the Week of Proper 11 / Ordinary 16
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THE MESSAGE
Proverbs 30:2
Bible Study Resources
Concordances:
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- InternationalParallel Translations
I am more stupid than any other person,and I lack a human’s ability to understand.
"Surely I am the most ignorant man, And don't have a man's understanding.
Surely I am more brutish than any man, and have not the understanding of a man.
Surely I am too stupid to be a man. I have not the understanding of a man.
I am certainly more stupid than any man, And I do not have the understanding of a man;
"I am the most stupid person there is, and I have no understanding.
Surely I am more brutish and stupid than any man, And I do not have the understanding of a man [for I do not know what I do not know].
"Surely I am the most ignorant man, And don't have a man's understanding.
Surely I am more foolish then any man, and haue not the vnderstanding of a man in me.
Surely I am more senseless than any man,And I do not have the understanding of mankind.
Surely I am the most ignorant of men, and I lack the understanding of a man.
I am far too stupid to be considered human.
I am more boorish than anyone, I lack human discernment;
Truly *I* am more stupid than any one; and I have not a man's intelligence.
I am stupid. I am not as smart as other people are.
Surely, I am weak minded, and have not the understanding of men.
I am more like an animal than a human being; I do not have the sense we humans should have.
Certainly I am more stupid than a man, and the understanding of humankind is not for me.
Surely I am more brutish than anyone, and I do not have the understanding of a man.
For though I am ye leest of all, & haue no mas vnderstodige
Surely I am more brutish than any man, And have not the understanding of a man;
For I am more like a beast than any man, I have no power of reasoning like a man:
Surely I am brutish, unlike a man, and have not the understanding of a man;
Surely I am more brutish then any man, and haue not the vnderstanding of a man.
Surely I am more foolishe then any man, and haue no mans vnderstandyng.
By reason of the sins of ungodly men quarrels arise; but a wise man will quell them.
Surely I am more brutish than any man, and have not the understanding of a man:
and seide, Y am the moost fool of men; and the wisdom of men is not with me.
Surely I am more brutish than any man, And don't have the understanding of man;
Surely I [am] more brutish than [any] man, and have not the understanding of a man.
Surely I am more brutish than any other human being, and I do not have human understanding;
Surely I am more stupid than any man, And do not have the understanding of a man.
I am too stupid to be human, and I lack common sense.
For sure, I am more foolish than any man, and I do not have the understanding of a man.
Surely I am too stupid to be human; I do not have human understanding.
Surely, more brutish, am, I, than any man, nor doth, the understanding of a son of earth, pertain to me;
I am the most foolish of men, and the wisdom of men is not with me.
Surely I am too stupid to be a man. I have not the understanding of a man.
For I am more brutish than any one, And have not the understanding of a man.
Surely I am more stupid than any man, And I do not have the understanding of a man.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I am: Job 42:3-6, Psalms 73:22, Isaiah 6:5, Romans 11:25, 1 Corinthians 3:18, 1 Corinthians 8:2, James 1:5
brutish: Proverbs 5:12, Psalms 92:6, Jeremiah 10:14, 2 Peter 2:12-16
Reciprocal: Job 11:12 - would Job 37:19 - we Psalms 49:10 - fool Psalms 73:16 - When Psalms 139:6 - knowledge Isaiah 19:11 - brutish Acts 8:31 - How Romans 7:14 - but Ephesians 3:8 - who am
Cross-References
Isaac prayed hard to God for his wife because she was barren. God answered his prayer and Rebekah became pregnant. But the children tumbled and kicked inside her so much that she said, "If this is the way it's going to be, why go on living?" She went to God to find out what was going on. God told her, Two nations are in your womb, two peoples butting heads while still in your body. One people will overpower the other, and the older will serve the younger.
When God realized that Leah was unloved, he opened her womb. But Rachel was barren. Leah became pregnant and had a son. She named him Reuben (Look-It's-a-Boy!). "This is a sign," she said, "that God has seen my misery; and a sign that now my husband will love me."
Rachel said, "God took my side and vindicated me. He listened to me and gave me a son." She named him Dan (Vindication). Rachel's maid Bilhah became pregnant again and gave Jacob a second son. Rachel said, "I've been in an all-out fight with my sister—and I've won." So she named him Naphtali (Fight).
One day during the wheat harvest Reuben found some mandrakes in the field and brought them home to his mother Leah. Rachel asked Leah, "Could I please have some of your son's mandrakes?"
Now it was Jacob's turn to get angry. He lit into Laban: "So what's my crime, what wrong have I done you that you badger me like this? You've ransacked the place. Have you turned up a single thing that's yours? Let's see it—display the evidence. Our two families can be the jury and decide between us.
Joseph replied, "Don't be afraid. Do I act for God? Don't you see, you planned evil against me but God used those same plans for my good, as you see all around you right now—life for many people. Easy now, you have nothing to fear; I'll take care of you and your children." He reassured them, speaking with them heart-to-heart.
And that's what it was. When Moses came near to the camp and saw the calf and the people dancing, his anger flared. He threw down the tablets and smashed them to pieces at the foot of the mountain. He took the calf that they had made, melted it down with fire, pulverized it to powder, then scattered it on the water and made the Israelites drink it.
When the king of Israel read the letter, he was terribly upset, ripping his robe to pieces. He said, "Am I a god with the power to bring death or life that I get orders to heal this man from his disease? What's going on here? That king's trying to pick a fight, that's what!"
Don't you see that children are God 's best gift? the fruit of the womb his generous legacy? Like a warrior's fistful of arrows are the children of a vigorous youth. Oh, how blessed are you parents, with your quivers full of children! Your enemies don't stand a chance against you; you'll sweep them right off your doorstep.
He looked them in the eye, one after another, angry now, furious at their hard-nosed religion. He said to the man, "Hold out your hand." He held it out—it was as good as new! The Pharisees got out as fast as they could, sputtering about how they would join forces with Herod's followers and ruin him.
Gill's Notes on the Bible
Surely 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 beasts that perish"; hence we read of the "brutish among the people": but Agur thought himself not only brutish among the rest, but more brutish than any. So Plato o says of some souls living on earth, that they are θηÏιÏδειÏ, of a brutish nature; see Jeremiah 10:14. Or I think the words may be rendered, "a brute [am] I [rather] than a man" p; have more of the brute than of the man, especially in the sight and presence of God; a very beast before him, or in comparison of other wise, holy, and good men; or with respect to the knowledge of spiritual, divine, and heavenly things, Psalms 73:22; or "a brute [was] I from [the time]", or "[ever since I was] a man" q; as soon as be was born, being born in sin, and like a wild ass's colt, Job 11:12;
and have not the understanding of a man; or "of Adam" r; who was made after the image of God, which consisted in knowledge as well as holiness; who knew much of God, his nature, perfections, and persons; of the creatures, and the works of his hands and of all things in nature; but affecting more knowledge than he should lost in a great measure what he had, and brought his posterity in and left them in a state of blindness and ignorance, one of whose sons Agur was: or his meaning is, that he had not the understanding, as not of Adam in innocence, and of prophets and other eminent men of God, so not of ordinary men of those who had, he least share of the knowledge of divine things. Aben Ezra, who takes Ithiel and Ucal to be scholars or companions of Agur, supposes, that they asked him questions concerning the divine Being, nature, and perfections, to which he answers in this strain; showing his insufficiency to give them any instruction or satisfaction in such matters, or to discourse on such sublime subjects: or rather his view was to show the blindness and ignorance of human nature with respect to divine things he was about to treat of; and particularly to observe, that the knowledge of a Saviour, and salvation by him, were not from nature, and attainable by that; and that a man must first know himself, his own folly and ignorance, before he can have any true knowledge of Ithiel and Ucal, the mighty Saviour and Redeemer; of the need of him, and of interest in him. Some think his view is to prove that his words, his prophecy, or what he was about to say, or did say, must be owing entirely to divine inspiration; since he was of himself; and without a divine revelation, so very blind, dark, and ignorant; it could not be owing to any natural sagacity of his, who was more brutish than any; nor to any acquired knowledge, or the instruction of men, since he had none, as follows; and so ××, with which the words begin, may be rendered "for" or "because" s, as it usually is, "for I am more brutish, than any man", c.
o De Leg. l. 10. p, 959. p ×ער ×× ×× ×××ש "bardus sum prae viro", Mercerus "brutus ego prae viro", Cocceius, Schultens. q "Nam brutus sum ex quo vir sum", Junius Tremellius, so Cartwright. r "Nec est mihi intelligentia Adami", Cartwright. s ×× "nam", Junius Tremellius "quia", Pagninus, Montanus "quoniam", Michaelis.
Barnes' Notes on the Bible
A 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.
Clarke's Notes on the Bible
Verse Proverbs 30:2. 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 it is very probable that he was a rustic, without education, and without any human help, as was the prophet Amos; and that all that he knew now was by the inspiration of the Almighty, independently of which he was rustic and uneducated.
