Proverbs 22:25 — Word Study
WLCפֶּן־ תֶּאֱלַ֥ף אֹֽרְחֹתָ֑יו וְלָקַחְתָּ֖ מוֹקֵ֣שׁ לְנַפְשֶֽׁךָ׃
BSAorpên you may learnʼâlaph▸ [acquire knowledge of, become familiar with] his waysʼôrach [paths, manner of life] and entanglelâqach [get caught, ensnare] yourselfnephesh in a snaremôwqêsh [trap, pitfall, to your soul, for your life]
| Greek | English | Parsing |
|---|---|---|
| פֶּן־ | lest | Particle |
| תֶּאֱלַ֥ף | you should learn | Verb, Qal, imperfect second person masculine singular |
| אֹֽרְחֹתָ֑יו | ways his | Noun common feminine plural construct, suffix |
| וְלָקַחְתָּ֖ | and you will take | Verb, Qal, sequential perfect second person masculine singular |
| מוֹקֵ֣שׁ | a snare | Noun common, masculine singular absolute |
| לְנַפְשֶֽׁךָ׃ | for self your | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | or you may learn his ways and entangle yourself in a snare. |
| KJV | Lest thou learn his ways, and get a snare to thy soul. |
| ASV | Lest thou learn his ways, And get a snare to thy soul. |
| YLT | Lest thou learn his paths, And have received a snare to thy soul. |
| WEB | lest you learn his ways and ensnare your soul. |
| BBE | For fear of learning his ways and making a net ready for your soul. |
Where they part company is in the wording of תֶּאֱלַ֥ף — see How Translations Differ.
The main clause introduces the warning, followed by a description of the potential consequences. The structure emphasizes the connection between learning and entrapment.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָלַף
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 22:25
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 Associationsgenerated
Proverbs 22:25 advises against forming friendships with those who are angry or hot-tempered, as their behavior can influence you negatively. This verse is part of a broader discussion in Proverbs about the importance of choosing wise companions and avoiding those who can lead you astray, similar to the warnings found in Proverbs 13:20 and Psalm 106:35.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 13:20 | He who walks with the wise will become wise, but the companion of fools will be destroyed. |
| 2 | Psalm 106:35 | but they mingled with the nations and adopted their customs. |
| 3 | 1 Corinthians 15:33 | Do not be deceived: “Bad company corrupts good character.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — תֶּאֱלַ֥ף, te.'e.Lafgenerated
The verb אַלַף (alaf) is a Qal imperfect form meaning 'you should learn.' It conveys the idea of acquiring knowledge or becoming familiar with something, often through experience or instruction. This verb is pivotal in the context, as it emphasizes the potential for learning negative behaviors from bad company.
This word is used in various forms throughout the Bible to describe the process of gaining knowledge or teaching others. The emphasis here is on the cautionary aspect of learning from those who may lead you into a snare.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the phrase you may learn.
Sentence Structuregenerated
The main verb תֶּאֱלַ֥ף (te'alaf), meaning 'you should learn,' governs the sentence, followed by a noun phrase that serves as the object. The structure emphasizes the consequences of associating with the wrong people.
The syntax highlights the sequential relationship between learning and the resulting entrapment, with the verb leading into the cautionary outcome.
Septuagint Backgroundgenerated
The Septuagint translates תֶּאֱלַ֥ף as μάθῃς (mathēs), meaning 'you may learn.' This choice aligns closely with the Hebrew meaning but may suggest a more formal or academic approach to learning.
The Greek word choice indicates a focus on the act of learning itself, reinforcing the caution against adopting the ways of the angry.
In plain words — the whole versegenerated
Proverbs 22:25 warns that if you associate with an angry person, you may learn their ways and get caught in a trap. This verse teaches the importance of choosing your friends wisely to avoid negative influences.
Frequently Asked Questionsgenerated
Learning someone's ways refers to adopting their behaviors or attitudes, which can lead to negative consequences if those ways are harmful.
Associating with an angry person can lead to adopting their negative traits, which may entrap you in harmful situations.
Choosing friends wisely involves considering their character and behaviors, ensuring they align with positive values.
A snare in this context refers to a trap or pitfall, symbolizing the dangers of negative influences in one's life.
Reflection Questionsgenerated
- What are some characteristics of friends I want to avoid based on this verse?
- How can I ensure that my associations lead to positive outcomes?
- In what ways have I seen negative influences affect my life?
- What steps can I take to learn from positive role models instead?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 22:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLest thou learn his ways,.... And be as wrathful and furious, as quarrelsome and contentious, as he is.
Read John Gill on Proverbs 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLest thou learn his ways, and get a snare to thy soul. Lest thou ... get (receive) a snare to thy soul. "Get" or 'receive' implies a voluntary incurring of risk of destruction sudden and inevitable.
Read Robert Jamieson on Proverbs 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLest thou learn his ways; lest thou be infected by his example, or provoked by this passion to return the like to him. A snare; either, 1. A mischief, which is oft the effect of unbridled rage. Or, 2. An occasion of sin; either by drawing thee to an imitation or requital of his rage; or by tempting thee to unfaithfulness in performing the great office of a friend, to wit, admonition or reproof, which, by reason of his furious temper, thou either canst not or wilt not do.
Read Matthew Poole on Proverbs 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 22:25 Lest thou learn his ways, and get a snare to thy soul.Ver. 25. Lest thou learn his ways.] As a man is an imitating creature, and easily conformed to the company he keepeth. Sin is also very spreading, and more infectious than the plague: this of rash anger especially, whereunto being naturally inclined, we shall easily get a habit of frowardness. Entireness with wicked consorts is one of the strongest chains of hell, and binds us to a participation both of sin and punishment. And get a snare to thy soul.] This is all thou art like to get by such men’ s company. An angry man - a master of anger, as the Hebrew here hath it, or rather one that is mastered by his anger, and…
Read John Trapp on Proverbs 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Lest thou . . . get a snare to thy soul—i.e., lose thy life.
Read Charles John Ellicott on Proverbs 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Lest thou learn his ways — We are apt to become assimilated to those with whom we keep company.
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
or you may learn his ways and entangle yourself in a snare.
lest you learn his ways and ensnare your soul.
or you may learn his ways and entangle yourself in a snare.
lest you learn his ways and entangle yourself in a snare.
Tyndale line
Lest thou learn his ways, and get a snare to thy soul.
Lest thou learn his ways, And get a snare to thy soul.
Lest thou learn his ways, and get a snare to thy soul.
Lest thou learn his ways, and get a snare to thy soul.
Least thou learne his wayes, and receiue destruction to thy soule.
Strictly literal
lest thou learn his paths, and get a snare to thy soul.
Lest thou learn his paths, And have received a snare to thy soul.
Lest you learn his paths, || And have received a snare to your soul.
Lest thou learn his ways, and get a snare for thy own soul.
or you will learn his ways and you will take bait for your soul.
From the Latin
Lest perhaps thou learn his ways, and take scandal to thy soul.
Simplified
in case you learn to be like them and make a mess of your life.
For fear of learning his ways and making a net ready for your soul.
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 agree in their wording for this verse, with no significant variations noted. The Septuagint maintains the same words as the Hebrew, reflecting a consistent understanding of the text.
פֶּן־ תֶּאֱלַ֥ף אֹֽרְחֹתָ֑יו וְלָקַחְתָּ֖ מוֹקֵ֣שׁ לְנַפְשֶֽׁךָ׃
6 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 22:25
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.
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
אָלַף (alaf) is a primitive root meaning to associate with, which encompasses the concepts of learning and teaching. The verb can be used in different forms: in the Qal stem, it means to learn, while in the Piel stem, it means to teach. This word captures the relationship between learning and instruction.
[אָלַף] vb. learn
Qal Impf.
Pi. teach
base
H502 אָלַף
502 'alph aw-lof'
a primitive root, to associate with; hence, to learn (and
causatively to teach):--learn, teach, utter.
אָלַף (a.laph) — to teach/learn.
1) to learn
1a) (Qal) to learn
1b) (Piel) to teach
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
אֹ֫רַח (orach) means 'way' or 'path,' and can refer to both literal and figurative routes in life, including one's manner of living or character. It also denotes a traveler or wayfarer. The word is derived from a root meaning a well-trodden road, and it encompasses various aspects of life’s journey.
אֹ֫רַח n.m. way, path
lit.
fig. path, way, of course & fortunes of life
fig. way, of mode of living, or character
by meton. traveller, wayfarer
base
H734 אֹ֫רַח way, path . lit.
. fig. path, way, of course & fortunes of life
. fig. way, of mode of living, or character
. by meton. traveller, wayfarer
734 'orach o'-rakh
from 732; a well-trodden road (literally or figuratively);
also a caravan:--manner, path, race, rank, traveller, troop,
(by-, high-)way.
see HEBREW for 0732
אֹ֫רַח (o.rach) — way.
1) way, path
1a) path, road
1b) the path, way, passing of life (fig.)
1c) way of living (fig.)
1d) traveller, wayfarer (meton)
Aramaic equivalent: o.rach (אֹ֫רַח "way" H0735)
N-cs | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
מוֹקֵשׁ (mowqesh) refers to a bait or lure used in trapping, particularly in a fowler's net, and can also mean a snare in a figurative sense. It is derived from a root meaning to catch, and its implications include a noose or hook for capturing animals. The entries consistently describe it as a snare or trap.
מוֹקֵשׁ n.m. prop. a bait or lure in a fowler's net; then fig. a snare
base
H4170 מוֹקֵשׁ prop. a bait or lure in a fowler's net; then fig. a snare
4170 mowqesh mo-kashe'
or moqesh {mo-kashe'}; from 3369; a noose (for catching
animals) (literally or figuratively): by implication, a hook
(for the nose):--be ensnared, gin, (is) snare(-d), trap.
see HEBREW for 03369
מוֹקֵשׁ (mo.qesh) — snare.
bait, lure, snare
N-ms — Noun common · masculine singular absoluteHNcmsa
snar (pach; pagis, but brochos, in 1Co 7:35): Over half a dozen Hebrew words are used to indicate different methods of taking birds and animals, of which the snare (pach) is mentioned oftener than any other. It was a noose of hair for small birds, of wire for larger birds or smaller animals. The snares were set in a favorable location and grain scattered to attract the attention of feathered creatures. They accepted the bribe of good feeding and walked into the snare, not suspecting danger. For this reason the snare became particularly applicable in describing a tempting bribe offered by men to lead their fellows into trouble, and the list of references is a long one, all of the same nature. See Ex 10:7; 1Sa 18:21; 28:9;
Snare
The expression (Amos 3:5), “Shall one take up a snare from the earth?” etc. (Authorized Version), ought to be, as in the Revised Version, “Shall a snare spring up from the ground?” etc. (See GIN.)
→ General scriptures concerning Am 3:5
→ FIGURATIVE
Of the evils in life of wicked people Job 18:8-10
Of the devices of evil people to deceive the righteous Ps 91:3; Jer 5:26
See AMBUSH
See CONSPIRACY
See PIT
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms