Proverbs 30:1 — Word Study
WLCדִּבְרֵ֤י׀ אָג֥וּר בִּן־ יָקֶ֗ה הַמַּ֫שָּׂ֥א נְאֻ֣ם הַ֭גֶּבֶר לְאִֽיתִיאֵ֑ל לְאִ֖יתִיאֵ֣ל וְאֻכָֽל׃
BSA[These are] the wordsdâbâr [chronicles, utterances] of AgurʼÂgûwr△ [a wise man] sonbên of JakehYâqeh△ [father of a wise man] the burdenmassâʼ [prophecy, oracle, message from God] that this mangeber [great man] declarednᵉʼum to IthielʼÎythîyʼêl [God is with me] I am weary, O God,ʼÎythîyʼêl [full of weariness, exhausted, Elohim, the supreme Creator] and worn outʼUkâl△ [consumed, devoured]
| Greek | English | Parsing |
|---|---|---|
| דִּבְרֵ֤י׀ | [the] words of | Noun common, masculine plural construct |
| אָג֥וּר | Agur | Noun proper masculine |
| בִּן־ | [the] son of | Noun common, masculine singular construct |
| יָקֶ֗ה | Jakeh | Noun proper masculine |
| הַמַּ֫שָּׂ֥א | the oracle | Particle, noun common masculine singular absolute |
| נְאֻ֣ם | [the] utterance of | Noun common, masculine singular construct |
| הַ֭גֶּבֶר | the man | Particle, noun common masculine singular absolute |
| לְאִֽיתִיאֵ֑ל | to Ithiel | Preposition, noun proper masculine |
| לְאִ֖יתִיאֵ֣ל | to Ithiel | Preposition, noun proper masculine |
| וְאֻכָֽל׃ | and Ukal | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | These are the words of Agur son of Jakeh—the burden that this man declared to Ithiel: “I am weary, O God, and worn out. |
| KJV | The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal, |
| ASV | The words of Agur the son of Jakeh; the oracle. The man saith unto Ithiel, unto Ithiel and Ucal: |
| YLT | Words of a Gatherer, son of an obedient one, the declaration, an affirmation of the man: — I have wearied myself [for] God, I have wearied myself [for] God, and am consumed. |
| WEB | The words of Agur the son of Jakeh, the revelation: the man says to Ithiel, to Ithiel and Ucal: |
| BBE | The words of Agur, the son of Jakeh, from Massa. The man says: I am full of weariness, O God, I am full of weariness; O God, I have come to an end: |
The translations agree on the wording of דִּבְרֵי׀ as the words of.
The sentence contains a main clause followed by a subordinate clause that elaborates on the burden Agur declares.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
3 of 10 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 30:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Words of Agurgenerated
Proverbs 30:1 introduces the words of Agur, who expresses his weariness and the burden of his message. This passage sets the stage for a series of reflections on wisdom and understanding, contrasting human limitations with divine knowledge. The following verses continue with Agur's confessions of ignorance and questions about God's creation, emphasizing the need for divine insight.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 31:1 | These are the words of King Lemuel—the burden that his mother taught him: |
| 2 | 2 Peter 1:19–21 | We also have the word of the prophets as confirmed beyond doubt. And you will do well to pay attention to it, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — דִּבְרֵ֤י׀, div.Reigenerated
The word דָּבָר (dabar) means 'word' or 'speech' and covers a range of meanings including discourse, saying, and matter. It indicates not just the spoken word but also the significance behind it, as seen in its use in historical accounts like the Chronicles.
In this verse, it introduces the utterances of Agur, framing his thoughts as significant and worthy of attention. The parsing as a masculine plural construct suggests a collection of statements or a body of work, emphasizing the weight of what Agur is about to convey.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the wording of דִּבְרֵ֤י׀ as the words of in all versions, including the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main clause is introduced by דִּבְרֵ֤י׀, the words of, which governs the rest of the sentence. This is followed by a series of noun phrases that detail Agur's identity and the nature of his message.
The structure emphasizes Agur's role as the speaker and the burden he carries, culminating in his declaration of weariness, which is central to the message he conveys to Ithiel.
Septuagint Backgroundgenerated
The Septuagint translates דִּבְרֵ֤י׀ as λόγους (), which aligns with the Hebrew meaning of 'words' but may carry a more formal connotation in Greek, suggesting a literary or authoritative context.
This choice reflects a slight narrowing of the Hebrew's broader implications, focusing on the spoken aspect of Agur's message.
In plain words — the whole versegenerated
Proverbs 30:1 presents the words of Agur, who is weary and expresses a burden in his message to Ithiel. He identifies himself as a wise man, sharing insights that reflect his understanding of human limitations and the need for divine wisdom.
Frequently Asked Questionsgenerated
Agur is a wise man mentioned in Proverbs 30, known for his reflections on wisdom and understanding.
He expresses his weariness and the burden of his message, highlighting his reliance on God.
Ithiel represents a recipient of Agur's wisdom, symbolizing those who seek understanding from God.
Agur's words contribute to the exploration of wisdom, human limitations, and the quest for divine insight, which are central themes in Proverbs.
Reflection Questionsgenerated
- What burdens do I carry that I can bring before God in prayer?
- How can I seek wisdom in my own life, as Agur does?
- In what ways do I experience weariness, and how can I find rest in God?
- What does it mean to rely on God for understanding in my daily decisions?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on Agur's words, interpreting them in light of wisdom literature and the prophetic tradition.
The words of the Gatherer, the son of Vomenti. Hitherto are the Proverbs of Solomon, which the men of Hezekiah king of Judah copied.Early Church Fathers on Proverbs 30 →
The vision which the man spoke, with whom is God, etc. The vision, he said, which he spoke, because what he saw by contemplating the more secret things with God, he revealed to men by speaking outwardly.Early Church Fathers on Proverbs 30 →
Gatherer: Or, as it is in the Latin, Congregans the son of Vomens. The Latin interpreter has given us in this place the signification of the Hebrew names, instead of the names themselves, which are in the Hebrew, Agur the son of Jakeh.Early Church Fathers on Proverbs 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 30:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe words of Agur the son of Jakeh,.... Here begins, according to Aben Ezra, the fourth part of this book; though, according to others, it is the fifth; [See comments on Proverbs 22:17]; Who this
Read John Gill on Proverbs 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal, Agur - a figurative name, perhaps; the collector, from Hebrew, 'aagar (H103), to collect.
Read Robert Jamieson on Proverbs 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 30 Agur’ s prophecy, ; wherein he acknowledgeth his own ignorance, ,3. The purity of God’ s word, with the happiness of them that trust in him, . He dehorts from adding to the Scriptures, by the danger of it, . The two points of his prayer, with their reason, . Four wicked generations, . Four things insatiable, ,16. Parents not to be despised, . Four things hard to be known, ,19. The way of an adulterous woman, . Four things intolerable, . Four things little, but wise, . Four things stately, . Agur the son of Jakeh; a person so called, as appears from the designation of his own and his father’ s name, who lived either in Solomon’ s time, or rather afterwards, and was famous in his…
Read Matthew Poole on Proverbs 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 30:1 The words of Agur the son of Jakeh, [even] the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal,Ver. 1. The words of Agur the son of Jakeh.] The Vulgate renders, Verba Congregantis filii Vomentis, taking these proper names for appellatives, as if the penman of this chapter meant to tell us that he would here give us his sacred collectanies or miscellanies, such as he had taken up from the mouths of wisest men, who had vomited or cast them up, in a like sense as that painter in Aelian drew Homer vomiting, and all the other poets licking it up. This Agur, whether he lived in Solomon’ s days or Hezekiah’ s, was an excellent man, as the word Gheber here used imports…
