Proverbs 30:18 — Word Study
WLCשְׁלֹשָׁ֣ה הֵ֭מָּה נִפְלְא֣וּ מִמֶּ֑נִּי וְ֝אַרְבָּעָ֗ה לֹ֣א יְדַעְתִּֽים׃
BSA◂Therehêm are three [things]shâlôwsh [a specific quantity, thrice] ◂too wonderfulpâlâʼ■ [amazing, beyond understanding] for memin fourʼarbaʻ [a complete set, a foursome] that I cannotlôʼ understandyâdaʻ■ [know, comprehend, or grasp]
| Greek | English | Parsing |
|---|---|---|
| שְׁלֹשָׁ֣ה | three [things] | Adj |
| הֵ֭מָּה | they | Pronoun |
| נִפְלְא֣וּ | they are [too] wonderful | Verb, Niphal, perfect third person common plural |
| מִמֶּ֑נִּי | for me | Preposition, suffix |
| וְ֝אַרְבָּעָ֗ה | and four [things] | Conjunction |
| לֹ֣א | not | Particle |
| יְדַעְתִּֽים׃ | I know them | Verb qal perfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There are three things too wonderful for me, four that I cannot understand: |
| KJV | There be three things which are too wonderful for me, yea, four which I know not: |
| ASV | There are three things which are too wonderful for me, Yea, four which I know not: |
| YLT | Three things have been too wonderful for me, Yea, four that I have not known: |
| WEB | “There are three things which are too amazing for me, four which I don’t understand: |
| BBE | There are three things, the wonder of which overcomes me, even four things outside my knowledge: |
Where they part company is in the interpretation of the verbs and their nuances — see How Translations Differ.
The verse consists of a main clause followed by a subordinate clause, presenting a clear contrast between what is wonderful and what is incomprehensible.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbפָּלָא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 30:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Wonders of Lifegenerated
Proverbs 30:18 presents a reflection on the mysteries of existence, emphasizing the limitations of human understanding. The speaker lists three things that are beyond comprehension and adds a fourth, setting the stage for a deeper exploration of the wonders of creation, as seen in the subsequent verses that describe the ways of nature and humanity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 42:3 | You asked, ‘Who is this who conceals My counsel without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. |
| 2 | Psalm 139:6 | Such knowledge is too wonderful for me, too lofty for me to attain. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — שְׁלֹשָׁ֣ה, she.lo.Shahgenerated
The word שָׁלֹשׁ (*shalosh*) is an adjective that means 'three' or 'thrice.' It is used to denote specific quantities and can also refer to the ordinal 'third.' This word appears frequently in the Hebrew Bible, emphasizing the significance of the number three in various contexts.
As a primitive number, its usage is straightforward, and it is often associated with completeness or a set of three items. The parsing as an adjective indicates its role in describing the noun that follows, in this case, 'things.'
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of שְׁלֹשָׁ֣ה as 'three' and אַרְבָּעָ֗ה as 'four.' Each version captures the essence of the speaker's wonder at these incomprehensible aspects of life.
Sentence Structuregenerated
The structure of the verse is straightforward, with the main clause stating the existence of three things followed by a subordinate clause introducing a fourth. The finite verb נִפְלְא֣וּ governs the subject הֵ֭מָּה, indicating that 'they are wonderful.'
The Hebrew word order places emphasis on the three things first, followed by the fourth, highlighting the speaker's sense of wonder and limitation in understanding.
Septuagint Backgroundgenerated
The Septuagint translates שְׁלֹשָׁ֣ה as τρία, maintaining the same numerical significance. This choice reflects a direct correspondence with the Hebrew, emphasizing the universality of the concept of three.
The Greek word ἀδύνατά captures the essence of being unable to comprehend, paralleling the Hebrew נִפְלְא֣וּ, reinforcing the theme of mystery.
In plain words — the whole versegenerated
Proverbs 30:18 tells us there are three things that are too wonderful for the speaker, and a fourth that is beyond understanding. This verse reflects on the mysteries of life and nature, suggesting that some things are simply beyond human comprehension.
Frequently Asked Questionsgenerated
The speaker indicates that there are aspects of life and creation that are extraordinary and cannot be fully understood.
The addition of a fourth thing emphasizes the depth of mystery and the limits of human understanding.
This verse sets up a series of observations about the wonders of nature and human behavior that follow, illustrating the theme of mystery.
We can recognize that there are mysteries in life that may never be fully understood, encouraging humility in our pursuit of knowledge.
Reflection Questionsgenerated
- What are some mysteries in my life that I find difficult to understand?
- How can acknowledging the limits of my understanding help me in my daily life?
- In what ways do I see the wonders of creation around me?
- How can I embrace the mysteries of life rather than feeling frustrated by them?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting its meaning in the context of divine mysteries and human understanding.
"There be three things which I cannot understand, and the fourth I know not: the tracks of an eagle flying," i.e., Christ's ascension;Early Church Fathers on Proverbs 30 →
An eagle and a ship and a serpent are not of one family and nature but of a distinguishable and different substance, and yet they are three.Early Church Fathers on Proverbs 30 →
Three things are difficult for me, etc. As far as history is concerned, it is as it is written; but because he speaks through parables, the way of an eagle in the sky is difficult to find: that is, the subtlety of the enemy,Early Church Fathers on Proverbs 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 30:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere 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
Read John Gill on Proverbs 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere be three things which are too wonderful for me, yea, four which I know not: There be three (things) ... yea, four which I know not: The way of an eagle in the air, the way of a serpent upon a
Read Robert Jamieson on Proverbs 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe way whereof I cannot trace or find out.
Read Matthew Poole on Proverbs 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 30:18 There be three [things which] are too wonderful for me, yea, four which I know not:Ver. 18. There be three things which are too wonderful.] The wisest man that is cannot give a reason for all things; such as the ebbing and flowing of the sea, of the colours in the rainbow, of the strength of the nether chap, and of the heat in the stomach, which consumeth all other things, and yet not the parts about it. Agur here confesseth himself gravelled in four things at least, and benighted.
Read John Trapp on Proverbs 30 →
Charles John Ellicott1819–1905Ellicott'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. Wis 5:10 sqq.) For a spiritual interpretation of these and other passages in this chapter, comp. Bishop Wordsworth’s Commentary.
Read Charles John Ellicott on Proverbs 30 →
CambridgeThe Cambridge Bible for Schools and Colleges18–20. Four things that are inscrutable.
Read Cambridge on Proverbs 30 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnother enigma. The four things of Pro 30:16 agreed in the common point of insatiableness; the four now mentioned agree in this, that they leave no trace behind them.
Read Albert Barnes on Proverbs 30 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18, 19. Too wonderful — As we have in the preceding verses several illustrations of the insatiable, so we have in these examples of the mysterious.
Read Daniel Denison Whedon on Proverbs 30 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
There are three things too wonderful for me, four that I cannot understand:
“There are three things which are too amazing for me, four which I don’t understand:
There are three things too wonderful for me, four that I cannot understand:
There are three things that are too wonderful for me, four that I do not understand:
Tyndale line
There be three things which are too wonderful for me, yea, four which I know not:
There are three things which are too wonderful for me, Yea, four which I know not:
There be three things which are too wonderful for me, yea, four which I know not:
There are three things which are too wonderful for me, yes, four which I know not:
There be three thinges hid from me: yea, foure that I knowe not,
Strictly literal
There are three [things] too wonderful for me, and four that I know not:
Three things have been too wonderful for me, Yea, four that I have not known:
Three things have been too wonderful for me, || Indeed, four that I have not known:
Three things there are which are too wonderful for me; and four, which I know not:
There are three things that are too wonderful for me, four that I do not understand:
From the Latin
Three things are hard to me, and the fourth I am utterly ignorant of.
Simplified
These three things are amazingly hard for me, four things I just can't understand:
There are three things, the wonder of which overcomes me, even four things outside my knowledge:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with six of the seven words matching. This consistency highlights the preservation of the verse's meaning across different traditions.
שְׁלֹשָׁ֣ה הֵ֭מָּה נִפְלְא֣וּ מִמֶּ֑נִּי וְ֝אַרְבָּעָ֗ה לֹ֣א יְדַעְתִּֽים׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 30:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Adj — AdjHAcbsa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
The Hebrew word פָּלָא (pala') is a verb that conveys the idea of being extraordinary or wonderful. It can describe actions that are difficult to perform or understand, as well as marvelous acts of God, particularly in judgment and redemption. The word can also refer to making special offerings or showing oneself in a marvelous way.
[פָּלָא] 71 vb. denom. Niph. etc., be surpassing, extraordinary
Niph.
be beyond one's power, difficult to do
be difficult to understand
be extraordinary, wonderful
as subst., marvellous things
= wonderful acts of י׳ in judgement and redemption
Pi. make a special votive offering
Hiph.
do a hard or difficult thing
make wonderful, do wondrously
of God working wonders in doing
Hithp. thou dost shew thyself marvellous (act inexplicably) against me
base
H6381 פָּלָא vb. denom. Niph. etc., be surpassing, extraordinary . . be beyond one's power, difficult to do
. be difficult to understand
. . be extraordinary, wonderful
. as subst., marvellous things
. = wonderful acts of י׳ in judgement and redemption
. make a special votive offering
. . do a hard or difficult thing
. make wonderful, do wondrously
. of God working wonders in doing
. thou dost shew thyself marvellous (act inexplicably) against me
6381 pala' paw-law'
a primitive root; properly, perhaps to separate, i.e.
distinguish (literally or figuratively); by implication, to be
(causatively, make) great, difficult, wonderful:--accomplish,
(arise...too, be too) hard, hidden, things too high, (be, do,
do a, shew) marvelous(-ly, -els, things, work), miracles,
perform, separate, make singular, (be, great, make)
wonderful(-ers, -ly, things, works), wondrous (things,
works, -ly).
פָּלָא (pa.la) — to wonder.
1) to be marvellous, be wonderful, be surpassing, be extraordinary, separate by distinguishing action
1a) (Niphal)
1a1) to be beyond one's power, be difficult to do
1a2) to be difficult to understand
1a3) to be wonderful, be extraordinary
1a3a) marvellous (participle)
1b) (Piel) to separate (an offering)
1c) (Hiphil)
1c1) to do extraordinary or hard or difficult thing
1c2) to make wonderful, do wondrously
1d) (Hithpael) to show oneself wonderful or marvellous
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp1bs
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Conj | Adj — ConjunctionHC/Acbsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp3mp
