TRV
Translation
King James Version
Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?
KJV (with Strong's)
Who hath ascended up H5927 into heaven H8064, or descended H3381? who hath gathered H622 the wind H7307 in his fists H2651? who hath bound H6887 the waters H4325 in a garment H8071? who hath established H6965 all the ends H657 of the earth H776? what is his name H8034, and what is his son's H1121 name H8034, if thou canst tell H3045?
Complete Jewish Bible
Who has gone up to heaven and come down? Who has cupped the wind in the palms of his hands? Who has wrapped up the waters in his cloak? Who established all the ends of the earth? What is his name, and what is his son's name? Surely you know!
Berean Standard Bible
Who has ascended to heaven and come down? Who has gathered the wind in His hands? Who has bound up the waters in His cloak? Who has established all the ends of the earth? What is His name, and what is the name of His Son— surely you know!
American Standard Version
Who hath ascended up into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garment? Who hath established all the ends of the earth? What is his name, and what is his son’s name, if thou knowest?
World English Bible Messianic
Who has ascended up into heaven, and descended? Who has gathered the wind in his fists? Who has bound the waters in his garment? Who has established all the ends of the earth? What is his name, and what is his son’s name, if you know?
Geneva Bible (1599)
Who hath ascended vp to heauen, and descended? Who hath gathered the winde in his fist? Who hath bound the waters in a garment? Who hath established all the endes of the world? What is his name, and what is his sonnes name, if thou canst tell?
Young's Literal Translation
Who went up to heaven, and cometh down? Who hath gathered the wind in his fists? Who hath bound waters in a garment? Who established all ends of the earth? What is His name? and what His son's name? Surely thou knowest!
In the KJVVerse 17,256 of 31,102
Study This Verse
Commentary on Proverbs 30 verses 1–6
1 ¶ The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal,
2 Surely I am more brutish than any man, and have not the understanding of a man.
3 I neither learned wisdom, nor have the knowledge of the holy.
4 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?
5 Every word of God is pure: he is a shield unto them that put their trust in him.
6 Add thou not unto his words, lest he reprove thee, and thou be found a liar.
Some make Agur to be not the name of this author, but his character; he was a collector (so it signifies), a gatherer, one that did not compose things himself, but collected the wise sayings and observations of others, made abstracts of the writings of others, which some think is the reason why he says (Pro 30:3), "I have not learned wisdom myself, but have been a scribe, or amanuensis, to other wise and learned men." Note, We must not bury our talent, though it be but one, but, as we have received the gift, so minister the same, if it be but to collect what others have written. But we rather suppose it to be his name, which, no doubt, was well known then, though not mentioned elsewhere in scripture. Ithiel and Ucal are mentioned, either, 1. As the names of his pupils, whom he instructed, or who consulted him as an oracle, having a great opinion of his wisdom and goodness. Probably they wrote from him what he dictated, as Baruch wrote from the mouth of Jeremiah, and by their means it was preserved, as they were ready to attest it to be his, for it was spoken to them; they were two witnesses of it. Or, 2. As the subject of his discourse. Ithiel signifies God with me, the application of Immanuel, God with us. The word calls him God with us; faith appropriates this, and calls him "God with me, who loved me, and gave himself for me, and into union and communion with whom I am admitted." Ucal signifies the Mighty One, for it is upon one that is mighty that help is laid for us. Many good interpreters therefore apply this to the Messiah, for to him all the prophecies bear witness, and why not this then? It is what Agur spoke concerning Ithiel, even concerning Ithiel (that is the name on which the stress is laid) with us, Isa 7:14.
