Proverbs 22:20 — Word Study
WLCהֲלֹ֤א כָתַ֣בְתִּי לְ֭ךָ שָׁלִישִׁ֑ים בְּמ֖וֹעֵצֹ֣ת וָדָֽעַת׃
BSAHave I notlôʼ [not at all] writtenkâthab■ thirty sayingsshilshôwm [excellent things, wise sayings] about counselmôwʻêtsâh [wise and informed, plans, advice, and guidance] and knowledgedaʻath [understanding, wisdom, and insight]
| Greek | English | Parsing |
|---|---|---|
| הֲלֹ֤א | ¿ not | Particle, particle |
| כָתַ֣בְתִּי | have I written | Verb, Qal, perfect first person common singular |
| לְ֭ךָ | for you | Preposition, suffix |
| שָׁלִישִׁ֑ים | officers | Noun common, masculine plural absolute |
| בְּמ֖וֹעֵצֹ֣ת | counsels | Preposition, noun common feminine plural absolute |
| וָדָֽעַת׃ | and knowledge | Conjunction, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Have I not written for you thirty sayings about counsel and knowledge, |
| KJV | Have not I written to thee excellent things in counsels and knowledge, |
| ASV | Have not I written unto thee excellent things Of counsels and knowledge, |
| YLT | Have I not written to thee three times With counsels and knowledge? |
| WEB | Haven’t I written to you thirty excellent things of counsel and knowledge, |
| BBE | Have I not put in writing for you thirty sayings, with wise suggestions and knowledge, |
The translations agree on the significance of counsel and knowledge in this verse.
The sentence has a main clause followed by two subordinate phrases that elaborate on the content of the writing.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּתַב
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 22:20
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 Literature of Proverbsgenerated
Proverbs 22:20 is part of a larger section where the author shares wise sayings that provide guidance on living a prudent life. The sayings emphasize the importance of counsel and knowledge, reflecting the value of wisdom in decision-making. This verse invites the reader to consider the teachings being presented and their practical applications.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 8:6 | Listen, for I speak of noble things, and the opening of my lips will reveal right. |
| 2 | Psalm 12:6 | The words of the LORD are flawless, like silver refined in a furnace, like gold purified sevenfold. |
| 3 | Hosea 8:12 | Though I wrote for them the great things of My law, they regarded them as something strange. |
| 4 | 2 Timothy 3:15–17 | From infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. |
| 5 | 2 Peter 1:19–21 | We also have the word of the prophets as confirmed beyond doubt. And you will do well to pay attention to it, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מוֹעֵצֹת, Mo'etzotgenerated
The word מוֹעֵצֹת (mo'eitzot) is a feminine plural noun derived from the root עָצָה (atzah), which means 'to advise' or 'to counsel.' It encompasses meanings related to plans, advice, and guidance, indicating a collective wisdom that is meant to inform decision-making.
In this context, מוֹעֵצֹת highlights the significance of seeking wise counsel. The plural form suggests a variety of insights and perspectives that can aid in understanding and navigating life's complexities.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as counsels, which aligns with the intent to convey wisdom and guidance.
Sentence Structuregenerated
The verse consists of a main clause with the finite verb כָתַ֣בְתִּי, have I written, followed by a prepositional phrase indicating the recipient, and a noun phrase that details the content of the writing. The structure emphasizes the act of writing and its purpose.
The word order places emphasis on the speaker's assertion of having written, which is central to the verse's message.
Septuagint Backgroundgenerated
The Septuagint translates מוֹעֵצֹת as συμβουλίας (sumboulías), which carries a similar meaning of counsel or advice. This choice reflects a continuity in the understanding of wisdom literature between the Hebrew and Greek texts.
The translation choice suggests a focus on the practical application of wisdom in guiding decisions.
In plain words — the whole versegenerated
Proverbs 22:20 shows that the author, likely Solomon, has written thirty wise sayings about counsel and knowledge. These sayings are meant to guide readers in making wise decisions and understanding important truths.
Frequently Asked Questionsgenerated
The thirty sayings refer to a collection of wise insights intended to provide guidance on various aspects of life.
Counsel is emphasized because it represents the importance of seeking advice and wisdom in decision-making.
These sayings can be applied by seeking wise counsel in our own lives and making informed decisions based on understanding.
Knowledge is presented as essential for understanding and making wise choices, highlighting its value alongside counsel.
Reflection Questionsgenerated
- In what areas of my life do I seek counsel, and how can I ensure it is wise counsel?
- How can I apply the principles of these sayings to my daily decisions?
- What sources of knowledge do I rely on, and how do they influence my understanding?
- How can I share wisdom and counsel with others in my community?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the nature of wisdom and counsel, emphasizing its practical applications in life.
Solomon counsels that what we read “be transcribed in the heart in a threefold manner.” I shall make known to your ears that which occurs to my mind, even beyond the things that we have said,Early Church Fathers on Proverbs 22 →
He who has opened his heart through purity, contemplates the words of God in their practical, physical and theological sense. Accordingly, the whole corpus of Scripture may be divided into three parts: ethical, physical and theological.Early Church Fathers on Proverbs 22 →
As human beings consist of body, soul and spirit, so also Scripture consists of the body of letters, by which the ignorant man is benefited;Early Church Fathers on Proverbs 22 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 22:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave not I written to thee excellent things,.... In the Scriptures.
Read John Gill on Proverbs 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHave not I written to thee excellent things in counsels and knowledge, Have not I written to thee excellent things in counsels and knowledge.
Read Robert Jamieson on Proverbs 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleExcellent things; or, princely things, as they are called, , the great things of God’ s law, as . In counsels and knowledge; consisting of counsels to direct thy practice, and knowledge to inform and enrich thy mind. Or by that known figure hendiadis, in counsels of knowledge, i.e. in good counsels, which proceed from sound knowledge, and make a man knowing and wise, which are opposed to the counsels of the wicked, , which are without knowledge.
Read Matthew Poole on Proverbs 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 22:20 Have not I written to thee excellent things in counsels and knowledge,Ver. 20. Have not I written to thee excellent things?] Heb., Princely things; principles for princes, rare and royal sentences. The word signifies, say some, the third man in the kingdom for authority and dignity. Others read the words thus: Have not I three times written for thee concerning counsels and knowledge, - meaning his three books, proverbial, penitential, nuptial. The Canticles were penned perhaps in his younger years, saith one, when his affections were more warm, active, and lively in spirituals; the Proverbs in his manly, ripe age, when his prudence and parts were at highest, most grave…
Read John Trapp on Proverbs 22 →CambridgeThe Cambridge Bible for Schools and Colleges20. excellent things] The word has been thought to denote the chief of the three persons who formed the complement of an ancient war-chariot, and so to mean principal or excellent. In Proverbs 8:6 “excellent things” are literally princely things or words. The LXX. and Vulg., however, render the word literally, “thrice,” or “in threefold form,” τρισσῶς, tripliciter, possibly with the idea of reiteration to impress the lesson. Comp. Acts 10:16. Another reading is heretofore, or long ago. If this be adopted, the reference may be either to the earlier sections of this Book, or to the fact that what is now promulgated had been committed to writing long ago, and was therefore no hasty utterance.…
Read Cambridge on Proverbs 22 →Albert Barnes1798–1870Barnes' Notes on the BibleExcellent things - A meaning of the word derived from “the third,” i. e., “the chief of three warriors in a chariot” (compare Exodus 14:7 note).
Read Albert Barnes on Proverbs 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19, 20. Made known… excellent things — The latter verse should probably read: Have I not written to thee heretofore concerning counsel and knowledge?
Read Daniel Denison Whedon on Proverbs 22 →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
Have I not written for you thirty sayings about counsel and knowledge,
Haven’t I written to you thirty excellent things of counsel and knowledge,
Have I not written for you thirty sayings about counsel and knowledge,
Have I not written thirty sayings for you, sayings of counsel and knowledge,
Tyndale line
Have not I written to thee excellent things in counsels and knowledge,
Have not I written unto thee excellent things Of counsels and knowledge,
Have not I written unto thee excellent things of counsels and knowledge;
Have not I written to thee excellent things in counsels and knowledge,
Haue not I written vnto thee three times in counsels and knowledge,
Strictly literal
Have not I written to thee excellent things, in counsels and knowledge,
Have I not written to thee three times With counsels and knowledge?
Have I not written to you three times || With counsels and knowledge?
Have not I written for thee excellent things in counsels and knowledge,
Have I not written for you thirty sayings of instruction and knowledge,
From the Latin
Behold I have described it to thee three manner of ways, in thoughts and knowledge:
Simplified
Haven't I written down for you thirty sayings of advice and wisdom?
Have I not put in writing for you thirty sayings, with wise suggestions and 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 share some similarities, with three of the six words matched. However, the Septuagint's word order and articles differ from the Masoretic Text, indicating a distinct interpretative approach.
הֲלֹ֤א כָתַ֣בְתִּי לְ֭ךָ שָׁלִישִׁ֑ים בְּמ֖וֹעֵצֹ֣ת וָדָֽעַת׃
3 of the 6 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 22:20
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.
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 | Part — Particle · particleHTi/Tn
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
שָׁלִישׁ (shaliysh) refers to a third part or measure, possibly linked to an ephah. It can denote a musical instrument, likely a triangle or three-stringed lute, and also signifies an officer or captain. The word appears in contexts suggesting both quantity and rank, with references in 1 Chronicles and 2 Samuel.
שָׁלִ(י)שׁ n.[m.] third (part, i.e. of ephah? dub.), name of a measure
base
[שָׁלִישׁ] n.[m.] a (three-stringed? three-barred? three-cornered?) mus. instr., perhaps a sistrum, or ‘triangle’, 1 S 18:6
ref
שָׁלִישׁ n.m. adjutant or officer
base
H7991a שָׁלִ(י)שׁ third (part, i.e. of ephah? dub.), name of a measure H7991b שָׁלִישׁ a (three-stringed? three-barred? three-cornered?) mus. instr., perhaps a sistrum H7991c שָׁלִישׁ adjutant or officer
7991 shaliysh shaw-leesh'
or shalowsh ( 1 Chron. 11:11; 12:18) {shaw- loshe'}; or
shalosh (2 Sam. 23:13) {shaw-loshe'}; from 7969; a triple,
i.e. (as a musical instrument) a triangle (or perhaps rather
three-stringed lute); also (as an indefinite, great quantity)
a three-fold measure (perhaps a treble ephah); also (as an
officer) a general of the third rank (upward, i.e. the
highest):--captain, instrument of musick, (great) lord,
(great) measure, prince, three (from the margin).
see HEBREW for 07969
שָׁלִישׁ (sha.lish) — third.
1) third part
1a) name of a measure
שָׁלִישׁ (sha.lish) — triangle.
1) a musical instrument
1a) maybe three-stringed, triangular shape, or three-barred
1b) perhaps a sistrum or triangle
שָׁלִישׁ (sha.lish) — officer.
shield carrier, adjutant, officer, captain
HNcmpa — Noun common · masculine plural absoluteHNcmpa
מוֹעִצָה (mo`etsah) refers to a purpose or counsel, encompassing meanings like plan, principle, and device. It is derived from another Hebrew word, indicating its roots in the concept of intention or strategy. The entries consistently highlight its use in contexts related to planning and advice.
[מוֹעֵצָה] n.f. counsel, plan, principle, device
base
H4156 [מוֹעִצָה] counsel, plan, principle, device
4156 mow`etsah mo-ay-tsaw'
from 3289; a purpose:--counsel, device.
see HEBREW for 03289
מוֹעֵצָה (mo.e.tsah) — counsel.
counsel, plan, principal, device
Prep | N-fp — Preposition · noun common feminine plural absoluteHR/Ncfpa
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa