Proverbs 6:2 — Word Study
WLCנוֹקַ֥שְׁתָּ בְאִמְרֵי־ פִ֑יךָ נִ֝לְכַּ֗דְתָּ בְּאִמְרֵי־ פִֽיךָ׃
BSAif you have been trappedyâqôsh■ [spiritually, snared, caught] by the wordsʼêmer [promises, vows] of your lipspeh [mouth, speech] ensnaredlâkad■ [taken, captured] by the wordsʼêmer [sayings, utterances] of your mouthpeh [the expression of your thoughts]
| Greek | English | Parsing |
|---|---|---|
| נוֹקַ֥שְׁתָּ | you have been ensnared | Verb, Niphal, perfect second person masculine singular |
| בְאִמְרֵי־ | by [the] words of | Preposition, noun common masculine plural construct |
| פִ֑יךָ | mouth your | Noun common masculine singular construct, suffix |
| נִ֝לְכַּ֗דְתָּ | you have been caught | Verb, Niphal, perfect second person masculine singular |
| בְּאִמְרֵי־ | by [the] words of | Preposition, noun common masculine plural construct |
| פִֽיךָ׃ | mouth your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | if you have been trapped by the words of your lips, ensnared by the words of your mouth, |
| KJV | Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. |
| ASV | Thou art snared with the words of thy mouth, Thou art taken with the words of thy mouth. |
| YLT | Hast been snared with sayings of thy mouth, Hast been captured with sayings of thy mouth, |
| WEB | you are trapped by the words of your mouth; you are ensnared with the words of your mouth. |
| BBE | You are taken as in a net by the words of your mouth, the sayings of your lips have overcome you. |
Where they part company is in the interpretation of the verbs נוֹקַ֥שְׁתָּ and נִ֝לְכַּ֗דְתָּ — see How Translations Differ.
The sentence features two main clauses, each detailing a type of entrapment caused by words, structured to highlight the dangers of speech.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָקֹשׁ
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 6:2
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 — Warnings Against Pledginggenerated
Proverbs 6:2 is part of a larger admonition to avoid making hasty pledges, especially to strangers. The father advises his son to be cautious with his words, as they can lead to entrapment. This theme of caution regarding speech is echoed throughout the book of Proverbs, emphasizing the wisdom of thoughtful communication.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 12:13 | An evil man is trapped by his rebellious speech, but a righteous man escapes from trouble. |
| 2 | Proverbs 18:7 | A fool’s mouth is his ruin, and his lips are a snare to his soul. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — נוֹקַ֥שְׁתָּ, no.Kash.tagenerated
The verb יָקֹשׁ (yaqosh) means to ensnare or trap. It is used here in the Niphal form, indicating that the subject is being acted upon — in this case, the son is ensnared by his own words. This verb captures the essence of being caught in a situation due to one's own speech, highlighting the potential consequences of careless promises.
The use of this verb in the context of speech suggests a figurative entrapment, where one's own declarations can lead to obligations or situations that are difficult to escape. This serves as a reminder of the power of words and the importance of being mindful of what one says.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses ensnared and caught to convey the meanings of the Hebrew verbs.
Sentence Structuregenerated
The verse contains two finite verbs: נוֹקַ֥שְׁתָּ (you have been ensnared) and נִ֝לְכַּ֗דְתָּ (you have been caught). Both verbs are in the Niphal form, indicating a passive voice where the subject is affected by the action. The structure emphasizes the consequences of speech, with each verb followed by a prepositional phrase that elaborates on the source of the entrapment.
The arrangement of the clauses highlights the dual nature of the entrapment: first by the words of the lips and then by the words of the mouth. This parallel structure reinforces the idea that both spoken promises and utterances can lead to being ensnared.
Septuagint Backgroundgenerated
The Septuagint translates אֵמֶר as ξείλεσιν (xeileisin), which conveys a similar meaning of utterances or sayings. This choice reflects a consistent understanding of the Hebrew term as it relates to speech and communication.
The use of ξείλεσιν suggests a focus on the spoken nature of the words, aligning with the Hebrew context that warns against the dangers of careless speech.
In plain words — the whole versegenerated
Proverbs 6:2 warns that if you have been trapped by your own words, you should recognize the danger of what you say. The verse emphasizes that careless speech can lead to being ensnared in obligations or situations you cannot escape.
Frequently Asked Questionsgenerated
It means that your own spoken promises or statements can lead you into situations or commitments that are difficult to manage.
Being mindful of what you say and considering the implications of your words before speaking can help prevent entrapment.
While it primarily addresses spoken words, it also applies to any form of communication where commitments are made.
Careless speech can lead to misunderstandings, obligations, and situations that may be hard to escape, as indicated in this verse.
Reflection Questionsgenerated
- What are some examples of situations where my words have led to unexpected consequences?
- How can I practice being more mindful of my speech in daily conversations?
- In what ways can I encourage others to be careful with their words?
- What steps can I take to rectify situations where my words have caused problems?
The early church on this verse — how the Fathers read it
Bede comments on this verse, emphasizing the importance of being mindful of one's speech and the consequences of careless words.