Read John Trapp on Proverbs 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXX. 8. THE OF SOLOMON END HERE. THE REST OF THE BOOK IS OF THREE : (a) THE WORDS OF AGUR; (b) THE WORDS OF KING LEMUEL; AND (C) THE PRAISE OF A GOOD WIFE (Proverbs 30, 31). (a). (1) The words of Agur the son of Jakeh, even the prophecy.—Jewish interpreters have seen in these titles (but apparently without a shadow of reason) a designation of Solomon himself, the “convener” and instructor of assemblies (Ecclesiastes 1:1; Ecclesiastes 12:11), son of the “obedient” man after God’s own heart. But they in all probability belong to some otherwise unknown sage, whose utterances were thought not unworthy of being joined with those of the wise King of Israel himself. In support of this view 1 Kings…
Read Charles John Ellicott on Proverbs 30 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXX Agur's confession of faith, 1-6. His prayer, 7-9. Of wicked generations, 10-14. Things that are never satisfied, 15, 16. Of him who despises his parents, 17. Three wonderful things, 18-20. Three things that disquiet the land, 21-23. Four little but very intelligent animals, 24-28. Four things that go well, 29-31. A man should cease from doing foolishly, and from strife, 32, 33. NOTES ON CHAP. XXX Verse 1. The words of Agur the son of Jakeh] The words Agur, Jakeh, Ithiel, and Ucal, have been considered by some as proper names: by others, as descriptive characters. With some, Agur is Solomon; and Jakeh, David; and Ithiel and Ucal are epithets of Christ. The Vulgate translates…
Read AdamClarke on Proverbs 30 →CambridgeThe Cambridge Bible for Schools and Colleges1. the prophecy] Lit. the burden, as the word is frequently rendered (e.g. Zechariah 9:1; Malachi 1:1, where see notes in this Series). It may mean either burden from its weighty character, as a Divine announcement, or oracle, or prophecy, as being “taken up” (comp. Numbers 23:18) by the speaker. The reading of R.V. marg. Jakeh of Massa, making Massa a proper name, is however preferred by some scholars. See Proverbs 31:1, note. the man] a title of excellence (vir), used of himself as a prophet or teacher by Balaam, Numbers 24:3, and by David, 2 Samuel 23:1. spake] or saith. The word is commonly used of Divine or oracular utterance, as in the frequent phrase, “saith, the Lord.” lthiel and…
Read Cambridge on Proverbs 30 →Albert Barnes1798–1870Barnes' Notes on the BibleSee the introduction to Proverbs. According to the different reading, there noted, the inscription ends with: “the man spake,” and the words that follow, are the beginning of the confession, “I have
Read Albert Barnes on Proverbs 30 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
These are the words of Agur son of Jakeh—the burden that this man declared to Ithiel: “I am weary, O God, and worn out.
The words of Agur the son of Jakeh, the revelation: the man says to Ithiel, to Ithiel and Ucal:
These are the words of Agur son of Jakeh—the burden that this man declared to Ithiel: “I am weary, O God, and worn out.
The words of Agur, the son of Jakeh; an oracle: This man says to Ithiel, to Ithiel and to Ukal:
Tyndale line
The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal,
The words of Agur the son of Jakeh; the oracle. The man saith unto Ithiel, unto Ithiel and Ucal:
The words of Agur the son of Jakeh; the oracle. The man saith unto Ithiel, unto Ithiel and Ucal:
The words of Agur the son of Jakeh, even the prophecy: the man spoke to Ithiel, even to Ithiel and Ucal,
THE WORDS OF AGUR THE SONNE OF JAKEH. The prophecie which ye man spake vnto Ithiel, euen to Ithiel, and Vcal.
Strictly literal
The words of Agur the son of Jakeh; the prophecy uttered by the man unto Ithiel, [even] unto Ithiel and Ucal:
Words of a Gatherer, son of an obedient one, the declaration, an affirmation of the man: — I have wearied myself [for] God, I have wearied myself [for] God, and am consumed.
Words of Agur, son of Jakeh, the burden, a declaration of the man to Ithiel—to Ithiel and Ucal: I have wearied myself [for] God, || I have wearied myself [for] God, and am consumed.
The words of Agur the son of Yakeh, even the prophecy: the man said unto Ithiel, even unto Ithiel and Ukkal,
The words of Agur son of Jakeh—the utterance: This man declared to Ithiel, to Ithiel and Ucal:
From the Latin
The words of Gatherer the son of Vomiter. The vision which the man spoke with whom God is, and who being strengthened by God, abiding with him, said:
Simplified
These are the words of Agur, son of Jakeh. An oracle. This is what the man says, God, I'm really tired, I'm worn out.
The words of Agur, the son of Jakeh, from Massa. The man says: I am full of weariness, O God, I am full of weariness; O God, I have come to an end:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the core elements of this verse, with 7 of the 10 words matched. The Septuagint's word order differs, but it retains the essential content of Agur's declaration.
דִּבְרֵ֤י׀ אָג֥וּר בִּן־ יָקֶ֗ה הַמַּ֫שָּׂ֥א נְאֻ֣ם הַ֭גֶּבֶר לְאִֽיתִיאֵ֑ל לְאִ֖יתִיאֵ֣ל וְאֻכָֽל׃
7 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 30:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אגור (Agur) is a proper name, likely meaning 'gathered.' It refers to a man mentioned in Proverbs 30:1, identified as the son of Jakeh. The entries indicate that Agur is associated with wisdom literature, possibly as an author or compiler of proverbs.
אָגוּר n.pr.m. (perh. hireling; others gatherer) son of יָקֶה, an author of proverbs Pr 30:1.
ref
H94 אָגוּר
94 'Aguwr aw-goor'
passive participle of 103; gathered (i.e. received among the
sages); Agur, a fanciful name for Solomon:--Agur.
see HEBREW for 0103
אָגוּר (a.gur) — Agur.
A man living at the time of United Monarchy, only mentioned at Pro.30.1;
son of: Jakeh (H3348)
§ Agur = "gathered"
son of Jakeh, an author or compiler of Pr 30:1-33
N-proper — Noun proper masculineHNpm
a'-gur ('aghur, seeming, from comparison with Arabic roots, to mean either "hireling," or "collector," "gatherer"): One of the contributors to Proverbs; his words being included in Pr 30. He takes an agnostic attitude toward God and transcendent things, and in general the range of his thought, as compared with that of other authors, is pedestrian. He shows, however, a tender reverence and awe. His most notable utterance, perhaps, is the celebrated Prayer of Agur (Pr 30:7-9), which gives expression to a charming golden mean of practical ideal. His sayings are constructed on a rather artificial plan; having the form of the so-called numerical proverb. See under PROVERBS, THE BOOK OF, II, 6.
John Franklin Genung
Agur
Gatherer; the collector, mentioned as author of the sayings in Prov. 30. Nothing is known of him beyond what is there recorded.
(a gatherer, i.e. together of wise men), The son of Jakeh, an unknown Hebrew sage who uttered or collected the sayings of wisdom recorded in Prov 30.
An inspired Hebrew, author of thirtieth chapter of proverbs, incorporated with those of Solomon.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; 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 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יָקֶה (Yaqeh) refers to a personal name, specifically the father of Agur, mentioned in Proverbs 30:1. The name is associated with the meaning 'blameless.' The entries indicate that it may derive from a root related to obedience, but this connection is not fully established.
יָקֶה n.pr.m. father of Agur, Pr 30:1
ref
H3348 יָקֶה
3348 Yaqeh yaw-keh'
from an unused root probably meaning to obey; obedient;
Jakeh, a symbolical name (for Solomon):--Jakeh.
יָקֶה (ya.qeh) — Jakeh.
A man living at the time of United Monarchy, only mentioned at Pro.30.1;
father of: Agur (H0094)
§ Jakeh = "blameless"
father of Agur the sage
N-proper — Noun proper masculineHNpm
ja'-ke (yaqeh, perhaps from Arabic root meaning "carefully religious"; yaqe', as if from qi'): The father of Agur, the author of the sayings recorded in Pr 30:1. Nothing is known of either Jakeh or Agur. The immediate connection in the Hebrew text of ha-massa', "the prophecy" or "burden" (the King James Version "even the prophecy," the Revised Version (British and American) "the oracle") with ne'um, "oracle" (the King James Version "spake," the Revised Version (British and American) "saith") is quite exceptional, while the verse is unintelligible and the text, as the Septuagint shows, is evidently corrupt. The best emendation is that which changes ha-massa', "the prophecy," into ha-massa'i, "the Massaite," or into mimmassa', "of Massa" (Revised Version margin), Massa being the name of the country of an Ishmaelite tribe (compare
Jakeh
Pious, the father of Agur (Prov. 30:1). Nothing is known of him.
(pious). [PROVERBS, BOOK OF, BOOK OF]
→ Father of Agur Pr 30:1
מַשָּׂא (massa') refers to a load or burden, encompassing meanings like tribute and lifting. It can also signify an utterance or oracle, often linked to prophecy or song. The word is built from the root meaning to carry or lift, and it appears in contexts related to both physical and figurative burdens.
מַשָּׂא n.m. load, burden, lifting, bearing, tribute
base
מַשָּׂא n.m. utterance, oracle
base
H4853a מַשָּׂא load, burden, lifting, bearing, tribute H4853b מַשָּׂא utterance, oracle
4853 massa' mas-saw'
from 5375; a burden; specifically, tribute, or (abstractly)
porterage; figuratively, an utterance, chiefly a doom,
especially singing; mental, desire:--burden, carry away,
prophecy, X they set, song, tribute.
see HEBREW for 05375
מַשָּׂא (mas.sa) — burden.
1) load, bearing, tribute, burden, lifting
1a) load, burden
1b) lifting, uplifting, that to which the soul lifts itself up
1c) bearing, carrying
1d) tribute, that which is carried or brought or borne
מַשָּׂא (mas.sa) — oracle.
utterance, oracle, burden
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
or'-a-k'-l:
(1) A divine utterance delivered to man, usually in answer to a request for guidance. So in 2Sa 16:23 for dabhar ("word," as in the Revised Version margin). The use in this passage seems to indicate that at an early period oracular utterances were sought from Yahweh by the Israelites, but the practice certainly fell into disuse at the rise of prophecy, and there are no illustrations of the means employed (1Sa 14:18,19,36-42, etc., belong rather to DIVINATION (which see)). In. the Revised Version margin of such passages as Isa 13:1, "oracle" is used in the titles of certain special prophecies as a substitute for BURDEN (which see) (massa'), with considerable advantage (especially in
Oracle
In the Old Testament used in every case, except 2 Sam. 16:23, to denote the most holy place in the temple (1 Kings 6:5, 19-23; 8:6). In 2 Sam. 16:23 it means the Word of God. A man inquired “at the oracle of God” by means of the Urim and Thummim in the breastplate on the high priest’s ephod. In the New Testament it is used only in the plural, and always denotes the Word of God (Rom. 3:2; Heb. 5:12, etc.). The Scriptures are called “living oracles” (comp. Heb. 4:12) because of their quickening power (Acts…
A supernatural communication; applied to single divine revelations and to the entire word of god, Ac 7:38 Ro 3:2 Heb 5:12, etc. It is also spoken of the covering of he ark of the covenant; as if God there sat enthroned, and delivered his oracles, 2Sa 16:23. See MERCY SEAT. In other places, it means the "Holy of Holies" in the temple, where the ark was placed, 1Ki 6:5,16,19 8:6.
Strikingly unlike the true and living oracles of God were the famous counterfeit oracles of numerous heathen temples. The priests who pretended to convey to applicants the responses of their gods, often gave a reply capable of two opposite…
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
אִיתִיאֵל (Iythiy'el) is a Hebrew name meaning 'God has arrived' or 'God is with me.' It refers to an Israelite mentioned in the context of the Exile and Return, specifically in Nehemiah 11:7, and is also noted as a disciple of Agur in Proverbs 30:1. The name is derived from elements meaning 'God' and possibly 'to arrive.'
אִיתִיאֵל
in MT n.pr.m. usually take as name of a son or pupil of Agur
a Benjamite
base
H384 אִיתִיאֵל
384 'Iythiy'el eeth-ee-ale'
perhaps from 837 and 410; God has arrived; Ithiel, the name
of an Israelite, also of a symbolical person:--Ithiel.
see HEBREW for 0837
see HEBREW for 0410
אִיתִיאֵל (i.ti.el) — Ithiel.
A man living at the time of Exile and Return, only mentioned at Neh.11.7;
son of: Jeshaiah (H3470K);
father of: Maaseiah (H4641U)
§ Ithiel = "God is with me"
1) the disciple to whom Agur gave proverbs
2) a Benjamite in Nehemiah's time
אִיתִיאֵל (i.ti.el) — `God`.
A man living at the time of United Monarchy, first mentioned at Pro.30.1; also translated "God"
§ Ithiel = "God is with me"
1) the disciple to whom Agur gave proverbs
2) a Benjamite in Nehemiah's time
Prep | N-proper — Preposition · noun proper masculineHR/Npm
(God is with me). A Benjamite, son of Jesaiah. (Nehemiah 11:7) One of two persons --Ithiel and Ucal-- to whom Agur ben-Jakeh delivered his discourse. (Proverbs 30:1) (B.C. about 900.)
sign, or coming of God
אִיתִיאֵל (Iythiy'el) is a Hebrew name meaning 'God has arrived' or 'God is with me.' It refers to an Israelite mentioned in the context of the Exile and Return, specifically in Nehemiah 11:7, and is also noted as a disciple of Agur in Proverbs 30:1. The name is derived from elements meaning 'God' and possibly 'to arrive.'
אִיתִיאֵל
in MT n.pr.m. usually take as name of a son or pupil of Agur
a Benjamite
base
H384 אִיתִיאֵל
384 'Iythiy'el eeth-ee-ale'
perhaps from 837 and 410; God has arrived; Ithiel, the name
of an Israelite, also of a symbolical person:--Ithiel.
see HEBREW for 0837
see HEBREW for 0410
אִיתִיאֵל (i.ti.el) — Ithiel.
A man living at the time of Exile and Return, only mentioned at Neh.11.7;
son of: Jeshaiah (H3470K);
father of: Maaseiah (H4641U)
§ Ithiel = "God is with me"
1) the disciple to whom Agur gave proverbs
2) a Benjamite in Nehemiah's time
אִיתִיאֵל (i.ti.el) — `God`.
A man living at the time of United Monarchy, first mentioned at Pro.30.1; also translated "God"
§ Ithiel = "God is with me"
1) the disciple to whom Agur gave proverbs
2) a Benjamite in Nehemiah's time
Prep | N-proper — Preposition · noun proper masculineHR/Npm
(God is with me). A Benjamite, son of Jesaiah. (Nehemiah 11:7) One of two persons --Ithiel and Ucal-- to whom Agur ben-Jakeh delivered his discourse. (Proverbs 30:1) (B.C. about 900.)
sign, or coming of God
אֻכָל (u.khal) primarily means 'worn out' and is associated with the name Ucal, mentioned in Proverbs 30:1. The word is derived from a root meaning 'devoured.' There is some variation in translation, with some sources emphasizing its meaning as 'prevail' or 'devoured,' but the core idea revolves around exhaustion or depletion.
וְאֻכָֿל Pr 30:1 rd. וָאֵכֶל & v. כלה.
done
H401 כלה
401 'Ukal oo-kawl'
or mUkkal {ook-kawl'}; apparently from 398; devoured; Ucal, a
fancy name:--Ucal.
see HEBREW for 0398
אֻכָל (u.khal) — `worn out`.
A man living at the time of United Monarchy, only mentioned at Pro.30.1; also translated "worn out" or "prevail";
§ Ucal = "devoured"
student or disciple of Agur
Conj | N-proper — Conjunction · noun common masculine singular absoluteHC/Ncmsa