Proverbs 30:2 — Word Study
WLCכִּ֤י בַ֣עַר אָנֹכִ֣י מֵאִ֑ישׁ וְלֹֽא־ בִינַ֖ת אָדָ֣ם לִֽי׃
BSASurelykîy I [am]ʼânôkîy [more brutish, the most foolish] the most ignorantbaʻar of menʼîysh and I lacklôʼ [do not have, am without] the understandingbîynâh [discernment, wisdom] of a manʼâdâm [a human being, a male person]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | that | Particle |
| בַ֣עַר | [am] stupid | Adj |
| אָנֹכִ֣י | I | Pronoun |
| מֵאִ֑ישׁ | more than anyone | Preposition, noun common masculine singular absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| בִינַ֖ת | [the] understanding of | Noun common, feminine singular construct |
| אָדָ֣ם | a person | Noun common, masculine singular absolute |
| לִֽי׃ | [belongs] to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely I am the most ignorant of men, and I lack the understanding of a man. |
| KJV | Surely I am more brutish than any man, and have not the understanding of a man. |
| ASV | Surely I am more brutish than any man, And have not the understanding of a man; |
| YLT | For I am more brutish than any one, And have not the understanding of a man. |
| WEB | “Surely I am the most ignorant man, and don’t have a man’s understanding. |
| BBE | For I am more like a beast than any man, I have no power of reasoning like a man: |
Where they part company is בַּעַר — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause, emphasizing the speaker's admission of ignorance and lack of understanding.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
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 30:2
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 Sayings of Agurgenerated
Proverbs 30:2 features Agur, who confesses his ignorance and lack of understanding. This verse is part of a larger section where Agur reflects on his limitations and seeks wisdom. It emphasizes the importance of humility in the pursuit of knowledge, echoing themes found throughout the book of Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 42:3–6 | You asked, ‘Who is this who conceals My counsel without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. |
| 2 | Psalm 73:22 | I was senseless and ignorant; I was a brute beast before You. |
| 3 | Isaiah 6:5 | Then I said: “Woe is me, for I am ruined, because I am a man of unclean lips dwelling among a people of unclean lips; for my eyes have seen the King, the LORD of Hosts.” |
| 4 | Romans 11:25 | I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in. |
| 5 | 1 Corinthians 3:18 | Let no one deceive himself. If any of you thinks he is wise in this age, he should become a fool, so that he may become wise. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — בַּעַר, Va.'argenerated
The word בַּעַר (ba'ar) is an adjective meaning 'stupid' or 'brutish.' It describes a state of foolishness, often likened to the behavior of animals. This term emphasizes a lack of intelligence or discernment, suggesting a base level of understanding.
In this verse, it highlights Agur's self-awareness and humility, as he recognizes his own limitations in wisdom compared to others. The use of this word sets the tone for a plea for greater understanding and discernment.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The finite verb here is בַּעַר, am stupid, which serves as the predicate for the subject אָנֹכִי, I. The structure is straightforward, with the subject followed by the predicate, and an adverbial phrase indicating negation: וְלֹֽא־, and not.
This simple construction emphasizes Agur's direct admission of his ignorance, making the statement impactful and clear.
Septuagint Backgroundgenerated
The Septuagint translates בַּעַר as ἀφρονέστατος (aphronestatos), meaning 'most foolish.' This choice conveys a similar sense of extreme foolishness but may carry a slightly broader connotation of lacking reason or understanding.
The translation reflects a consistent interpretation of Agur's self-assessment, aligning with the overall message of humility in recognizing one's limitations.
In plain words — the whole versegenerated
Proverbs 30:2 shows Agur admitting he is the most ignorant of men and lacks understanding. This verse highlights the importance of recognizing one's limitations in wisdom and understanding.
Frequently Asked Questionsgenerated
Agur is expressing a deep sense of humility, acknowledging his own lack of wisdom and understanding compared to others.
Recognizing ignorance is the first step toward seeking knowledge and wisdom, as it opens the door to learning.
This verse emphasizes the value of humility and the pursuit of wisdom, which are central themes throughout the book of Proverbs.
Agur's admission teaches us that acknowledging our limitations can lead to greater understanding and growth.
Reflection Questionsgenerated
- In what areas of my life do I need to acknowledge my ignorance to seek wisdom?
- How can I cultivate humility in my pursuit of knowledge?
- What steps can I take to learn from those who are wiser than me?
- How does recognizing my limitations help me grow spiritually and intellectually?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting that the sons of this world are wiser than the sons of light, illustrating Agur's humility in recognizing his ignorance.
I am the most foolish of men, etc. For the sons of this world are wiser in their generation than the sons of light (Luke XVI).Early Church Fathers on Proverbs 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 30:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely I am more brutish than [any] man,.... "Every man is [become] brutish in his knowledge"; man in his original state was a knowing creature but sinning lost his knowledge, and "became like the
Read John Gill on Proverbs 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely I am more brutish than any man, and have not the understanding of a man. Surely I (am) more brutish than any man, and have not the understanding of a man.
Read Robert Jamieson on Proverbs 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYou come to me with a great opinion of my wisdom, and you expect that I should inform and instruct you in all things, yea, even in the greatest mysteries: but you are much mistaken in me; I am as ignorant and foolish as other men generally are, yea, more than many others; which he utters either, 1. From a deep sense of the common corruption of human nature, and of the blindness of men’ s minds in things concerning God and their own duty, and of the necessity of instruction from God’ s word, and of illumination from his Spirit, without which they can never understand these matters. Or, 2. From a modest and humble apprehension of his own ignorance, which hath extorted such-like expressions…
Read Matthew Poole on Proverbs 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 30:2 Surely I [am] more brutish than [any] man, and have not the understanding of a man.Ver. 2. Surely I am more brutish than any man.] Or, Surely I have been brutish since I was a man. See how this good man vilifies, yea, nullifies himself to the utmost. This was true humility, that like true balm ever sinks to the bottom, when hypocritical, as oil, swims on the top. Humilitas, ab humo, because it lays a man flat on the ground. Agur had seen Ithiel and Ucal; hence he seeth so little by himself: "Now mine eyes have seen thee; wherefore I abhor myself." "Woe is me! for I am undone," saith Isaiah; "for mine eyes have seen the King, the Lord of hosts." He that looks intently upon the…
Read John Trapp on Proverbs 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Surely I am more brutish than any man.—Rather, than that I can be called a man, one “formed in the image of God.” (Comp. Psalms 73:22.)
Read Charles John Ellicott on Proverbs 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Surely I am more brutish] These words can in no sense, nor by any mode of speech, be true of Solomon: for while he was the wisest of men, he could not have said that he was more brutish than any man, and had not the understanding of a man. It is saying nothing to the purpose, to say he was so independently of the Divine teaching. Had he put this in, even by innuendo, it might be legitimate: but he does not; nor is it by fair implication to be understood. Solomon is not supposed to have written the Proverbs after he fell from God. Then indeed he might have said he had been more brutish than any man. But Agur might have used these words with strict propriety, for aught we know; for…
Read AdamClarke on Proverbs 30 →Albert Barnes1798–1870Barnes' Notes on the BibleA confession of ignorance, with which compare the saying of Socrates that he was wise only so far as he knew that he knew nothing, or that of Asaph Psalms 73:22.
Read Albert Barnes on Proverbs 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Brutish — Stupid, lacking intelligence, as compared with many others. Psalms 73:22.
Read Daniel Denison Whedon 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
Surely I am the most ignorant of men, and I lack the understanding of a man.
“Surely I am the most ignorant man, and don’t have a man’s understanding.
Surely I am the most ignorant of men, and I lack the understanding of a man.
Surely I am more brutish than any other human being, and I do not have human understanding;
Tyndale line
Surely I am more brutish than any man, and have not the understanding of a man.
Surely I am more brutish than any man, And have not the understanding of a man;
Surely I am more brutish than any man, and have not the understanding of a man:
Surely I am more brutish than any man, and have not the understanding of a man.
Surely I am more foolish then any man, and haue not the vnderstanding of a man in me.
Strictly literal
Truly I am more stupid than any one; and I have not a man's intelligence.
For I am more brutish than any one, And have not the understanding of a man.
For I am more brutish than anyone, || And do not have the understanding of a man.
“Surely I am more brutish than any man, and have not the understanding of a common man.
Surely I am more like an animal than any human and I do not have the understanding of a human being.
From the Latin
I am the most foolish of men, and the wisdom of men is not with me.
Simplified
I'm so stupid I'm not really a man; I can't even think like a human being.
For I am more like a beast than any man, I have no power of reasoning like a man:
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 largely agree in content, with seven of the eight words matched. The Septuagint's word order differs, but the essential meaning remains consistent with the Hebrew.
כִּ֤י בַ֣עַר אָנֹכִ֣י מֵאִ֑ישׁ וְלֹֽא־ בִינַ֖ת אָדָ֣ם לִֽי׃
7 of the 8 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 30:2
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
בַּ֫עַר (ba'ar) refers to brutishness or stupidity, often used to describe a foolish person. It is derived from a root meaning 'foot' in a sense of consumption. The term appears in a poetic context, emphasizing a lack of intelligence or base behavior.
בַּ֫עַר n.m. brutishness (only poet.)
base
H1198 בַּ֫עַר
1198 ba`ar bah'-ar
from 1197; properly, foot (as consumed); i.e. (by exten.) of
cattle brutishness; (concretely) stupid:--brutish (person),
foolish.
see HEBREW for 01197
בַּ֫עַר (ba.ar) — stupid.
brutishness, stupidity, brutish (person)
Adj — AdjHAamsa
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
בִּינָה (biynah) means understanding and encompasses the act, faculty, and object of knowledge, even personified in some contexts. It is derived from the root meaning to discern or comprehend. The Aramaic equivalent is בִּינָה (H0999).
בִּינָה n.f. understanding
the act
the faculty
the object of knowledge
personified
base
H998 בִּינָה understanding . the act
. the faculty
. the object of knowledge
. personified
998 biynah bee-naw'
from 995; understanding:--knowledge, meaning, X perfectly,
understanding, wisdom.
see HEBREW for 0995
בִּינָה (bi.nah) — understanding.
1) understanding, discernment
1a) act
1b) faculty
1c) object
1d) personified
Aramaic equivalent: bi.nah (בִּינָה "understanding" H0999)
N-fs — Noun common · feminine singular constructHNcfsc
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs