Amsal 30:25

30:25 ants are creatures with little strength,

but they prepare ¹  their food in the summer;

Amsal 30:1

The Words of Agur ² 

30:1 The words of Agur, the son of Jakeh; an oracle: ³ 

This ⁴  man says ⁵  to Ithiel, to Ithiel and to Ukal: ⁶ 

Titus 1:1

Salutation

1:1 From Paul, ⁷  a slave ⁸  of God and apostle of Jesus Christ, to further the faith ⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[30:25]  ¹ sn The wisdom of the ants is found in their diligent preparation (כּוּן, kun) of food supplies in the summer for times in the winter when food is scarce. See S. P. Toperoff, “The Ant in the Bible and Midrash,” Dor le Dor 13 (1985): 179-83. According to this, being prepared ahead of time is a mark of true wisdom.

[30:1]  ² sn This chapter has a title (30:1), Agur’s confession and petition (30:2-9), and a series of Agur’s admonitions (30:10-33).

[30:1]  ³ tn The title הַמַּשָּׂא (hammasa’) means “the burden,” a frequently used title in prophetic oracles. It may be that the word is a place name, although it is more likely that it describes what follows as an important revelation.

[30:1]  ⁴ tn The definite article is used here as a demonstrative, clarifying the reference to Agur.

[30:1]  ⁵ sn The word translated “says” (נְאֻם, nÿ’um) is a verbal noun; it is also a term that describes an oracle. It is usually followed by the subjective genitive: “the oracle of this man to Ithiel.”

[30:1]  ⁶ tn There have been numerous attempts to reinterpret the first two verses of the chapter. The Greek version translated the names “Ithiel” and “Ukal,” resulting in “I am weary, O God, I am weary and faint” (C. C. Torrey, “Proverbs Chapter 30,” JBL 73 [1954]: 93-96). The LXX’s approach is followed by some English versions (e.g., NRSV, NLT). The Midrash tried through a clever etymologizing translation to attribute the works to Solomon (explained by W. G. Plaut, Proverbs, 299). It is most likely that someone other than Solomon wrote these sayings; they have a different, almost non-proverbial, tone to them. See P. Franklyn, “The Sayings of Agur in Proverbs 30: Piety or Skepticism,” ZAW 95 (1983): 239-52.

[1:1]  ⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁸ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”