Proverbs 20:3 — Word Study
WLCכָּב֣וֹד לָ֭אִישׁ שֶׁ֣בֶת מֵרִ֑יב וְכָל־ אֱ֝וִ֗יל יִתְגַּלָּֽע׃
BSAIt is honorablekâbôwd [highly esteemed, a great honor] for a manʼîysh [a male person, individual] to resolveshebeth [to cease from, keep aloof from] a disputerîyb [strife, quarrel] but anykôl [every, all] foolʼĕvîyl [foolish person, one who despises wisdom] will quarrelgâlaʻ▸ [be meddling, be quarrelling]
| Greek | English | Parsing |
|---|---|---|
| כָּב֣וֹד | [is] honor | Noun common, masculine singular absolute |
| לָ֭אִישׁ | to person | Preposition, noun common masculine singular absolute |
| שֶׁ֣בֶת | cessation | Noun common, feminine singular absolute |
| מֵרִ֑יב | from strife | Preposition, noun common masculine singular absolute |
| וְכָל־ | and every | Conjunction, noun common masculine singular absolute |
| אֱ֝וִ֗יל | fool | Adj |
| יִתְגַּלָּֽע׃ | he bursts out | Verb, Hithpael, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is honorable for a man to resolve a dispute, but any fool will quarrel. |
| KJV | It is an honour for a man to cease from strife: but every fool will be meddling. |
| ASV | It is an honor for a man to keep aloof from strife; But every fool will be quarrelling. |
| YLT | An honour to a man is cessation from strife, And every fool intermeddleth. |
| WEB | It is an honor for a man to keep aloof from strife, but every fool will be quarreling. |
| BBE | It is an honour for a man to keep from fighting, but the foolish are ever at war. |
Where they part company is יִתְגַּלָּֽע — see How Translations Differ.
The sentence contains two main clauses, with the first clause emphasizing the honor of resolution and the second contrasting it with foolish behavior.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּלַע
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 20:3
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 — Wisdom on Conflict Resolutiongenerated
Proverbs 20:3 presents a contrast between the honor found in resolving disputes and the folly of quarrelling. This verse is situated within a collection of proverbs that provide practical wisdom for daily living, emphasizing the value of peace and understanding in human relationships. The surrounding verses also explore themes of authority and diligence, showing the broader context of wise conduct in various situations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 14:29 | A patient man has great understanding, but a quick-tempered man promotes folly. |
| 2 | Proverbs 16:32 | He who is slow to anger is better than a warrior, and he who controls his temper is greater than one who captures a city. |
| 3 | Proverbs 17:14 | To start a quarrel is to release a flood; so abandon the dispute before it breaks out. |
| 4 | Proverbs 19:11 | A man’s insight gives him patience, and his virtue is to overlook an offense. |
| 5 | Proverbs 25:8–10 | do not bring hastily to court. Otherwise, what will you do in the end when your neighbor puts you to shame? |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — כָּב֣וֹד, ka.Vodgenerated
The Hebrew word כָּבוֹד (kabowd) refers to concepts of honor and glory, indicating a state of high esteem or respect. It encompasses both external splendor and the dignity of a person's position, as well as the inner nobility one possesses.
In this verse, it highlights the honor associated with a man who resolves disputes, suggesting that such actions are esteemed in society. The parsing as a masculine singular noun indicates it refers to a specific quality or characteristic attributed to individuals.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb in the verse is יִתְגַּלָּֽע, he bursts out, which governs the structure. It is preceded by a prepositional phrase indicating the subject's honor and followed by a noun phrase that describes the action of quarreling.
The Hebrew word order places emphasis on the honor of resolving disputes, with the subject לָ֭אִישׁ (to a man) clearly linked to the action of resolution, contrasting with the foolish behavior of quarrelling.
Septuagint Backgroundgenerated
In the Septuagint, כָּבוֹד is rendered as δόχα (doxa), which also conveys a sense of glory or honor. This choice aligns with the Hebrew meaning while providing a broader Greek context of esteemed reputation.
The verb יִתְגַּלָּֽע is translated as συμπλέκεται, suggesting a focus on entanglement in disputes, which reflects a similar understanding of conflict as presented in the Hebrew text.
In plain words — the whole versegenerated
Proverbs 20:3 teaches that resolving disputes is an honorable act for a man, while a fool is quick to quarrel. This verse emphasizes the value of peace and wisdom in handling conflicts.
Frequently Asked Questionsgenerated
Resolving a dispute means finding a solution or coming to an agreement in a conflict, which is seen as a noble and honorable action.
Quarreling is viewed as foolish because it often leads to unnecessary conflict and strife, reflecting a lack of wisdom and understanding.
Being honorable in resolving disputes involves approaching conflicts with a mindset of peace, seeking understanding, and valuing relationships over winning arguments.
Examples include active listening, finding common ground, and compromising, all of which help to maintain harmony and respect in relationships.
Reflection Questionsgenerated
- In what situations have I seen the value of resolving disputes rather than allowing them to escalate?
- How can I practice honor in my interactions with others, especially during conflicts?
- What are some strategies I can use to avoid quarreling and promote peace?
- How does my understanding of wisdom influence my approach to disagreements?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 20:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] an honour for a man to cease from strife,.... As Abraham did, Genesis 13:7; when engaged in a quarrel with his neighbour, or in a lawsuit, or in a religious controversy, especially when he
Read John Gill on Proverbs 20 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is an honour for a man to cease from strife: but every fool will be meddling. It is an honour for a man to cease from strife: but every fool will be meddling. (It is) an honour for a man to cease from strife.
Read Robert Jamieson on Proverbs 20 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo cease from strife; either to prevent it, or, if it be begun, to put an end to it; which, although proud and profane persons esteem dishonourable to them, is indeed their glory, because it is an evidence of their great wisdom and power over their passions, and of their respect and obedience to their sovereign Lord, in which their honour and happiness consists. Will be meddling, to wit, with matters of strife; he is always ready to begin strife, and obstinate in the continuance of it.
Read Matthew Poole on Proverbs 20 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 20:3 [It is] an honour for a man to cease from strife: but every fool will be meddling.Ver. 3. It is an honour for a man to cease from strife.] To stint it rather than to stir it; to be first in promoting peace and seeking reconciliation, as Abraham did in the controversy with Lot. Memento - said Aristippus to Aeschines, with whom he had a long strife - quod cum essem natu maior, prior te accesserim. Remember, said he, that though I am the elder man, yet I first sought reconciliation. I shall well remember it, said Aeschines, and while I live I shall acknowledge thee the better man, because I was first in falling out, and thou art first in falling in again. But every fool will be…
Read John Trapp on Proverbs 20 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) But every fool.—Self-willed person. (Comp. Proverbs 1:22.) Will be meddling.—Or, rather, shewing his teeth: (Comp. Proverbs 17:14) thinking that his own personal dignity is at stake.
Read Charles John Ellicott on Proverbs 20 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. It is an honour for a man] The same sentiment as Proverbs 19:11.
Read AdamClarke on Proverbs 20 →
CambridgeThe Cambridge Bible for Schools and Colleges3. cease] For the same sense of the English word, refrain or stand aloof from, R.V., comp. Psalms 37:8; Isaiah 1:16. meddling] R.V.; Rather, quarrelling, R.V. See Proverbs 17:14, note.
Read Cambridge on Proverbs 20 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Cease from — Or, keep aloof from, dwell apart from. Every fool will be meddling — éúâìò, (yithgalla’h.) For a similar rendering of a cognate word see Proverbs 17:14; Proverbs 18:1.
Read Daniel Denison Whedon on Proverbs 20 →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
It is honorable for a man to resolve a dispute, but any fool will quarrel.
It is an honor for a man to keep aloof from strife, but every fool will be quarreling.
It is honorable for a man to resolve a dispute, but any fool will quarrel.
It is an honor for a person to cease from strife, but every fool quarrels.
Tyndale line
It is an honour for a man to cease from strife: but every fool will be meddling.
It is an honor for a man to keep aloof from strife; But every fool will be quarrelling.
It is an honour for a man to keep aloof from strife: but every fool will be quarrelling.
