---
title: "Clarke"
description: "Verse Proverbs 30:1. The words of Agur the son of Jakeh — The words Agur, Jakeh, Ithiel, and Ucal, have been considered by some as proper names: by others"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/proverbs/30"
---

Verse [Proverbs 30:1](../../../kjv/proverbs/30/1). ***The words of Agur the son of Jakeh*** — The words *Agur,* *Jakeh, Ithiel*, and *Ucal*, have been considered by some as *proper* *names*: by others, as *descriptive characters*. With some, *Agur* is *Solomon*; and *Jakeh, David*; and *Ithiel* and *Ucal* are epithets of *Christ*.
The *Vulgate* translates, *Verba congregantis filii vomentis:* *visio, quam locutus est sir, cum quo est Deus, et qui Deo secum* *morante confortatus, ait*. "The words of the collector, the son of the vomiter: the vision of the man who has God with him, and who is fortified by God dwelling with him, saith."
COVERDALE makes the following words a *title* to the chapter:
"The wordes of Agur the sonne of Jake.
"The prophecie of a true faithfull man, whom God hath helped; whom God hath comforted and nourished."
The whole might be thus translated, keeping near to the *letter*: -
"The words of the epistle of the obedient son." Or,
"The words of the collector, the son of Jakeh. The parable which הגבר *haggeber*, the strong man, the hero, spake unto him who is God with me; to him who is God with me, even the strong God."
*The visioun that a man spake with whiche is God, and that God* *with him, wonyng confortid*.-Old MS. Bible.
From this introduction, from the names here used, and from the style of the book, it appears evident that Solomon was not the author of this chapter; and that it was designed to be distinguished from his work by this very preface, which specifically distinguishes it from the preceding work. Nor can the words in [Proverbs 30:2-3](../../../kjv/proverbs/30/2-3); [Proverbs 30:8-9](../../../kjv/proverbs/30/8-9), be at all applied to Solomon: they suit no part of Solomon's *life*, nor of his *circumstances*. We must, therefore, consider it an *appendix* or *supplement* to the preceding collection; something in the manner of that part which the *men of* *Hezekiah, king of Judah, had collected*. As to *mysteries* here, many have been found by them who sought for nothing else; but they are all, in my view of the subject, hazarded and precarious. I believe *Agur, Jakeh, Ithiel*, and *Ucal*, to be the *names of persons* who did exist, but of whom we know nothing but what is here mentioned. *Agur* seems to have been a public *teacher*, and *Ithiel* and *Ucal* to have been his *scholars*; and what he delivers to them was done by *prophesy*. It was what the prophets generally term *massa*, an ORACLE, something immediately delivered by the *Holy Spirit* for the benefit of man.

Verse [Proverbs 30:2](../../../kjv/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*.

Verse [Proverbs 30:3](../../../kjv/proverbs/30/3). ***I neither learned wisdom*** — I have never been a scholar in any of those schools of the *wise men*, nor *have the knowledge of* *the holy*, קדשים kedoshim, of the *saints* or *holy persons*.
The *Septuagint* give this a different turn: θεος δεδιδαχε με σοφιαν και γνωσιν αγιων εγνωκα; "God hath taught me wisdom, and the knowledge of the saints I have known."
This may refer to the *patriarchs, prophets*, or *holy men*, that lived before the days of Solomon. That is, the translators might have had these in view.

Verse [Proverbs 30:4](../../../kjv/proverbs/30/4). ***Who hath ascended up into heaven, or descended?*** — Calmet paraphrases this passage thus: "*Who hath* descended, c. In order to show the truth of what he was about to say, he observes: *I have* *not the science of the saints* for how could I have acquired it? Who is he who could attain to that? *Who has ascended to heaven* to learn that science, and *who has descended* in order to publish it? Is the science of salvation one of those things that can be *apprehended* only by *study*? Is it not a pure gift of the goodness of God? Moses, after having shown to the people the will of God, said to them: 'This commandment which I command thee this day is not hidden from thee; neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?' [Deuteronomy 30:11-12](../../../kjv/deuteronomy/30/11-12). The person whose words we are here examining speaks a knowledge more sublime than that contained in the simple laws of the Lord, common to all the people of Israel. He speaks of the sublime science of the designs of God, of his ways, and of his secrets; and in this sense he affirms he has no knowledge."
***Who hath gathered the wind in his fists?*** — It is as difficult for a mortal man to acquire this Divine science by his own reason and strength, as to collect the winds in his fists. And who can command the spirit of prophecy, so that he can have it whensoever he pleases?
***What*****is*****his name?*** — Show me the nature of this Supreme Being. Point out his eternity, omniscience, omnipresence, omnipotence; comprehend and describe him, if thou canst.
***What*****is*****his son's name*** — Some copies of the *Septuagint* have η τι ονομα τοις τικνοιο αυτου; "Or the name of his sons;" meaning, I suppose, the *holy angels*, called his *saints* or *holy ones*, [Proverbs 30:3](../../../kjv/proverbs/30/3).
The *Arabic* has, *What is his name*? [Arabic] *and what is the name* *of his father*? him who *begat him*. But the *Chaldee*, the *Syriac,* and the *Vulgate*, read as the *Hebrew*.
Many are of opinion that Agur refers here to the *first* and *second* persons of the ever-blessed TRINITY. It *may* be so; but who would venture to rest the proof of that most glorious doctrine upon such a *text*, to say nothing of the *obscure author*? The doctrine is true, sublimely true; but many doctrines have suffered in controversy, by improper texts being urged in their favour. Every lover of God and truth should be very choice in his *selections*, when he comes forward in behalf of the *more* *mysterious doctrines* of the Bible. Quote nothing that is not clear: advance nothing that does not *tell*. When we are obliged to spend a world of critical labour, in order to establish the sense of a text which we intend to allege in favour of the doctrine we wish to support, we may rest assured that we *are going the wrong* *way to work*. Those who indiscriminately amass every text of Scripture they think bears upon the subject they defend, give their adversaries great advantage against them. I see many a sacred doctrine suffering through the bad judgment of its friends every day. The Godhead of Christ, salvation by faith, the great atoning sacrifice, and other essential doctrines of this class, are all suffering in this way. My heart says, with deep concern,
"Keep your cabins; you do assist the storm."

Verse [Proverbs 30:5](../../../kjv/proverbs/30/5). ***Every word of God*** is *pure*] כל אמרת אלוה צרופה *col* *imrath eloah tseruphah*, "Every oracle of God is purified." A metaphor taken from the *purifying of metals*. Every thing that God has pronounced, every inspiration which the prophets have received, is pure, without mixture of error, without dross. Whatever trials it may be exposed to, it is always like *gold*: it *bears the fire*, and comes out with the same *lustre*, the same *purity*, and the same *weight*.
***He*****is*****a shield unto them*** — And *this* oracle among the rest. "He is the defence of *all* them that put their trust in him." לכל *lechol, to all*, is added here by *nineteen* of *Kennicott's* and *De* *Rossi's* MSS.; for instead of לחסים *lachosim, to the trusters*, they read לכל החוסים *lechol hachosim*, "to EVERY ONE of them that trust." Where the *preposition* and *adjective* are not only added, but the *noun* is written *more full*, and more *emphatic*: but a translation cannot well express it without *paraphrase*.

Verse [Proverbs 30:6](../../../kjv/proverbs/30/6). ***Add not thou unto his words*** — You can no more increase their *value* by any *addition*, than you can that of *gold* by adding any *other metal to it*. Take care that you *do not* any thing that this word *forbids*, nor leave *undone* any thing that it *commands*: for this is *adding* and *diminishing* in Scripture phrase.
***Lest he reprove thee*** — Lest he try *thy word by fire*, as his has been tried; and it appear that, far from *abiding* the test, the *fire* shows thine to be *reprobate silver*; and so thou be found a *falsifier of God's word*, and a *liar*.
How amply has this been fulfilled in the case of the *Romish* *Church*! It has *added* all the *gross stuff* in the *Apocrypha*, besides innumerable *legends* and *traditions*, to the word of God! They have been tried by the *refiner's fire*. And this Church has been *reproved*, and *found to be a liar*, in attempting to filiate on the most holy God *spurious writings* discreditable to his nature.

Verse [Proverbs 30:7](../../../kjv/proverbs/30/7). ***Two*****things*****have I required of thee*** — These *two petitions* are mentioned in the next verse; and he wishes to have them answered *before he should die*. That is, he wishes the answer *now*, that he may live the rest of his life in the *state* he describes.

Verse [Proverbs 30:8](../../../kjv/proverbs/30/8). ***Remove far from me vanity and lies.*** —
1. שוא shav, all *false shows*, all *false appearances* of happiness, every *vain* *expectation*. Let me not set my heart on any thing that is not *solid, true, durable*, and *eternal*.
2. *Lies*, דבר כזב debar *cazab*, all *words of deception, empty pretensions, false promises,* *uncertain dependences*, and *words that FAIL; promises* which, when they become *due*, are like *bad bills*; they are *dishonoured* because they are found to be *forged*, or the *drawer insolvent*.
From the import of the original, I am satisfied that *Agur* prays against *idolatry, false religion*, and *false worship* of every kind. שוא *shau* is used for an *idol*, a *false god*. [Jeremiah 18:15](../../../kjv/jeremiah/18/15): "My people have forsaken me; they have burnt incense to VANITY;" לשוא *lashshav*, "to an IDOL." [Psalms 31:6](../../../kjv/psalms/31/6): "I have hated them that regard lying VANITIES;" הבלי שוא *habley shave*, "vain IDOLS." See also [Hosea 12:11](../../../kjv/hosea/12/11); [Jonah 2:8](../../../kjv/jonah/2/8). And כזב *cazab*, a thing that *fails* or *deceives*, may well apply to the *vain pretensions, false promises*, and *deceptive religious rites* of *idolatry*. So [Jeremiah 15:18](../../../kjv/jeremiah/15/18): "Wilt thou be unto me as a liar," כמו אכזב *kemo achzob*, like the false, failing *promises* of the *false gods*; "and as waters that fail;" לא נאמנו *lo neemanu*, that are not *faithful*; not like the *true God*, whose *promises never fail.* According to this view of the subject, *Agur* prays,
1. That he may be preserved from idolatry.
2. That he may put no confidence in any words but those *pure words* of God that never *fail them that* *trust in him*.
***Give me neither poverty nor riches*** — Here are *three* requests:
1. *Give me not poverty*. The *reason* is added: *Lest*, being *poor, I* *shall* get into a covetous spirit, and, impelled by *want*, distrust my Maker, and take my neighbour's property; and, in order to excuse, hide, or vindicate my conduct, *I take the name of my God* *in vain*; תפשתי taphasti, "I catch at the name of God." Or, by swearing falsely, endeavour to make myself pass for innocent. *Forswere the name of my God*. - Old MS. Bible. *Coverdale*, "deny or apostatize from him."
2. *Give me not riches*. For which petition he gives a *reason* also: *Lest I be full*, and addict myself to luxurious living, pamper the flesh and starve the soul, and so *deny thee*, the Fountain of goodness; and, if called on to resort to first principles, I say, *Who is Jehovah*! Why should I acknowledge, why should I serve him? And thus cast aside all religion, and all moral obligation.
3. The *third* request is, *Feed me with food convenient for me*, הטריפני לחם חקי hatripheni lechem chukki; the meaning of which is, "give me as prey my statute allowance of bread," i.e., my *daily bread*, a sufficient portion for each day. There is an allusion made to *hunting*: "Direct so by thy good providence, that I may each day find sufficient portion to subsist on, as a hunter in the forest prays that he may have good speed." It is the province of a *preacher* to show the importance and utility of such a *prayer*, and *dilate* the *circumstances*, and *expand* the *reasons*, after the *commentator* has shown the *literal sense*.

Verse [Proverbs 30:10](../../../kjv/proverbs/30/10). ***Accuse not a servant*** — Do not bring a *false* accusation against a *servant*, lest *thou be found guilty* of the falsehood, and he *curse thee* for having traduced his character, and in his turn traduce thine. In general, do not meddle with other people's servants.

Verse [Proverbs 30:11](../../../kjv/proverbs/30/11). **There is*****a generation*** — There are *such persons* in the world. In this and the three following verses the wise man points out *four grand evils* that prevailed in his time.
The *first*, Those who not only did not *honour*, but who *evil-treated*, their *parents*.

Verse [Proverbs 30:12](../../../kjv/proverbs/30/12). The *second*, Those who were *self-righteous*, supposing themselves *pure*, and were *not so*.

Verse [Proverbs 30:13](../../../kjv/proverbs/30/13). The *third*, Those who were *full of vanity, pride*, and *insolence*.

Verse [Proverbs 30:14](../../../kjv/proverbs/30/14). The *fourth*, The *greedy, cruel*, and *oppressive*, and, especially, *oppressive to the poor*.

Verse [Proverbs 30:15](../../../kjv/proverbs/30/15). ***The horseleech hath two daughters*****, crying,*****Give,**********give.*** — "This horseleech," says *Calmet*, "is COVETOUSNESS, and her two daughters are *Avarice* and *Ambition*. They never say, It is enough; they are never satisfied; they are never contented."
Many explanations have been given of this verse; but as all the *versions* agree in rendering עלוקה *alukah* the *horseleech* or *blood-sucker*, the general meaning collected has been, "There are persons so excessively covetous and greedy, that they will scarcely let any live but themselves; and when they lay hold of any thing by which they may profit, they never let go their hold till they have extracted the last portion of good from it." *Horace* has well expressed this disposition, and by the *same emblem*, applied to a *poor poet*, who seizes on and extracts all he can from an *author of repute*, and obliges all to hear him read his wretched verses.
"A *woman* is never satisfied with the copulation of man, no more than a *fire* is satisfied with burning *fuel*; or the *main ocean* is with receiving the *rivers*; or *death*, with the dying of *men* and *animals*." You can no more satisfy these two daughters of Alukah than you can the grave, c.
Some of the rabbins have thought that *alukah* signifies *destiny*, or the *necessity of dying*, which they say has *two daughters, Eden* and *Gehenna*, paradise and hell. The former has never enough of *righteous souls* the latter, of the *wicked*. Similar to them is the opinion of *Bochart*, who thinks *alukah* means *destiny*, and the *two daughters*, the *grave* and *hell*; into the *first* of which the *body* descends after death, and into the *second*, the *soul*.
The *Septuagint* gives it a curious turn, by connecting the *fifteenth* with the *sixteenth* verse: Τῃ Βδελλῃ θυγατερες ησαν αγαπησει αγαπωμεναι, και αἱ τρεις αὑται ουκ ενεπιμπλασαν αυτην, και ἡ τεταρτη ουκ ηρκεσθη ειπειν· Ἱκανον; "The horseleech had three well-beloved daughters; and these three were not able to satisfy her desire: and the fourth was not satisfied, so as to say, It is enough."
After all, I think my own conjecture the most probable. *Alukah* is a proper name, and the two daughters were of the description I have mentioned.

Verse [Proverbs 30:17](../../../kjv/proverbs/30/17). ***The eye*****that*****mocketh at*****his*****father*** — This seems to be spoken against those who *curse their father*, and *do not bless* *their mother*, [Proverbs 30:11](../../../kjv/proverbs/30/11).
***The ravens of the valley*** — Those which frequent the places where dead carcasses and offal are most likely to be found. The *raven*, the *crow*, the *rook*, the *daw*, the *carrion crow*, and the Cornish *chough*, appear to be all of the same genus. Some of them live on *pulse* and *insects*; others, the *raven* in particular, live on *carrion*.
***The young eagles shall eat it.*** — The mother eagle shall scoop out such an eye, and carry it to the nest to feed her young. Many of the *disobedient to parents* have come to an *untimely end*, and, in the *field of battle*, where many a profligate has fallen, and upon *gibbets*, have actually become the prey of ravenous birds.

Verse [Proverbs 30:19](../../../kjv/proverbs/30/19). ***The way of an eagle*** — I borrow, with thanks, the very sensible note of the Rev. Mr. Holden on this passage.
"The particle כן *ken* plainly shows that [Proverbs 30:19-20](../../../kjv/proverbs/30/19-20) are to be taken in connection; consequently, it is a comparison between the *way of an adulterous woman*, and the *way of the things* here described.
"The *adulterous woman* goes about in search of her deluded victim, like as the *eagle* takes its flight into the air to spy out its prey. She uses every species of blandishment and insinuation to allure and beguile, as the *serpent* employs its windings and sinuous motions to pass along the *rocks*; she pursues a course surrounded with danger, as *a ship in the midst of the sea* is continually exposed to the fury of the tempest, and the hazard of shipwreck; and she tries every means, and exercises all her sagacity, to prevent the discovery of her illicit enjoyments, as a man attempts to conceal his clandestine intercourse *with a maid*. Such is the conduct of a lewd woman, marked by specious dissimulation and traitorous blandishment; *she eateth and wipeth* *her mouth*-she indulges her adulterous lust, yet artfully endeavours to conceal it, and with unblushing countenance asserts her innocence, exclaiming, *I have done no wickedness*."
CHAUCER'S *January* and *May* is an excellent comment on such *wiles* and *protestations*.
***The way of a man with a maid.*** — בעלמה *bealmah, with*, or *in a* *maid*; but one of *De Rossi's* MSS. has בעלמיו *bealmaiv, in his* *youth*; and with this the SEPTUAGINT, εςνεοτητι, the VULGATE, *in* *adolescentia*, the SYRIAC and the ARABIC agree; and so also my own MS. Bible:-*The weie of a man in his waxing youthe*. Dr. *Kennicott*, in a *sermon preached at Oxford*, 1765, p. 46, has defended the reading of the *versions*, corroborating it by two MSS., one in the *Harleian*, and the other in the *Bodleian* library, besides that mentioned by *De Rossi*. See *De Rossi's* Var. Lect. Certainly the *way* *of a man in his youth* contains too many intricacies for human wisdom to explore. He only who searches the heart knows fully its various corrupt principles, and their productions. The common reading may refer to the formation of a child in the womb. But some have understood it of the *immaculate conception*. [Matthew 1:23](../../../kjv/matthew/1/23), where the subject is largely considered.
If we take the *four things* which Agur says were *too wonderful* *for him*, in their *obvious sense*, there is little difficulty in them.
1. The passage which a bird makes *through the air*;
2. That which is made by a *serpent on a rock*; and,
3. That *made by a ship* *through the sea*, are such as cannot be ascertained: for who can possibly show the *track* in which either of them has passed?
And as to the *fourth*, if it refer to the *suspected incontinence* of one *reputed a virgin*, the *signs* are so *equivocal*, as to be absolutely unascertainable. The existence of the *hymen* has been denied by the ablest anatomists; and the signs of *continence* or *incontinence*, except in the most recent cases, are such as neither *man* nor *woman* can swear to, even to the present day; and they were certainly not less difficult to *Agur* and his *contemporaries*. I shall carry this matter no farther.

Verse [Proverbs 30:21](../../../kjv/proverbs/30/21). ***For three*****things*****the earth is disquieted, and for four*****which*****it cannot bear*** — This is another enigma. *Four* things *insupportable to men*. 1. A *slave, when he becomes ruler*. 2. An *overfed fool*. 3. An *ill-tempered woman, when mistress of a* *family*. And, 4. A *servant maid, when the rule of the house is* *committed* to her.
1. A *slave*, when he comes to *bear rule*, is an unprincipled *tyrant*. It has been often observed both in *America* and in the *West Indies*, when it was judged necessary to arm some of the most confidential slaves, that no regiments were used *so cruelly* in the *drill*, c., as those *black regiments* that had *black* *officers*.
2. *The overfed fool*. The intellectually *weak man*, who has every thing *at his command*, has generally *manners* which none can bear and, if a *favourite* with his *master*, he is insupportable to all others.
3. An *ill-tempered woman*, when she gets embarrassed with domestic cares, is beyond bearing.
4. A *servant maid*, when, either through the *death* of the mistress, or the sin of the husband, she is in fact exalted to be head over the family, is so insolent and impudent, as to be hateful to every one, and execrated by all.

Verse [Proverbs 30:24](../../../kjv/proverbs/30/24). ***There be four*****things**] Of which it is said, they are *very little* but *very wise*. 1. The *ants*. 2. The *rabbits*. 3. The *locusts*. 4. The *spider*.
1. The *ants* show their wisdom by *preparing their meat in the* *summer*; seeking for it and storing it when it may be had; not for *winter consumption*, for they *sleep* all that time; but for *autumn* and *spring*. [Proverbs 6:6](../../../kjv/proverbs/6/6). The *ants* are a *people*; they have their *houses, towns, cities, public* *roads*, c. I have seen several of these, both of the *brown* and large *black ant*.
2. The *rabbits* act curiously enough in the construction of their *burrows* but the word שפן *shaphan* probably does not here mean the *animal* we call *coney* or *rabbit*. It is most likely that this is what Dr. *Shaw* calls the *Daman-Israel*; a creature very like a rabbit, but never burrowing in the ground, but dwelling in clefts and holes of *rocks*.
3. The *locusts*. These surprising animals we have already met with and described. Though they have no *leader*, yet they go forth by *troops*, some miles in circumference, when they *take wing*.
4. The *spider*. This is a singularly curious animal, both in the manner of *constructing her house*, her *nets*, and *taking* her *prey*. But the habits, &c., of these and such like must be sought in works on *natural history*.

Verse [Proverbs 30:29](../../../kjv/proverbs/30/29). ***There be three*****things*****which go well*** — Here is another set of *emblems; four* things which *walk beautifully* and *with* *majesty*. 1. The [Lamentations 2](../../../kjv/lamentations/2); [Lamentations 2](../../../kjv/lamentations/2). The *greyhound*. 3. The *he-goat*. And, 4. A *king*.
1. Nothing can be more majestic than the *walk of the lion*. It is deliberate, equal, firm, and in every respect becoming the king of the forest.
2. The *greyhound*. זרזיר מתנים zarzir mothnayim, the *girt in* *the loins*; but what this beast is we do not distinctly know. It is *most likely* that this was the *greyhound*, which in the *East* are remarkably fine, and very *fleet*. Scarcely any thing can be conceived to *go* with greater fleetness, in full chase, than a greyhound with its prey in view: it seems to *swim* over the earth.
3. The *goat*, תיש tayish. This is generally allowed to be the *he-goat*; and how he walks, and what *state* he assumes, in the presence of his part of the flock, every one knows, who has at all noticed this animal. The *ram* also, which some suppose to be intended, is both fierce and majestic at the head of the sheep.
4. *And a king, against whom* there is *no rising* up. That is, a king whose court, counsels, and troops, are so firmly united to him, as to render all hopes of successful conspiracy against him utterly vain. He walks boldly and majestically about, being safe in the affections of his people. But the *Hebrew* is singular; it makes but *two words*; and these are they, ומלך אלקום *umelech Alkum,* "and King Alkum." It is a doubt whether this may not be a *proper* *name*, as *Agur* abounds in them; see *Ithiel, Ucal*, and probably *Alukah*, [Proverbs 30:15](../../../kjv/proverbs/30/15). But it is said, "We know nothing of a king named Alkum." True; nor do we know any thing of *Agur, Ithiel,* *Ucal*, to say nothing of *Alukah*. And this might have been some remarkable *chieftain*, who carried his victories wherever he went, and was remarkably fortunate. If, however, we separate the word into אל *al*, "not," and קום *kum*, "he arose," we may make the interpretation above given.

Verse [Proverbs 30:32](../../../kjv/proverbs/30/32). ***If thou hast done foolishly*** — And who has not, at one time or other of his life?
Lay ***thine hand upon thy mouth.*** — Like the *leper*; and cry to God, *Unclean! unclean*! and *keep silence* to all besides. God will blot out thy offence, and neither the world nor the Church ever know it, for he is merciful; and *man* is rarely able to pass by a sin committed by his fellows, especially if it be one to which himself is by nature not liable or inclined.

Verse [Proverbs 30:33](../../../kjv/proverbs/30/33). ***And the wringing*** — *Who hugeli snytith drawith out* *blood*. - Old MS. Bible. This is well expressed in homely phrase. The *Septuagint* have, "draw the milk, and you may have butter; if you press the nostrils you may bring out blood; and if you draw out your discourse to a great length, you may have strife and contention." Avoid, therefore, all strong *excitements* and irritations. *Coverdale's* translation of this verse is very simple: "Whoso chyrneth mylck maketh butter; he that rubbeth his nose maketh it blede; and he that causeth wrath bryngeth forth strife."

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