Veritable King James Version
1The words of Agur son of Jakeh—the oracle. The man declares to Ithiel, to Ithiel and Ucal:
2“Surely I am more ignorant than anyone, and I do not have human understanding.
3I have not learned wisdom, nor do I have knowledge of the Holy One.
4Who has ascended to heaven and come down? Who has gathered the wind in His fists? Who has wrapped the waters in a garment? Who has established all the ends of the earth? What is His name, and what is His Son’s name? Tell me if you know!”
5Every word of God is pure; He is a shield to those who take refuge in Him.
6Do not add to His words, lest He rebuke you and you be found a liar.
7Two things I ask of You; do not deny them to me before I die:
8Remove falsehood and lies far from me; give me neither poverty nor riches; provide me with the food that is my portion,
9lest I be full and deny You, and say, “Who is the Lord?” or lest I be poor and steal, and profane the name of my God.
10Do not slander a servant to his master, lest he curse you, and you be held guilty.
11There is a generation that curses its father and does not bless its mother.
12There is a generation that is pure in its own eyes, yet is not washed from its filthiness.
13There is a generation—oh, how lofty are their eyes! And their eyelids are lifted up.
14There is a generation whose teeth are swords, whose fangs are knives, to devour the afflicted from the earth, the needy from among people.
15The leech has two daughters: “Give” and “Give.” Three things are never satisfied; four never say, “Enough”:
16the grave, the barren womb, land that is never satisfied with water, and fire that never says, “Enough.”
17The eye that mocks a father and scorns obedience to a mother—the ravens of the valley will peck it out, and the young vultures will eat it.
18There are three things too wonderful for me; four that I do not understand:
19the way of an eagle in the sky, the way of a serpent on a rock, the way of a ship in the heart of the sea, and the way of a man with a young woman.
20This is the way of an adulterous woman: she eats, wipes her mouth, and says, “I have done no wrong.”
21Under three things the earth trembles; under four it cannot bear:
22a servant when he becomes king, a fool when filled with food,
23an unloved woman when she marries, and a maidservant when she displaces her mistress.
24There are four things on earth that are small, yet exceedingly wise:
25ants are not a strong people, yet they store food in summer;
26rock badgers are not a mighty people, yet they make homes in cliffs;
27locusts have no king, yet they advance in ranks;
28the lizard can be caught with the hand, yet it is in kings’ palaces.
29There are three things that stride majestically; four that move with stately grace:
30a lion, mighty among beasts, who retreats before nothing;
31a strutting rooster, a male goat, and a king with his army around him.
32If you have been foolish in exalting yourself, or if you have plotted evil, put your hand on your mouth.
33For churning milk produces butter, and twisting the nose produces blood, so stirring up anger produces strife. Proverbs 31 The Book of Proverbs, Chapter 31 – VKJV
Translation notes
The Hebrew term “divrei” (words) introduces this chapter as a distinct collection within Proverbs, emphasizing spoken wisdom. “Agur” and “Jakeh” are proper names with uncertain etymologies, possibly meaning “gatherer” and “obedient,” respectively, though treated here as names for fidelity to the MT. “Massa” (oracle) literally means “burden” or “utterance,” carrying prophetic weight, as in Isaiah 13:1 or Nahum 1:1, implying divine inspiration. Grammatically, the verse uses “ne’um” (declares), a declarative formula often in prophetic contexts (e.g., Genesis 22:16). “Ithiel” and “Ucal” are rendered as names following the simplest MT reading, though some interpret as “I am weary, God” based on vocalization variants; this choice preserves theological humility without addition. In verse 2, “ba’ar” (ignorant) literally “brutish” or “stupid,” softened to “ignorant” for modern readability while retaining self-deprecation; gender-neutral “anyone” and “human” replace “man” where “ish” and “adam” allow inclusive intent without altering anthropology. Verse 3’s “qedoshim” (Holy One) is singular in context, referring to God, capitalized for deity; cross-references Job 6:10 for similar ignorance motifs. Verse 4’s rhetorical questions echo Job 38:4-7, highlighting God’s sovereignty; “His fists” translates “chophnav” literally, emphasizing control; “His Son’s name” retains MT “beno,” theologically foreshadowing messianic themes (cf. Psalm 2:7, Isaiah 9:6), without NT imposition. No DSS variants significantly alter this section (4Q102 fragments do not cover ch. 30), affirming MT stability.