You are caught by the words of your mouth, etc. Because when you are compelled to speak good words in preaching what has been entrusted to you, you must first keep what you have said yourself.Early Church Fathers on Proverbs 6 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 6:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou art snared with the words of thy mouth,.... Got into a snare out of which an escape is not easy; art no longer free, and thine own man, but under obligation to pay the debt if required; by the
Read John Gill on Proverbs 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou art snared with the words of thy mouth, thou art taken with the words of thy mouth. Thou art snared with the words of thy mouth - the consequent of the antecedent supposition "If-if" (Proverbs 6:1).
Read Robert Jamieson on Proverbs 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy freedom is lost, and thou art now in bondage to another.
Read Matthew Poole on Proverbs 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 6:2 Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.Ver. 2. Thou art snared,] i. e., Endangered to slavery or poverty, or both. Hence the proverb, Sponde, noxa praesto est; Give thy word, and thou art not far from a mischief. Shun, therefore, suretyship, if fairly thou canst, or if not, propound the worst, and undertake for no more than thou canst well perform without thy very great prejudice: ne, ut leo cassibus irretitus dixeris, Si praescivissem? lest thou, being got into the hamble trambles, come in too late with thy fool’ s "Had I wist." Thou art taken.] For a bargain binds a man by the law of nature, and of nations. Judah, though in a…
Read John Trapp on Proverbs 6 →CambridgeThe Cambridge Bible for Schools and CollegesEleventh Address. Chap. 6. Proverbs 6:1-5. The Surety“From the solemn principle announced at the close of the last chapter (Proverbs 6:23) the teacher passes … to illustrate the truth by three examples, that of the Surety (Proverbs 6:1-5), that of the Sluggard (Proverbs 6:6-11), and that of the Worthless Man (Proverbs 6:12-19). And then because the horrors of impurity are the most striking and terrible instance of all, this subject coming up again at Proverbs 6:20, like the dark ground tone of the picture, finally runs into the long and detailed description of ch. 7.” Horton, ch. vii. p. 79.
Read Cambridge on Proverbs 6 →Albert Barnes1798–1870Barnes' Notes on the BibleOr, “If thou art snared ... if thou art taken,” etc.
Read Albert Barnes on Proverbs 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1, 2. If thou be surety — It is probable, as suggested by several critics, that àí, (im,) if, is to be mentally carried forward, not only to the second clause of the first verse, but also to the two
Read Daniel Denison Whedon on Proverbs 6 →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
if you have been trapped by the words of your lips, ensnared by the words of your mouth,
you are trapped by the words of your mouth; you are ensnared with the words of your mouth.
if you have been trapped by the words of your lips, ensnared by the words of your mouth,
if you have been ensnared by the words you have uttered, and have been caught by the words you have spoken,
Tyndale line
Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
Thou art snared with the words of thy mouth, Thou art taken with the words of thy mouth.
Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
Thou art snared with the wordes of thy mouth: thou art euen taken with the woordes of thine owne mouth.
Strictly literal
thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
Hast been snared with sayings of thy mouth, Hast been captured with sayings of thy mouth,
Have been snared with sayings of your mouth, || Have been captured with sayings of your mouth,
If thou art ensnared through the words of thy mouth, if thou art caught through the words of thy mouth:
then you have laid a trap for yourself by your promise and you have been caught by the words of your mouth.
From the Latin
Thou art ensnared with the words of thy mouth, and caught with thy own words.
Simplified
then you've trapped yourself by what you promised, you've been caught by what you said.
You are taken as in a net by the words of your mouth, the sayings of your lips have overcome you.
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 reads: נוֹקַ֥שְׁתָּ בְאִמְרֵי־ פִ֑יךָ נִ֝לְכַּ֗דְתָּ בְּאִמְרֵי־ פִֽיךָ׃. The Septuagint matches only 2 of the 6 words, indicating some divergence in translation but maintaining the core message about the entrapment by words.
נוֹקַ֥שְׁתָּ בְאִמְרֵי־ פִ֑יךָ נִ֝לְכַּ֗דְתָּ בְּאִמְרֵי־ פִֽיךָ׃
2 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 6:2
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.
יָקֹשׁ (yaqosh) is a Hebrew verb meaning to ensnare or lay a trap. It encompasses actions like luring, enticing, and setting snares, with various forms indicating both the act of ensnaring and being ensnared. The word appears in contexts related to trapping, often metaphorically describing wicked devices.
[יָקֹשׁ] vb. lay a bait or lure, then gen. lay snares
Qal lay snares; Pt. as subst. bait-layers, fowlers
Niph. be caught by bait, ensnared
Pu. entrapped
base
H3369 [יָקֹשׁ] lay a bait or lure, then gen. lay snares
3369 yaqosh yaw-koshe'
a primitive root; to ensnare (literally or
figuratively):--fowler (lay a) snare.
יָקֹשׁ (ya.qosh) — to snare.
1) to lure, entice, snare, lay a snare or lure, set a trap
1a) (Qal)
1a1) to lay snares (fig. of devices of wicked)
1a2) fowlers (participle)
1b) (Niphal) to be ensnared, be caught by a bait
1c) (Pual) to be entrapped
V-Niphal-Perf-2ms — Verb · Niphal · perfect second person masculine singularHVNp2ms
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
V-Niphal-Perf-2ms — Verb · Niphal · perfect second person masculine singularHVNp2ms
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms