Amsal 30:2

Bahasa Indonesia Sehari-hari

Sebab aku ini lebih bodoh dari pada orang lain, pengertian manusia tidak ada padaku.

Parallel Translations

Alkitab Terjemahan Baru
Sebab aku ini lebih bodoh dari pada orang lain, pengertian manusia tidak ada padaku.

Contextual Overview

¹ And the prophecie that the same man spake vnto Ithiel, euen vnto Ithiel and Uchal. ² Surely I am more foolishe then any man, and haue no mans vnderstandyng. ³ I neuer learned wisdome, nor had knowledge of holy thynges. ⁴ Who hath clymed vp into heauen, and come downe from thence? who hath holden the wynde fast in his hande? who hath gathered together the waters in a garment? who hath established all the endes of the worlde: what is his name, and what is his sonnes name, yf thou canst tell? ⁵ Euery worde of God is pure: he is a shielde vnto all them that put their trust in hym. ⁶ Put thou nothyng vnto his wordes, lest he reproue thee, and thou be founde a lyar.

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

Genesis 16:2
And Sarai sayde vnto Abram: beholde, nowe the Lorde hath restrayned me, that I can not beare, I pray thee go in to my mayde, it may be that I may be builded by her: and Abram obeyed the voyce of Sarai.

Genesis 20:18
For the Lorde had closed vp all the wombes of the house of Abimelech, because of Abrahams wyfe.

Genesis 25:21
And Isahac made intercession vnto the Lorde for his wyfe, because she was barren: and the Lord was intreated of hym, and Rebecca his wyfe conceaued.

Genesis 29:31
When the Lorde sawe that Lea was despised, he made her fruitfull, and Rachel remayned baren.

Genesis 30:5
And Bilha conceaued, and bare Iacob a sonne.

Genesis 30:6
Then saide Rachel: God hath geuen sentence on my side, and hath also heard my voyce, and hath geuen me a sonne: therfore called she hym Dan.

Genesis 30:13
Then saide Lea: happy am I, for the daughters wyll call me blessed: and called his name Aser.

Genesis 30:14
And Ruben went out in the dayes of the wheate haruest, & founde Mandragoras in the fielde, and brought them vnto his mother Lea. Then said Rachel to Lea: Geue me I praye thee of thy sonnes Mandragoras.

Genesis 31:36
And Iacob was wroth, and chode with Laban. Iacob also aunswered and sayd to him: what haue I trespassed? or what haue I offended thee, that thou doest sore pursue after me?

Genesis 50:19
To whom Ioseph sayde: Feare not, am I God?

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 θηριωδεις, 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 כי, 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 בער אנכי מאיש "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 כי "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.