“Imrah” (word) emphasizes divine utterances, literally “saying,” paralleling Deuteronomy 32:47; “tsaraph” (pure) means “refined” or “tested,” as metal in fire (Psalm 12:6), underscoring reliability. “Magen” (shield) is a common metaphor for protection (Genesis 15:1, Psalm 18:2), with “chasah” (take refuge) implying trustful dependence. Verse 6’s imperative “al-toseph” (do not add) echoes Deuteronomy 4:2 and 12:32, warning against textual or interpretive expansion; “yakach” (rebuke) carries judicial connotation, and “kazav” (liar) implies moral exposure. Theologically, this affirms Scripture’s sufficiency and inerrancy, cross-referencing Revelation 22:18-19 in broader canon. Gender-neutral “those who” fits plural “lahem,” promoting inclusivity. No notable DSS or ancient variants here.
“Sha’alti” (ask) is a petitionary verb, as in prayer (1 Kings 3:5); “mana’” (deny) literally “withhold.” Verse 8’s “rachak” (remove far) emphasizes distance from “shav” (falsehood, vanity) and “kazav” (lies); “resh” (poverty) and “osher” (riches) frame moderation, with “lechem chuqqi” (food that is my portion) literally “bread of my statute,” modernized for clarity as allotted sustenance (cf. Matthew 6:11). Verse 9’s “pen” (lest) structures conditional fears; “kachash” (deny) means disown, echoing Hosea 4:6; “ganav” (steal) and “taphas” (profane, literally “grasp” or “assail”) highlight ethical risks. Theologically, this promotes contentment and dependence on God (Philippians 4:11-13), with “my God” personalizing relationship. Inclusive language via singular pronouns avoids gender specificity.
“Al-talsen” (do not slander) from “lashan,” meaning “accuse falsely” or “denounce”; “eved” (servant) and “adonav” (master) reflect social hierarchy. “Qalal” (curse) implies invocation of harm, and “asham” (held guilty) carries legal-moral weight (Leviticus 5:1). Theologically, warns against provocation and justice (Exodus 22:28). Gender-neutral potential in “servant,” but retained “his” for singular flow matching MT pronouns.
“Dor” (generation) repeated for emphasis, denoting a type or class of people (cf. Deuteronomy 32:5). Verse 11’s “qalal” (curses) and “barak” (bless) contrast filial duties (Exodus 20:12). Verse 12’s “tahor” (pure) ironic with “lo’ ruchats” (not washed) from “tso’ah” (filthiness, excrement), highlighting hypocrisy (Isaiah 1:16). Verse 13’s “ram” (lofty) and “nissa’” (lifted up) depict arrogance (Psalm 131:1). Verse 14’s metaphors “shinnayim kecharavot” (teeth as swords) evoke predation; “aniyyim” (afflicted) and “evyonim” (needy) stress social injustice (Amos 2:7). “Adam” (people) rendered gender-neutrally. Theologically, critiques societal decay, cross-referencing Matthew 15:4-6.
“Aluqah” (leech) literally “sucker,” symbolizing greed; “banot” (daughters) personifies insatiable demands. “Sava’” (satisfied) and “hov” (enough) repeat for escalation from three to four, a rhetorical device (Amos 1:3-2:6). “She’ol” (grave) denotes underworld; “otser raham” (barren womb) literally “restrained womb,” inclusive of human longing; “erets” (land) and “esh” (fire) as natural forces. Theologically, illustrates human discontent (Ecclesiastes 1:8), no DSS variants noted.
“Ayin” (eye) metonym for attitude; “la’ag” (mocks) and “buz” (scorns) violate Exodus 21:17; “yiqqer” (obedience) from “yiqqehah.” “Orev” (ravens) and “nesher” (vultures, literally eagles) evoke desecration (1 Kings 17:4 contrast). Theologically, divine retribution for dishonor (Deuteronomy 28:26).
“Pala’” (wonderful) means “marvelous” or “incomprehensible”; escalation to four as before. Verse 19’s “derek” (way) unifies mysteries: “nesher” (eagle), “nachash” (serpent), “oniyah” (ship), “gever” (man) with “almah” (young woman, virgin or maiden, cf. Isaiah 7:14). Verse 20 transitions to moral application; “no’efet” (adulterous) from “na’aph,” with casual indifference. Theologically, contrasts natural wonders with sin’s deception (Jeremiah 17:9); gender-specific retained for context.
“Ragaz” (trembles) means “agitated”; “sa’al” (bear) literally “endure.” Verse 22’s “eved” (servant) reigning echoes Ecclesiastes 10:7; “naval” (fool) satiated. Verse 23’s “senu’ah” (unloved, hated) as in Genesis 29:31; “shiphchah” (maidservant) inheriting (yorash). Theologically, social inversions disrupt order (Proverbs 19:10).
“Arba’” (four) small but “chakham” (wise, literally “skilled”). Verse 25’s “nemalah” (ants) provision (Proverbs 6:6-8); verse 26 “shephannim” (rock badgers, hyrax) security. Verse 27 “arbeh” (locusts) organization; verse 28 “semamit” (lizard, possibly gecko) accessibility. Theologically, humility and prudence lessons (Matthew 6:26-30).
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