Three things the prophet here aims at: -
I. To abase himself. Before he makes confession of his faith he makes confession of his folly and the weakness and deficiency of reason, which make it so necessary that we be guided and governed by faith. Before he speaks concerning the Saviour he speaks of himself as needing a Saviour, and as nothing without him; we must go out of ourselves before we go into Jesus Christ. 1. He speaks of himself as wanting a righteousness, and having done foolishly, very foolishly. When he reflects upon himself he owns, Surely I am more brutish than any man. Every man has become brutish, Jer 10:14. But he that knows his own heart knows so much more evil of himself than he does of any other that he cries out, "Surely I cannot but think that I am more brutish than any man; surely no man has such a corrupt deceitful heart as I have. I have acted as one that has not the understanding of Adam, as one that is wretchedly degenerated from the knowledge and righteousness in which man was at first created; nay, I have not the common sense and reason of a man, else I should not have done as I have done." Agur, when he was applied to by others as wiser than most, acknowledged himself more foolish than any. Whatever high opinion others may have of us, it becomes us to have low thoughts of ourselves. 2. He speaks of himself as wanting a revelation to guide him in the ways of truth and wisdom. He owns (Pro 30:3) "I neither learned wisdom by any power of my own (the depths of it cannot be fathomed by my line and plummet) nor know I the knowledge of the holy ones, the angels, our first parents in innocency, nor of the holy things of God; I can get no insight into them, nor make any judgment of them, further than God is pleased to make them known to me." The natural man, the natural powers, perceive not, nay, they receive not, the things of the Spirit of God. Some suppose Agur to be asked, as Apollo's oracle was of old, Who was the wisest man? The answer is, He that is sensible of his own ignorance, especially in divine things. Hoc tantum scio, me nihil scire - All that I know is that I know nothing.
II. To advance Jesus Christ, and the Father in him (Pro 30:4): Who ascended up into heaven, etc. 1. Some understand this of God and of his works, which are both incomparable and unsearchable. He challenges all mankind to give an account of the heavens above, of the winds, the waters, the earth: "Who can pretend to have ascended up to heaven, to take a view of the orbs above, and then to have descended, to give us a description of them? Who can pretend to have had the command of the winds, to have grasped them in his hand and managed them, as God does, or to have bound the waves of the sea with a swaddling band, as God has done? Who has established the ends of the earth, or can describe the strength of its foundations or the extent of its limits? Tell me what is the man's name who can undertake to vie with God or to be of his cabinet-council, or, if he be dead, what is his name to whom he has bequeathed this great secret." 2. Others refer it to Christ, to Ithiel and Ucal, the Son of God, for it is the Son's name, as well as the Father's, that is here enquired after, and a challenge given to any to vie with him. We must now exalt Christ as one revealed; they then magnified him as one concealed, as one they had heard something of but had very dark and defective ideas of. We have heard the fame of him with our ears, but cannot describe him (Job 28:22); certainly it is God that has gathered the wind in his fists and bound the waters as in a garment; but what is his name? It is, I am that I am (Exo 3:14), a name to be adored, not to be understood. What is his Son's name, by whom he does all these things? The Old Testament saints expected the Messiah to be the Son of the Blessed, and he is here spoken of as a person distinct from the Father, but his name as yet secret. Note, The great Redeemer, in the glories of his providence and grace, can neither be paralleled nor found out to perfection. (1.) The glories of the kingdom of his grace are unsearchable and unparalleled; for who besides has ascended into heaven and descended? Who besides is perfectly acquainted with both worlds, and has himself a free correspondence with both, and is therefore fit to settle a correspondence between them, as Mediator, as Jacob's ladder? He was in heaven in the Father's bosom (Joh 1:1, Joh 1:18); thence he descended to take our nature upon him; and never was there such condescension. In that nature he again ascended (Eph 4:9), to receive the promised glories of his exalted state; and who besides has done this? Rom 10:6. (2.) The glories of the kingdom of his providence are likewise unsearchable and unparalleled. The same that reconciles heaven and earth was the Creator of both and governs and disposes of all. His government of the three lower elements of air, water, and earth, is here particularized. [1.] The motions of the air are of his directing. Satan pretends to be the prince of the power of the air, but even there Christ has all power; he rebuked the winds and they obeyed him. [2.] The bounds of the water are of his appointing: He binds the waters as in a garment; hitherto they shall come, and no further, Job 38:9-11. [3.] The foundations of the earth are of his establishing. He founded it at first; he upholds it still. If Christ had not interposed, the foundations of the earth would have sunk under the load of the curse upon the ground, for man's sin. Who and what is the mighty He that does all this? We cannot find out God, nor the Son of God, unto perfection. Oh the depth of that knowledge!
III. To assure us of the truth of the word of God, and to recommend it to us, Pro 30:5, Pro 30:6. Agur's pupils expect to be instructed by him in the things of God. "Alas!" says he, "I cannot undertake to instruct you; go to the word of God; see what he has there revealed of himself, and of his mind and will; you need know no more than what that will teach you, and that you may rely upon as sure and sufficient. Every word of God is pure; there is not the least mixture of falsehood and corruption in it." The words of men are to be heard and read with jealousy and with allowance, but there is not the least ground to suspect any deficiency in the word of God; it is as silver purified seven times (Psa 12:6), without the least dross or alloy. Thy word is very pure, Psa 119:140. 1. It is sure, and therefore we must trust to it and venture our souls upon it. God in his word, God in his promise, is a shield, a sure protection, to all those that put themselves under his protection and put their trust in him. The word of God, applied by faith, will make us easy in the midst of the greatest dangers, Psa 46:1, Psa 46:2. 2. It is sufficient, and therefore we must not add to it (Pro 30:6): Add thou not unto his words, because they are pure and perfect. This forbids the advancing of any thing, not only in contradiction to the word of God, but in competition with it; though it be under the plausible pretence of explaining it, yet, if it pretend to be of equal authority with it, it is adding to his words, which is not only a reproach to them as insufficient, but opens a door to all manner of errors and corruptions; for, that one absurdity being granted, that the word of any man, or company of men, is to be received with the same faith and veneration as the word of God, a thousand follow. We must be content with what God has thought fit to make known to us of his mind, and not covet to be wise above what is written; for, (1.) God will resent it as a heinous affront: "He will reprove thee, will reckon with thee as a traitor against his crown and dignity, and lay thee under the heavy doom of those that add to his words, or diminish from them," Deu 4:2; Deu 12:32. (2.) We shall run ourselves into endless mistakes: "Thou wilt be found a liar, a corrupter of the word of truth, a broacher of heresies, and guilty of the worst of forgeries, counterfeiting the broad seal of heaven, and pretending a divine mission and inspiration, when it is all a cheat. Men may be thus deceived, but God is not mocked."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Ephrem the SyrianAD 373
HYMNS ON PARADISE 9
Indeed, that Will
for whom everything is easy
constrains these abundant
fountains of paradise,
confining them with land,
like water channels;
he summoned them to issue forth
in our direction,
just as he bound up the waters
in the bosom of his clouds,
ready to be sent forth into the atmosphere
at the bidding of his Will.
Basil of CaesareaAD 379
HOMILY ON THE BEGINNING OF PROVERBS 17
Raise your eyes to heaven, therefore, like him who said, “To you who lives in heaven, I lift my eyes.” Look upon the sun of righteousness and, as you are directed by the commandments of the Lord, which resemble the most radiant of stars, have vigilant eyes. Do not allow the eyes [of the soul] to slumber or the eyelids to rest, that the commandments might lead you perpetually. “For, your law is a lamp to my feet,” he says, “and a light to my path.” Indeed, if you never fall asleep at the helm while steering through life, given the obviously unstable state of worldly affairs, you will obtain the cooperation of the Spirit, who will lead you beyond and transport you with gentle breezes and in peaceful security until you arrive unharmed at that tranquil and serene gate by the will of God, to whom be glory and power forever and ever. Amen.
Gregory of NyssaAD 395
AGAINST EUNOMIUS 3:2
It is not mere human wisdom that is claimed for himself by Solomon, who says, “God has taught me wisdom,” and who, where he says, “all my words are spoken from God,” refers to God all that is spoken by himself.
Augustine of HippoAD 430
LETTER 102:5
"Surely," you say, "you will be kind enough to tell me whether Solomon truly said, 'God has no son.' " This is quickly answered: not only did he not say, "God has no son," but he did say that God has a Son. Wisdom speaking through him says, "Before all the hills, he begot me," and what is Christ but the wisdom of God? Again, in a certain passage in Proverbs, he says, "God has taught me wisdom, and I have known the science of the saints. Who has ascended up into heaven and descends? Who has held the wind in his bosom? Who has changed the water as a garment? Who has held all the borders of the earth? What is his name? and what is the name of his son?"
Isaac of NinevehAD 700
ASCETICAL HOMILIES 7
Do you believe that God provides for His creatures, and is able to do all things? Let suitable labor, therefore, follow on your faith, and then He will hear you. Think not to grasp the winds in your fist, that is, faith without works.
BedeAD 735
Commentary on Proverbs
Who ascended into heaven, and descended? This is the knowledge of the saints, which is considered foolishness by the wise of this world, because evidently the Son of God, in assumed flesh, after His death and resurrection, ascended into heaven, and at the time of our resurrection will descend from heaven to judge the living and the dead. Who has gathered the wind in his hands? Every spirit, human and angelic, and of animals and storms, is contained by the power of God so that it may not fail.
BedeAD 735
Commentary on Proverbs
What is his name, and what is the name of his son, if you know? He speaks of the name of God the Father and the Son, whose mystery secular wisdom cannot naturally know. Although one can understand that there is one God, who has made all things by observing what has been wonderfully done. If you know, he says, it is understood as you, who boast of your wisdom, presume to call the mysteries of our faith foolishness.
BedeAD 735
Commentary on Proverbs
Who has bound the waters as with a garment? Gathering the waters of the sea as it were in a bottle.
BedeAD 735
Commentary on Proverbs
Who has established all the ends of the earth? The Lord, who now gives life and growth to all living things and plants. And on the day of judgment, He will raise the entire human race from the four winds of heaven from death.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Proverbs 30:4, part of Agur's profound reflections, poses a series of rhetorical questions that powerfully humble human presumption and exalt the incomparable power, wisdom, and sovereignty of God. From controlling the most untamable cosmic forces like wind and water, to establishing the very foundations of the earth, the verse challenges any human claim to such omnipotence. It culminates in a striking and mysterious inquiry about God's name and, remarkably, the name of His Son, hinting at a divine revelation that transcends human discovery and points towards the unique identity of the Creator and His divine offspring.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 30:4 is rich in literary devices that amplify its theological message and rhetorical force. The most prominent is the pervasive use of Rhetorical Questions, a series of five interrogative statements that are not meant to be answered by the listener, but rather to provoke profound thought and underscore the obvious truth: only God possesses such power and knowledge. This technique effectively highlights the vast chasm between human limitation and divine omnipotence. Merism is employed in the phrase "ascended up into heaven, or descended," which represents the totality of movement or knowledge across all realms, from the highest heavens to the deepest parts of the earth, signifying God's comprehensive reach. The vivid imagery of "gathered the wind in his fists" and "bound the waters in a garment" utilizes powerful Metaphors and Hyperbole to convey God's effortless and absolute control over forces that are inherently uncontrollable by humans. These vivid images create a sense of awe and wonder at divine power. The repetition of "who hath" at the beginning of the first four clauses creates striking Anaphora, building a rhythmic intensity that emphasizes the unique, unparalleled nature of the subject of these questions. Finally, the entire verse functions as a form of Apophthegm, a concise, instructive saying, which, despite its interrogative form, delivers a profound theological statement about God's identity and the limits of human wisdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 30:4 stands as a profound declaration of God's absolute transcendence and immanence, His unparalleled power over all creation, and the inherent limitations of human understanding. The rhetorical questions serve to humble human pride and underscore that true wisdom begins with acknowledging God's unique position as Creator and Sustainer. The culminating question about "his son's name" is particularly significant, moving beyond attributes to identity, and hinting at a relational aspect within the divine nature that would later be fully revealed in the person of Jesus Christ. This verse thus prefigures the New Testament revelation of God as Father and Son, emphasizing that the deepest truths about God are not discovered by human intellect but are graciously revealed by God Himself. It challenges us to move from a generic understanding of a powerful deity to a relational knowledge of the God who has a Son.
REFLECTION AND APPLICATION
Proverbs 30:4 invites us into a posture of profound humility and worship. In a world that often exalts human achievement and seeks to master all knowledge, this verse reminds us that there are realms of divine power and identity that remain utterly beyond our grasp, unless God Himself chooses to reveal them. It calls us to recognize that our wisdom is finite, our strength limited, and our understanding incomplete. This should not lead to despair, but to a deeper trust and reverence for the One who holds the wind in His fists and established the ends of the earth. The mysterious mention of "his son's name" is a powerful invitation to seek the God who reveals Himself, not just through creation, but through a personal relationship. For believers, this verse deepens our appreciation for the Incarnation, recognizing that the very Son hinted at here is the one through whom God has fully disclosed His name and character, making the incomprehensible God knowable. It encourages us to rest in God's sovereignty, knowing that the One who controls all cosmic forces also cares for His creation and desires to be known intimately by His people.
Questions for Reflection
FAQ
Who is Agur, and why are his words included in Proverbs?
Answer: Agur son of Jakeh is a figure mentioned only in Proverbs 30:1. Little is known about him historically or biographically beyond this introduction. His words are included in the Book of Proverbs as part of the broader collection of wisdom literature, demonstrating that wisdom was not confined to a single author (like Solomon) but was a valued pursuit among various sages in Israel. His unique style, characterized by rhetorical questions, numerical sayings, and a profound sense of human limitation before God's majesty, offers a distinct theological perspective that complements the more direct instructional proverbs found elsewhere in the book. His contribution underscores the universal nature of wisdom and the diverse ways in which divine truth can be expressed, enriching the tapestry of biblical wisdom.
Why is the "son's name" mentioned in an Old Testament book?
Answer: The mention of "his son's name" in Proverbs 30:4 is highly unusual and deeply significant for an Old Testament text. It stands as a remarkable prophetic hint or veiled reference to a distinct divine personage intimately associated with God's own identity. While the Old Testament frequently speaks of God's "sons" in a broader sense (e.g., angels, Israel, righteous people), this context, immediately following questions about God's unique cosmic power, elevates the "Son" to a singular, divine status. For Christian theology, this verse is often seen as an early, pre-Incarnation foreshadowing of the Second Person of the Trinity, Jesus Christ, whose name and identity would be fully revealed in the New Testament as the Son who perfectly reveals the Father (John 1:18 and John 14:9). It suggests that God's full identity includes a Son, a mystery that humanity could not "tell" or discover on its own, but which God Himself would graciously disclose.
CHRIST-CENTERED FULFILLMENT
Proverbs 30:4 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. Agur's rhetorical questions about one who has "ascended up into heaven, or descended," who controls the elements, and establishes the earth, point directly to the unique attributes of the Son of God. The New Testament explicitly identifies Jesus as the one who "descended from heaven and is in heaven" (John 3:13), possessing unique knowledge of the Father. He is the one who demonstrated absolute authority over the wind and waves, rebuking them with a word and bringing about a great calm (Mark 4:39), revealing His divine mastery over creation. Moreover, it is through Him that "all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him" (Colossians 1:16), thus confirming His role in establishing the ends of the earth. Most profoundly, the mysterious query "what is his son's name?" is answered definitively in the New Covenant. The Son's name is Jesus, "for he will save his people from their sins" (Matthew 1:21). He is the one who has "made him known" (John 1:18), perfectly revealing the Father's character and name to humanity. Thus, Proverbs 30:4, with its profound questions about divine power and the identity of the Son, serves as a remarkable Old Testament witness to the pre-existence and unique divine nature of Jesus Christ, the one through whom God's full identity and saving purpose are unveiled.