It is an honor for a man to cease from strife: but every fool will be meddling.
It is a mans honour to cease from strife: but euery foole will be medling.
Strictly literal
It is an honour for a man to cease from strife; but every fool rusheth into it.
An honour to a man is cessation from strife, And every fool intermeddleth.
Cessation from strife is an honor to a man, || And every fool interferes.
It is an honor for a man to cease from a contest; but every fool enrageth himself.
It is an honor for anyone to avoid conflict, but every fool jumps into an argument.
From the Latin
It is an honour for a man to separate himself from quarrels: but all fools are meddling with reproaches.
Simplified
Avoiding conflict is the proper thing to do, but stupid people are quick to argue.
It is an honour for a man to keep from fighting, but the foolish are ever at war.
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 states that it is honorable for a man to resolve a dispute, while the Septuagint aligns closely with this sentiment, matching all seven words in a word-by-word correspondence. Both texts agree on the main idea of the verse, emphasizing the value of resolving conflict and contrasting it with the foolishness of quarreling. There are no significant differences in meaning between these witnesses for this verse.
כָּב֣וֹד לָ֭אִישׁ שֶׁ֣בֶת מֵרִ֑יב וְכָל־ אֱ֝וִ֗יל יִתְגַּלָּֽע׃
7 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 20:3
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.
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
שֶׁ֫בֶת (shebeth) refers to a state of cessation or interruption, often implying rest or sitting still. The meaning is somewhat uncertain, as indicated by the lexicons. It is derived from a related root, שָׁבַת (shabat), which also conveys the idea of ceasing or resting.
שֶׁ֫בֶת n.f. cessation (dub.)
base
H7674 שֶׁ֫בֶת cessation
7674 shebeth sheh'-beth
from 7673; rest, interruption, cessation:--cease, sit
still, loss of time.
see HEBREW for 07673
שֶׁ֫בֶת (she.vet) — cessation.
1) cessation, a sitting still
1a) meaning uncertain
N-fs — Noun common · feminine singular absoluteHNcfsa
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
→ General scriptures concerning Ge 13:8; 45:24; De 1:12; Ps 31:20; 55:9; 80:6; Pr 3:20; 6:12-14,16-19; 10:12; 13:10; 15:18; 16:28; 17:1,14,19; 18:6,19; 19:13; 20:3; 21:19; 22:10; 23:29,30; 25:8,24; 26:17,20,21; 27:15; 28:25; 29:22; 30:33; Isa 41:11,12; 58:4; Hab 1:3; Mt 5:25,39-41; 10:34-36; 12:25; 18:15-17; Mr 3:24,25; Lu 11:17; 12:51-53,58,59; Ro 2:8…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
אֱוִיל (eviyl) means 'foolish' and describes someone who despises wisdom, mocks when guilty, is quarrelsome, or licentious. It is derived from an unused root suggesting perversion. The word is used in various contexts in the Old Testament, primarily to denote a person lacking wisdom.
אֱוִיל 26 adj. foolish
base
H191 אֱוִיל foolish
191 'eviyl ev-eel'
from an unused root (meaning to be perverse); (figuratively)
silly:--fool(-ish) (man).
אֱוִיל (e.vil) — fool(ish).
1) be foolish, foolish
1a) (subst)
1a1) of one who despises wisdom
1a2) of one who mocks when guilty
1a3) of one who is quarrelsome
1a4) of one who is licentious
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
גָּלַע (gala`) is a Hebrew verb that primarily means to expose or lay bare. It can also refer to breaking out in contention, particularly in the Hithpael form, where it implies disclosing oneself. The entries suggest a focus on obstinacy and quarrelsome behavior.
[גָּלַע] vb. expose, lay bare—only Hithp. disclose oneself, break out
base
H1566 גָּלַע
1566 gala` gaw-lah'
a primitive root; to be obstinate:--(inter-)meddle (with).
גָּלַע (ga.la) — to quarrel.
1) to expose, lay bare
1a) (Hithpael)
1a1) to disclose oneself, break out
1a2) to break out (in contention)
V-Hithpael-Imperf-3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms
