Proverbs 30:18

There be three things which are too wonderful for me, yea, four which I know not:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(18) Too wonderful for me.—The wonder in Agur’s eyes seems to be that none of the four leave any trace behind them. (Comp. Wisdom Of Solomon 5:10 sqq.) For a spiritual interpretation of these and other passages in this chapter, comp. Bishop Wordsworth’s Commentary.

Benson Commentary

Proverbs 30:18-19. There be three things too wonderful for me — The way whereof I cannot trace; the way of an eagle in the air — Either, 1st, The manner of her flight, which is exceedingly high, swift, and strong: or, rather, 2d, The way, or part of the air through which she passes, without leaving any print or sign in it. The way of a serpent upon a rock — Where it leaves no impression, nor slime, nor token which way it went. The way of a ship in the sea — In which, though at present it make a furrow, yet it is speedily closed again; and the way of a man with a maid — The various methods and artifices which young men sometimes use to slide into the hearts of young virgins, and win their love, that they may persuade them either to honourable marriage or to unlawful lust. “I would just observe upon this” last clause, says Dr. Dodd, “that some have understood it as a reference to the incarnation of the Word in the Virgin Mary.” The word עלמה, rendered maid, signifies a virgin, strictly speaking; and גבר, rendered a man, may signify the man, or great one, by way of eminence. But for more on this text the reader is referred to Schultens’s very accurate discussion of it. Houbigant thinks that the sacred writer here refers to the human conception; which is indeed truly miraculous and incomprehensible.

Matthew Henry's Concise Commentary

30:10 Slander not a servant to his master, accuse him not in small matters, to make mischief. 11-14. In every age there are monsters of ingratitude who ill-treat their parents. Many persuade themselves they are holy persons, whose hearts are full of sin, and who practise secret wickedness. There are others whose lofty pride is manifest. There have also been cruel monsters in every age. 15-17. Cruelty and covetousness are two daughters of the horseleech, that still cry, Give, give, and they are continually uneasy to themselves. Four things never are satisfied, to which these devourers are compared. Those are never rich that are always coveting. And many who have come to a bad end, have owned that their wicked courses began by despising their parents' authority. 18-20. Four things cannot be fully known. The kingdom of nature is full of marvels. The fourth is a mystery of iniquity; the cursed arts by which a vile seducer gains the affections of a female; and the arts which a vile woman uses to conceal her wickedness. 21-23 Four sorts of persons are very troublesome. Men of low origin and base spirit, who, getting authority, become tyrants. Foolish and violent men indulging in excesses. A woman of a contentious spirit and vicious habits. A servant who has obtained undue influence. Let those whom Providence has advanced from low beginnings, carefully watch against that sin which most easily besets them.

Barnes' Notes on the Bible

Another enigma. The four things of Proverbs 30:16 agreed in the common point of insatiableness; the four now mentioned agree in this, that they leave no trace behind them.

Jamieson-Fausset-Brown Bible Commentary

18-20. Hypocrisy is illustrated by four examples of the concealment of all methods or traces of action, and a pertinent example of double dealing in actual vice is added, that is, the adulterous woman.

Matthew Poole's Commentary

The way whereof I cannot trace or find out.

Gill's Exposition of the Entire Bible

There be three things which are too wonderful for me,.... Which were above his reach and comprehension; what he could not find out, nor account for, nor sufficiently admire;

yea, four things which I know not; the way of them; as follows.

Geneva Study Bible

There be three things which are too wonderful for me, yea, four which I know not:

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

18. too wonderful] The wonder consists in these things leaving no trace behind them. Two of the four are used as illustrations of the transitoriness of a vicious life in Wis 5:10-11 (R.V.):

“As a ship passing through the billowy water,

Whereof, when it is gone by, there is no trace to be found,

Neither pathway of its keel in the billows:

Or as when a bird flieth through the air,

No token of her passage is found,

But the light wind, lashed with the stroke of her pinions,

And rent asunder with the violent rush of the moving wings, is passed through,

And afterwards no sign of her coming is found therein.”

18–20. Four things that are inscrutable.

Pulpit Commentary

Verses 18-20. - A proverb concerning four inscrutable things, connected with the last by mention of the eagle. Verse 18. - There be three things which are too wonderful for me, yea, four which I know not. The great point is the fourth, to which the three previous things lead up, all of them being alike in this, that they leave no trace. The facts are marvellous; Agur feels like Job, "I have uttered that which I understood not, things too wonderful for me, which I knew not" (Job 42:3). Proverbs 30:18

Keil and Delitzsch Biblical Commentary on the Old Testament

The following proverb, again a numerical proverb, begins with the eagle, mentioned in the last line of the foregoing:

18 Three things lie beyond me,

     And four I understand not:

19 The way of the eagle in the heavens,

     The way of a serpent over a rock,

     The way of a ship on the high sea,

     And the way of a man with a maid.

20 Thus is the way of the adulterous woman:

     She eateth and wipeth her mouth, and saith:

     I have done no iniquity.

נפלאוּ ממּנּי, as relative clause, like 15b (where Aquila, Symmachus, Theodotion rightly: τρία δέ ἐστιν ἃ οὐ πλησθήσεται), is joined to שׁלשׁה המּה. On the other hand, ארבע (τέσσαρα, for with the Kerı̂, conforming to 18a, ארבּעה, τέσσαρας) has to be interpreted as object. accus. The introduction of four things that are not known is in expressions like Job 42:3; cf. Psalm 139:6. The turning-point lies in the fourth; to that point the other three expressions gravitate, which have not an object in themselves, but are only as folie to the fourth. The articles wanting after הנּשׁר: they would be only the marks of the gender, and are therefore unnecessary; cf. under Proverbs 29:2. And while בּשּׁמים, in the heavens, and בלב־ים, in the sea, are the expressions used, עלי צוּר is used for on the rock, because here "on" is not at the same time "in," "within," as the eagle cleaves the air and the ship the waves. For this same reason the expression, "the way of a man בּעלמה," is not to be understood of love unsought, suddenly taking possession of and captivating a man toward this or that maid, so that the principal thought of the proverb may be compared to the saying, "marriages are made in heaven;" but, as in Kidduschin 2b, with reference to this passage, is said coitus via appellatur. The ב refers to copula carnalis. But in what respect did his understanding not reach to this? "Wonderful," thus Hitzig explains as the best interpreter of this opinion elsewhere (cf. Psychol. p. 115) propounded, "appeared to him the flying, and that how a large and thus heavy bird could raise itself so high in the air (Job 39:27); then how, over the smooth rock, which offers no hold, the serpent pushes itself along; finally, how the ship in the trackless waves, which present nothing to the eye as a guide, nevertheless finds its way. These three things have at the same time this in common, that they leave no trace of their pathway behind them. But of the fourth way that cannot be said; for the trace is left on the substrat, which the man דּרך, and it becomes manifest, possibly as pregnancy, keeping out of view that the עלמה may yet be בתולה. That which is wonderful is consequently only the coition itself, its mystical act and its incomprehensible consequences." But does not this interpretation carry in itself its own refutation? To the three wonderful ways which leave no traces behind them, there cannot be compared a fourth, the consequences of which are not only not trackless, but, on the contrary, become manifest as proceeding from the act in an incomprehensible way. The point of comparison is either the wonderfulness of the event or the tracklessness of its consequences. But now "the way of a man בתולה" is altogether inappropriate to designate the wonderful event of the origin of a human being. How altogether differently the Chokma expresses itself on this matter is seen from Job 10:8-12; Ecclesiastes 11:5 (cf. Psychol. p. 210). That "way of a man with a maid" denotes only the act of coition, which physiologically differs in nothing from that of the lower animals, and which in itself, in the externality of its accomplishment, the poet cannot possibly call something transcendent. And why did he use the word בעלמה, and not rather בּנקבה [with a female] or בּאשּׁה [id.]? For this reason, because he meant the act of coition, not as a physiological event, but as a historical occurrence, as it takes place particularly in youth as the goal of love, not always reached in the divinely-appointed way. The point of comparison hence is not the secret of conception, but the tracelessness of the carnal intercourse. Now it is also clear why the way of the serpent עלי צור was in his eye: among grass, and still more in sand, the trace of the serpent's path would perhaps be visible, but not on a hard stone, over which it has glided. And it is clear why it is said of the ship בלב־ים [in the heart of the sea]: while the ship is still in sight from the land, one knows the track it follows; but who can in the heart of the sea, i.e., on the high sea, say that here or there a ship has ploughed the water, since the water-furrows have long ago disappeared? Looking to the heavens, one cannot say that an eagle has passed there; to the rock, that a serpent has wound its way over it; to the high sea, that a ship has been steered through it; to the maid, that a man has had carnal intercourse with her. That the fact might appear on nearer investigation, although this will not always guide to a certain conclusion, is not kept in view; only the outward appearance is spoken of, the intentional concealment (Rashi) being in this case added thereto. Sins against the sixth [ equals seventh] commandment remain concealed from human knowledge, and are distinguished from others by this, that they shun human cognition (as the proverb says: אין אפיטרופוס לעריות, there is for sins of the flesh no ἐπίτροπος) - unchastity can mask itself, the marks of chastity are deceitful, here only the All-seeing Eye (עין ראה כּל, Aboth ii. 1) perceives that which is done. Yet it is not maintained that "the way of a man with a maid" refers exclusively to external intercourse; but altogether on this side the proverb gains ethical significance. Regarding עלמה (from עלם, pubes esse et caeundi cupidus, not from עלם, to conceal, and not, as Schultens derives it, from עלם, signare, to seal) as distinguished from בּתוּלה, vid., under Isaiah 7:14. The mark of maidenhood belongs to עלמה not in the same way as to בתולה (cf. Genesis 24:43 with 16), but only the marks of puberty and youth; the wife אשּׁה (viz., אושׁת אישׁ) cannot as such be called עלמה. Ralbag's gloss עלמה שׁהיא בעולה is incorrect, and in Arama's explanation (Akeda, Abschn. 9): the time is not to be determined when the sexual love of the husband to his wife flames out, ought to have been ודרך אישׁ בּאשׁתּו ne. One has therefore to suppose that Proverbs 30:20 explains what is meant by "the way of a man with a maid" by a strong example (for "the adulterous woman" can mean only an old adulteress), there not inclusive, for the tracklessness of sins of the flesh in their consequences.

This 20th verse does not appear to have been an original part of the numerical proverb, but is an appendix thereto (Hitzig). If we assume that כּן points forwards: thus as follows is it with the... (Fleischer), then we should hold this verse as an independent cognate proverb; but where is there a proverb (except Proverbs 11:19) that begins with כּן? כן, which may mean eodem modo (for one does not say כּן גּם) as well as eo modo, here points backwards in the former sense. Instead of וּמחתה פּיה (not פּיה; for the attraction of that which follows, brought about by the retrogression of the tone of the first word, requires dageshing, Thorath Emeth, p. 30) the lxx has merely ἀπονιψαμένη, i.e., as Immanuel explains: מקנּחה עצמה, abstergens semet ipsam, with Grotius, who to tergens os suum adds the remark: σεμνολογία (honesta elocutio). But eating is just a figure, like the "secret bread," Proverbs 9:17, and the wiping of the mouth belongs to this figure. This appendix, with its כן, confirms it, that the intention of the four ways refers to the tracklessness of the consequences.