Read the passage and its setting
Proverbs 30:18–20, King James Version
Italic words were supplied in the English translation for clarity.
Proverbs 30:18–20
Four ways too wonderful to trace
The Main Point
contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.”
What Is Happening Here?
Proverbs 30:18–20 opens with “There be three things which are too wonderful for me, yea, four which I know not” and closes with “Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and….” Those endpoints show the unit's movement from opening claim to reviewed close.
Context That Shapes This Passage
How does this passage relate?
Proverbs 30:18–20In “Four ways too wonderful to trace,” the complete unit develops this passage-specific claim: contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.”
Why this relationship fits: The reviewed reasoning path begins, “Opening (30:18): the unit contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”.” and concludes, “Close (30:20): the unit uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”, creating the next supported pause.”
How does this passage relate?
Proverbs 30:18–20Proverbs 30:18–20 is the reviewed unit “Four ways too wonderful to trace.” Its parallel lines, repeated address, comparison, or local cluster controls how each verse contributes without borrowing a neighboring unit's subject.
Why this relationship fits: The unit opens “There be three things which are too wonderful for me, yea, four which I know not” and closes “Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and….”
What earlier material does it rely on?
Proverbs 30:15–17Proverbs 30:18–20 develops by example the earlier movement “Insatiable desires counted” by carrying “Four ways too wonderful to trace.”
Why this relationship fits: The earlier unit ends “The eye that mocketh at his father, and despiseth to obey his mother, the…,” and this unit opens “There be three things which are too wonderful for me, yea, four which I know….”
What following material clarifies it?
Proverbs 30:21–23Proverbs 30:21–23 develops by example this unit's “Four ways too wonderful to trace” by carrying “Observational wisdom drawn from creatures and ordinary life — For three things the earth is disquieted, and for four….”
Why this relationship fits: This unit ends “Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and…,” and the following unit opens “For three things the earth is disquieted, and for four which it cannot bear.”
Where does this sit in the whole book?
Proverbs as a wholeProverbs 30:18–20 belongs to “Words of Agur and numbered observations.” Agur confesses human limits, prays for truthful sufficiency, condemns arrogant appetite, and studies creatures, social inversions, and escalating conflict through compact numerical sayings. This unit contributes observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception through its own received wording and form.
Why this relationship fits: The received sequence places Proverbs 30:18–20 inside Proverbs 30:1–30:33; this unit opens “There be three things which are too wonderful for me, yea, four which I know not” and closes “Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and….” The unit's reviewed main point is: contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.”
Follow the Wisdom Collection
See why this section appears here and how the author's wisdom movement leads to its meaning.
Why Is This Passage Here?
Proverbs 30:18–20 develops by example “Insatiable desires counted” by carrying “Four ways too wonderful to trace” within the same sustained discourse, admonition, numbered form, or poem.
Follow the Saying or Discourse
Opening (30:18): the unit contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”.
Development (30:18–20): adjacent lines test observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception through parallelism, contrast, motive, image, or consequence.
Close (30:20): the unit uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”, creating the next supported pause.
Why This Interpretation Fits
Exact verse-level work
Every line in Proverbs 30:18–20 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Collection context
The superscription and placement identify this unit inside “Words of Agur and numbered observations”: Agur confesses human limits, prays for truthful sufficiency, condemns arrogant appetite, and studies creatures, social inversions, and escalating conflict through compact numerical sayings.
Proverbial proportion
The unit's instruction and observations concern observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception; they describe moral direction without explaining every exceptional outcome.
Understand the Meaning and Its Boundaries
Clarify the words that matter and keep the conclusion no broader than the passage allows.
What the Passage Is Not Saying
Reading Proverbs 30:18–20 as edited wisdom rather than a detached formula rules out these uses:
The saying does not provide a scientific taxonomy, sanction cruelty to animals, or make one poetic comparison a law of nature or society.
The saying does not demean women, blame targets of exploitation, excuse sexual coercion, impose a universal domestic role, or make male desire the measure of a woman's worth.
The saying does not make a proverb a universal guarantee, label people permanently, reward contempt, or replace careful attention to exceptional cases.
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 30:18–20.
Context check: Within words of agur and numbered observations, contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
What Remains True Today
Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Wisdom is practiced moral perception: learning how words, desires, habits, relationships, and power ordinarily tend toward life or harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
Respond and Remember
Let the meaning shape life carefully, then practice explaining the section in context.
How This Should Shape Us
Why these applications follow
Proverbs 30:18–20 applies observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception through the people, action, comparison, and consequence named in its complete movement.
Within words of agur and numbered observations, contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Wisdom is practiced moral perception: learning how words, desires, habits, relationships, and power ordinarily tend toward life or harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
How does the application follow proportionately?
Name the exact feature being compared, observe its limits, and test whether the analogy clarifies rather than stereotypes. Practice consent, mutual fidelity, truthful boundaries, economic respect, and accountability for the person who holds greater social power. For a difficult choice, seek correction, compare the likely effects of competing paths, and choose the option that protects truth, justice, and teachability. In 30:18–20, let the concrete wording “There be three things which are too wonderful for…” keep that response tied to the people, action, comparison, or consequence actually named.
Teach It Back
Explain Proverbs 30:18–20 in your own words. Identify its form and collection, trace one line from role through contextual meaning and enduring truth to application, name one uncertainty, and reject one misuse explicitly.
Your explanation stays in this browser. It is not sent or saved.
Go Deeper
The main explanation above stands on its own. Open these optional sections for fuller language, history, disagreements, and source locations.
Read it sentence by sentenceEach line inside the larger movement
Exact verse-level work
Every line in Proverbs 30:18–20 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Collection context
The superscription and placement identify this unit inside “Words of Agur and numbered observations”: Agur confesses human limits, prays for truthful sufficiency, condemns arrogant appetite, and studies creatures, social inversions, and escalating conflict through compact numerical sayings.
Proverbial proportion
The unit's instruction and observations concern observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception; they describe moral direction without explaining every exceptional outcome.
Original-language wording and grammarTechnical detail appears only where it helps
No individual Hebrew or KJV expression in Proverbs 30:18–20 needs a separate lexical card beyond the complete saying or discourse explanation.
What the first readers would have understoodRelevant history and culture
Edited wisdom and social setting
This unit belongs to words of agur and numbered observations. Aitken's printed pages 405-422 and the book-specific sources identify family, community, agricultural, commercial, scribal, court, and royal settings as relevant possibilities without proving one setting for every saying.
How certain? probableWhy translations sometimes differMaterial translation choices
No older-English term in this unit requires a separate reader note after reading the complete KJV line in context.
Earlier Scripture and inherited backgroundSupported quotations, allusions, and inherited ideas
Israelite wisdom setting
The unit's first horizon is Israel's wisdom collection under fear of the LORD. Torah-shaped justice, creation, household teaching, royal responsibility, and community life may inform the language, but no cross-reference overrides this unit's own parallelism and collection role.
How certain? probableHow this connects with the rest of ScriptureThe passage's own meaning remains primary
Responsible canonical location
Within the received book, Agur confesses human limits, prays for truthful sufficiency, condemns arrogant appetite, and studies creatures, social inversions, and escalating conflict through compact numerical sayings. This local unit is read through that movement before broader canonical comparison.
How certain? probableTextual variantsManuscript differences only when they affect meaning
Material textual or translation question
The complete NET notes attached to Proverbs 30:18–20 were inspected alongside MorphHB. No unreviewed alternative replaces the pinned KJV; any verse whose wording materially affects interpretation carries an expanded Lens and visible uncertainty rather than a silent emendation.
How certain? probableWhere careful interpreters disagreeThe strongest options and their difficulties
Where do careful readers disagree?
Best judgment: The unit's speaker, literary form, imagery, or arrangement carries named uncertainty. The judgment follows the received sequence without inventing a biography or forcing every image into one allegory.
How certain? probableTheology that emerges from this passageConclusions drawn after reading the complete section
Theological contribution
The unit places practical wisdom under a moral order answerable to the LORD: Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Wisdom is practiced moral perception: learning how words, desires, habits, relationships, and power ordinarily tend toward life or harm.
How certain? strongTheological contribution
Within Words of Agur and numbered observations, contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.”
How certain? strongCommon ways this passage gets misusedFair explanation, context check, and stronger reading
The saying does not provide a scientific taxonomy, sanction cruelty to animals, or make one poetic comparison a law of nature or society.
A compact saying is easy to detach and universalize.
Within words of agur and numbered observations, contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Wisdom is practiced moral perception: learning how words, desires, habits, relationships, and power ordinarily tend toward life or harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.”
The saying does not demean women, blame targets of exploitation, excuse sexual coercion, impose a universal domestic role, or make male desire the measure of a woman's worth.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within words of agur and numbered observations, contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Wisdom is practiced moral perception: learning how words, desires, habits, relationships, and power ordinarily tend toward life or harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.”
The saying does not make a proverb a universal guarantee, label people permanently, reward contempt, or replace careful attention to exceptional cases.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within words of agur and numbered observations, contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Wisdom is practiced moral perception: learning how words, desires, habits, relationships, and power ordinarily tend toward life or harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.”
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 30:18–20.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within words of agur and numbered observations, contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Wisdom is practiced moral perception: learning how words, desires, habits, relationships, and power ordinarily tend toward life or harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “There be three things which are too wonderful for me, yea, four which I know not”; by 30:20, it uses two-part parallelism to place “Such is the way of an adulterous woman” beside “she eateth, and wipeth her mouth, and saith, I have done…”. Together the unit concentrates on observational wisdom drawn from creatures and ordinary life, gendered imagery, sexual fidelity, consent, and household agency, wisdom, folly, teachability, and moral perception within “Words of Agur and numbered observations.”
Research trail and exact locationsThe source record behind this section
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Proverbs 30:18–20, repository-pinned eng-kjv2006 USFM-derived corpus
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 30:18-30:20
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
NET Bible Proverbs PDF, printed pp. 1178-1181, exact tc/tn/sn entries attached to 30:18–20
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 30:18–20 and the Words of Agur and numbered observations outline
Supports: Feminist and literary review of Wisdom, Folly, Strange Woman, mothers, wives, women in sentence sayings, and the closing woman of strength.
Hartwell, Wisdom, strange or somewhere in between (Birmingham PhD, 2017), pp. 13-25, 132-171, 172-204, 205-244, and 245-260 as relevant to the gendered figures and sayings in Proverbs 30:18–20
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Exact location: Proverbs 30:18–20, repository-pinned eng-kjv2006 USFM-derived corpus
Open source ↗hebrew text and morphology
Open Scriptures Hebrew Bible: Proverbs
Open Scriptures
Open Scriptures, release 2.2
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Exact location: Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 30:18-30:20
Open source ↗translation and translator notes
NET Bible: Proverbs with translators' notes
Biblical Studies Press
Biblical Studies Press, 2006
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
Exact location: NET Bible Proverbs PDF, printed pp. 1178-1181, exact tc/tn/sn entries attached to 30:18–20
Open source ↗modern critical commentary
Proverbs
K. T. Aitken
Oxford University Press, in The Oxford Bible Commentary, 2001
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Exact location: Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 30:18–20 and the Words of Agur and numbered observations outline
Open source ↗open access doctoral thesis
Wisdom, strange or somewhere in between: in search of a real woman in the Book of Proverbs
Jeanette May Hartwell
University of Birmingham, 2017
Supports: Feminist and literary review of Wisdom, Folly, Strange Woman, mothers, wives, women in sentence sayings, and the closing woman of strength.
Exact location: Hartwell, Wisdom, strange or somewhere in between (Birmingham PhD, 2017), pp. 13-25, 132-171, 172-204, 205-244, and 245-260 as relevant to the gendered figures and sayings in Proverbs 30:18–20
Open source ↗