Footnotes

1. 30:1–6 Scholars are divided on the original literary unit. Is it vv. 1–3, 1–4, 1–5, or 1–6? The unit is probably vv. 1–6, for a single contrast dominates: human fragility (and ignorance) and divine power (and knowledge). A similar contrast is found in Jb 28; Ps 73; Is 49:1–4. The language of self-abasement is hyperbolic; cf. 2 Sm 9:8; Ps 73:21–22; Jb 25:4–6. Agur: an unknown person. Massaite: from Massa in northern Arabia, elsewhere referred to as an encampment of the Ishmaelites (Gn 25:14). But Heb. massa may not be intended as a place name; it might signify “an oracle,” “a prophecy,” as in Is 15:1; 17:1; etc.
2. 30:3–4 Agur denies he has secret heavenly knowledge. The purpose of the denial is to underline that God directly gives wisdom to those whose conduct pleases him.
3. 30:4 The Hebrew text has the phrase “do you know?” at the end of v. 4, which is supported by the versions. The phrase, however, does not appear in the important Greek manuscripts Vaticanus and Sinaiticus and spoils the sense, for Agur, not God, is the questioner. The phrase seems to be an addition to the Hebrew text, borrowed from Job 38:5, where it also follows a cosmic question.
4. 30:5–6 Verse 5, like the confession of the king in Ps 18:31 (and its parallel, 2 Sm 22:31), expresses total confidence in the one who rescues from death. Agur has refused a word from any other except God and makes an act of trust in God.
5. 30:7–9 A prayer against lying words and for sufficiency of goods, lest reaction to riches or destitution lead to offenses against God.
6. 30:11–14 Perverted people are here classified as unfilial (v. 11), self-righteous (v. 12), proud (v. 13) and rapacious (v. 14).
7. 30:15–16 Here begins a series of numerical sayings; the pattern is n, n + 1. The slight variation in number (two and three, three and four) is an example of parallelism applied to numbers. The poetic technique is attested even outside the Bible. Two daughters: “Give,” and “Give”: the text is obscure; as the leech (a bloodsucking worm) is insatiable in its desire for blood (v. 15), so are the nether world for victims, the barren womb for offspring, the earth for water, and fire for fuel (v. 16). Sheol: here not so much the place of the dead as a force (death) that eventually draws all the living into it; cf. 27:20; Is 5:14; Hb 2:5. Land…fire: land (especially the dry land of Palestine) always absorbs more water; fire always requires more fuel.
8. 30:18–19 The soaring flight of the eagle, the mysterious movement upon a rock of the serpent which has no feet, the path of the ship through the trackless deep, and the marvelous attraction between the sexes; there is a mysterious way common to them all.
9. 30:20 This verse portrays the indifference of an adulterous woman who casually dismisses her guilt because it cannot be traced.
10. 30:21–23 Shaking heavens are part of general cosmic upheaval in Is 14:16; Jl 2:10; Am 8:8; Jb 9:6. Disturbances in nature mirror the disturbance of unworthy people attaining what they do not deserve. Glutted with food: someone unworthy ends up with the fulfillment that befits a wise person. Unloved woman: an older woman who, contrary to expectation, finds a husband.
11. 30:24–28 The creatures may be small, but they are wise in knowing how to govern themselves—the definition of wisdom. Badgers: the rock badger is able to live on rocky heights that provide security from its enemies. Locusts: though vulnerable individually their huge swarms are impossible to deflect.
12. 30:29–31 Four beings with an imperiousness visible in their walk. Only the lion is described in detail; the reader is expected to transpose its qualities to the others.
13. 30:32–33 The same Hebrew verb, “to churn, shake,” is applied to milk, the nose (sometimes a symbol of anger), and wrath. In each case something is eventually produced by the constant agitation. The wise make peace and avoid strife, for strife eventually harms those who provoke it.