four types of sinners discussed
here. All of them point to a prideful exploitation of their circumstances.
- a man who thinks he is smarter than his parents (cf. v. 17)
- a man who thinks he is righteous but in reality is not (cf. Isa. 4:4)
- a man who is arrogant or has haughty eyes (cf. Prov. 6:17; 21:4; Ps. 131:1)
- a man who is arrogant with his wealth and exploits the poor
30:12 “Yet is not washed” This VERB (BDB 934, KB 1220, Pual
PERFECT) denotes washing of
- new born babies
- clothes
- feet and hands
- ceremonial washings
Here, it denotes someone who claims to be clean (i.e., outwardly) but is filled with “filthiness”
(BDB 844). This reminds one of Jesus’ statement in Matt. 23:27. The object of this proverb is the hypocritical
self righteous who are so common in religious communities!.
▣ “filthiness” This FEMININE NOUN (BDB 844, KB 992, cf. Deut. 23:14;
NIDOTTE, vol. 3, p. 726) means “human excrement,” which made one ceremonially unclean. Here, it is imagery
for human sin or self righteousness (v. 13).
30:14 What powerful imagery of the greed of the wealthy, powerful men who knowingly and purposely
take from the poor and powerless of society.
Notice the parallel between
- “afflicted” ‒ BDB 776, KB 856, by the rich and powerful
- “needy” ‒ BDB 2, KB 5, lacking in material things
NASB (UPDATED) TEXT: 30:15-17
15The leech has two daughters,
”Give,” “Give.”
There are three things that will not be satisfied,
Four that will not say, “Enough”:
16Sheol, and the barren womb,
Earth that is never satisfied with water,
And fire that never says, “Enough.”
17The eye that mocks a father
And scorns a mother,
The ravens of the valley will pick it out,
And the young eagles will eat it.
30:15a,b “The leech has two daughters,
“Give,” “Give”
Literally “leech” (BDB 763) means “a blood sucker” (what type is not specified). Some
scholars try to relate this term to the name of a demon (see full exegetical note at Matt. 6:24), but I think
this is inappropriate. The obvious allusion is to greed. The character of the parent is passed on to the
children. This verse is somewhat linked to what follows by a play on the word “enough” (see note below).
SPECIAL TOPIC: DEMONS IN THE OT
30:15c,d “There are three things that will not be satisfied” “Enough” links the end of v. 15 with
vv. 16-17. Four things are mentioned.
- Sheol
- the barren womb
- the earth
- fire
There is an interesting proverb found in the Sanskrit language which says, “Fire is never
satisfied with fuel; nor the ocean with rivers; nor death with all creatures; nor bright-eyed women with men.”
Here “greed” (v. 15) is never satisfied!
30:17 “The eye that mocks a father
And scorns a mother,
The ravens of the valley will pick it out” There is a somewhat different
focus here than in v. 11, but both refer to the needed respect for parents, and in these cases, particularly the
mother (cf. Prov. 19:26; 20:20; 23:22). Strong, functioning families were the super glue of Israeli society. A
child who abused his/her parents was a danger to the whole society (note Exod. 20:12; 21:15,17; Lev. 19:3;
20:9; Deut. 21:18-21; Prov. 20:20; 23:22).
This is an allusion to the horror of improper burial, which would mean that a person would
not be with family even in Sheol or death.
| ▣ | |
| NASB | ”scorns a mother” |
| NKJV | ”scorns obedience to his mother” |
| NRSV, NJB | ”scorns to obey a mother” |
| TEV, Peshitta | ”despise your mother in her old age” |
| REB, LXX | ”scorns a mother’s old age” |
| JPSOA | ”disdains the homage due a mother” |
The MT is represented in the NRSV. The UBS Text Project, p. 557, gives this a “B” rating
(some doubt).
-
- MT ‒ אם – ליקהת
(NIDOTTE, vol. 2, pp. 518-519) ‒ “the obedience to a mother” - LXX ‒ אם – לחקת ‒ “a mother’s old age”
- MT ‒ אם – ליקהת
▣ “raven. . .young eagle” This imagery of judgment may refer to the “cursings” of Deuteronomy 28
(esp. Deut. 28:26). This would denote improper burial.
SPECIAL TOPIC: BURIAL PRACTICES
NASB (UPDATED) TEXT: 30:18-20
18There are three things which are too wonderful for me,
Four which I do not understand:
19The way of an eagle in the sky,
The way of a serpent on a rock,
The way of a ship in the middle of the sea,
And the way of a man with a maid.
20This is the way of an adulterous woman:
She eats and wipes her mouth,
And says, “I have done no wrong.”
30:18-19 This is an example of things that are mysterious or wonderful (BDB 810, KB 927, Niphal
PERFECT) which are beyond human understanding. The term can be found in Deut. 30:11 and
Ps. 139:6. These mysterious things leave no tracks (“way,” BDB 202, KB 231, is repeated four times) and no
visible means of understanding for “man” to follow. The four of them are:
- a bird in the sky
- a serpent on a rock
- a ship in the sea
- a man courting a maid
SPECIAL TOPIC: WONDERFUL THINGS (OT)
30:19 “maid” This is the word almah (BDB 761) which is the word for “a young woman of
marriageable age.” It is also used in Isa. 7:14, where it is translated “virgin” by the LXX. However, there is
another specific word in Hebrew for “virgin” (BDB 143).
30:20 This is another independent verse, but seemingly linked to the “maid” of v. 19. Notice the fifth
use of “way” (BDB 202). It is my personal opinion that the last reference in v. 19 is a positive one about the
courtship of human beings, while v. 20 speaks of man taking that which is good beyond the bounds set by God
(i.e., human sexuality). The woman in v. 20 is an adulteress who commits sin and feels no guilt for it. Possibly a
better interpretation is that it refers to secret sin which no one can know. This seems to fit the context best!
SPECIAL TOPIC: HUMAN SEXUALITY
NASB (UPDATED) TEXT: 30:21-23
21Under three things the earth quakes,
And under four, it cannot bear up:
22Under a slave when he becomes king,
And a fool when he is satisfied with food,
23Under an unloved woman when she gets a husband,
And a maidservant when she supplants her mistress.
30:21-23 This is an example of boastful attitudes and an obvious reversal of people’s circumstances.
The word “fool” in v. 22 is the word nabal (BDB 614 KB 663; cf. Ps. 14:1; 1 Sam. 25:25; Prov. 17:7,21).
The unloved woman of v. 23 is apparently negative imagery in this context. Usually it is used for an unloved wife
(i.e., not the favorite, cf. Gen. 29:30,31; Deut. 21:15-17). It is usually a Hebrew idiom of contrast (i.e., Matt. 6:24;
Luke 14:26), but here it is used in a negative sense (i.e., “hated” or “unloved,” v. 23, cf. Mal. 1:3).
SPECIAL TOPIC: FOOLISH PEOPLE (terms)
| 30:23 | |
| NASB, REB, JPSOA | ”she supplants” |
| NKJV, NRSV | ”she succeeds” |
| TEV | ”takes the place of” |
| NJB | ”inheriting” |
| LXX, Peshitta | ”throws out” |
The MT has the VERB (BDB 439, KB 441, Qal IMPERFECT)
which means “to take possession” or “inherit.” The question is how.
- throws her out (LXX)
- inherits over her (MT)
NASB (UPDATED) TEXT: 30:24-28
24Four things are small on the earth,
But they are exceedingly wise:
25The ants are not a strong people,
But they prepare their food in the summer;
26The shephanim are not mighty people,
Yet they make their houses in the rocks;
27The locusts have no king,
Yet all of them go out in ranks;
28The lizard you may grasp with the hands,
Yet it is in kings’ palaces.
30:24-28 This is a series of imageries from the instincts and the habits of animals which was so common
to ANE Wisdom Literature. We see mentioned:
- the provisions of ants (cf. Prov. 6:6)
- the secure sanctuary of rock badgers (BDB 1050 I, Lev. 11:5)
- the orderliness and control of locusts
- the audacity of a lizard which lives in a king’s house
30:28 The VERB (BDB 1074, KB 1779, Piel IMPERFECT)
can mean two things.
- lizards are easy for humans to catch (MT)
- lizards are sure footed and can climb any wall into the palace (Peshitta)
NASB (UPDATED) TEXT: 30:29-31
29There are three things which are stately in their march,
Even four which are stately when they walk:
30The lion which is mighty among beasts
And does not retreat before any,
31The strutting rooster, the male goat also,
And a king when his army is with him.
30:29-31 This is a series of those who walk arrogantly.
- the lion, the king of beasts
- the strutting cock (NRSV, TEV, NJB, REB, LXX, Peshitta), although some would say that this refers to a
greyhound (NKJV, JPSOA); literally it means “tightly girded loins” and so the translation is uncertain - a male goat which is the leader of the flock
- a king when his army is with him; this is obviously irony and humor; see G. B. Caird, The Language and
Imagery of the Bible
NASB (UPDATED) TEXT: 30:32-33
32If you have been foolish in exalting yourself
Or if you have plotted evil, put your hand on your mouth.
33For the churning of milk produces butter,
And pressing the nose brings forth blood;
So the churning of anger produces strife.
30:32 This, in my opinion, is the keynote of the entire book of Proverbs, which says that if you have
been foolish and exalted yourself, you should put your hand over your mouth (cf. Job 21:5; 29:9; 40:4). Faithful
followers of YHWH should turn from this kind of arrogant activity.
See full list of hand gestures at Prov. 22:26.
30:33 This verse speaks about the problems of anger and jealousy. It is a rather interesting series of
expected results (the VERB “brings out,” BDB 422, KB 425, Hiphil IMPERFECT
occurs three times).
- churning of butter
- fighting that brings a bloody nose
- anger that produces strife
It is not seen in English, but there is a play between the word “nose” (BDB 60 I) and “anger”
(BDB 60 I) in Hebrew and that is probably the link between vv. 32 and 33.
▣ “strife” The NOUN (BDB 936, KB 1224) is referred to often in Proverbs
as a thing to be avoided (cf. Prov. 15:18; 17:1,14; 18:6; 26:17,21; 30:33).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation.
You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of
the book. They are meant to be thought-provoking, not definitive.
- Who is the author of this Proverb? Is he an Israelite?
- What is the unifying theme of this chapter?
- Why are there so many different English translations of verse 1?
- Is this the writings of an agnostic or is this the dialogue between a prideful and a humble man?
- How do verses 5 and 6 fit into the overall context?