Proverbs 29:6 · Bible study
Proverbs 29:6 Commentary: The Snare of Sin and the Song of the Righteous
Hebrew · 8 what the commentators say
Meaning in one sentence
Proverbs 29:6 contrasts the self-entrapping snare of transgression with the righteous person's joy.
Research Summary
- Meaning: The wicked person becomes entangled in his own sin, while the righteous person can genuinely rejoice because he is free from sin’s condemning power and its entangling consequences.
- Key words: pesha‘ (transgression/rebellion), moqesh (snare/trap), tsaddiq (righteous/just), yarun (shout for joy), sameach (rejoice).
- Main debate: Whether the snare is the intrinsic consequence of sin or a divine punishment, and whether the righteous person’s joy is based on deliverance from the snare or on the positive fruit of righteousness.
- Theological theme: Sin is self-destructive; righteousness leads to liberty and joy. God’s moral order ensures that evil ultimately traps those who practice it, while the righteous have lasting gladness.
- Best use: As a caution against rationalizing small sins and as an encouragement to pursue holiness with the assurance that it leads to deep, durable joy.
Translation Comparison
BSB Berean Standard Bible 2020
An evil man is caught by his own sin, but a righteous one sings and rejoices.
WEB World English Bible 2000
An evil man is snared by his sin, but the righteous can sing and be glad.
KJV King James Version 1769
In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.
ASV American Standard Version 1901
In the transgression of an evil man there is a snare; But the righteous doth sing and rejoice.
YLT Young's Literal Translation 1898
In the transgression of the evil is a snare, And the righteous doth sing and rejoice.
Darby Darby Bible 1890
In the transgression of an evil man there is a snare; but the righteous shall sing and rejoice.
Douay-Rheims Douay-Rheims Bible 1899
A snare shall entangle the wicked man when he sinneth: and the just shall praise and rejoice.
Translations in other languages (10 available)
En la prevaricación del hombre malo hay lazo: mas el justo cantará y se alegrará.
Na transgressão do homem mau há uma armadilha; mas o justo se alegra e se enche de alegria.
Il y a un piège dans le péché de l’homme méchant,
Wenn ein Böser sündigt, verstrickt er sich selbst; aber ein Gerechter freut sich und hat Wonne.
In de overtreding eens bozen mans is een strik; maar de rechtvaardige juicht en is blijde.
Nella trasgressione del malvagio v’è un’insidia; ma il giusto canta e si rallegra.
Występek złego jest mu sidłem; ale sprawiedliwy śpiewa i weseli się.
В грехе злого человека - сеть для [него, а праведник веселится и радуется.
惡 人 犯罪，自陷網羅；惟獨義人 歡呼 喜樂。
In the steps of an evil man there is a net for him, but the upright man gets away quickly and is glad.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Proverbs 29:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this proverb sets a sharp contrast between two paths and their outcomes. The wicked person becomes snared by his own transgression (pesha‘, rebellion or breach of trust). Barnes notes that the offence “rising out of a confirmed habit of evil, becomes a snare for his destruction.” Gill adds that one sin leads to another, and the person is “implicated and held in the cords of his own iniquity.” The snare is not an external trap but the sin itself. The righteous, by contrast, can “sing and be glad.” This rejoicing, Matthew Henry observes, flows from walking at liberty and safety, kept from those snares or delivered out of them. The Cambridge Bible notes that the snare may have been laid for others (Psalm 9:15, 16), but the wicked is caught in it himself. The joy of the righteous is not gloating over the wicked’s downfall, but the gladness of a clear conscience and the freedom that comes from walking in God’s ways.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Intrinsic consequence: The transgression itself is the snare (Gill, Matthew Henry). The verbless clause favours this reading: in the transgression there is a snare.
- Divine judgment: The snare may be God’s retribution, as in Psalm 11:6. The wicked is caught by his own schemes (Cambridge Bible, referencing Psalm 9:15–16).
- Accentuation variant: An alternate reading separates the words so that the line reads 'in the transgression of a man is an evil snare' (Keil and Delitzsch mention this as a minority position).
What is clear: The proverb teaches that wickedness entraps the one who practices it, while the righteous experience genuine joy, grounded in their relationship with God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the snare | The wicked person’s transgression becomes a trap that leads to ruin. The snare is closely connected to the sin itself. | Some commentators (e.g., Gill, Cambridge) see the snare as intrinsic to the sin, one sin leads to another. Others emphasize that God’s judgment turns the evil man’s own schemes against him (Psalm 9:15). |
| Grounds of the righteous person’s joy | The righteous can sing and rejoice because they are free from the snare of sin and have peace with God. | Some focus on the immediate inward peace and clear conscience (Matthew Henry, Poole). Others point forward to eschatological deliverance and eternal happiness (Gill mentions singing on the brink of the grave). |
| Scope of 'righteous' | The righteous are those who live in covenant faithfulness and are declared upright by God. | Reformed traditions see the righteous as believers justified by faith and covered by Christ’s righteousness. Other traditions emphasize the actual moral character of the person. Both agree the righteous may stumble but are restored. |
Historical & Cultural Context
Proverbs 29:6 belongs to the wisdom tradition of ancient Israel, likely collected during the monarchy under Solomon. The book teaches the practical outworking of the fear of the Lord in everyday life, often through vivid contrasts between the righteous (tsaddiq) and the wicked (rasha‘). The image of a snare (moqesh) would have been familiar from hunting: a net or noose that traps a bird or animal. In wisdom literature, sin is portrayed as a hunter’s trap (Proverbs 5:22, Job 18:10). The wicked man’s transgression catches him unaware.
The verb “sing” (yarun) denotes a jubilant shout or cry of joy, like the Israelites sang at the Red Sea (Exodus 15:1). The pairing “sing and be glad” (yarun ve-sameach) appears elsewhere in hymns of deliverance (Psalm 132:16). The righteous person’s joy is vocal, communal, and rooted in God’s saving acts. This proverb sits in a context that contrasts the flatterer who spreads a net for his neighbor (v.5) and the judge who cares for the poor (v.7). It is not abstract morality but concrete decision: a life of rebellion leads to entanglement; a life of faithfulness produces genuine celebration.
Textual Notes
The consulted sources note no significant textual variants for this verse. However, Keil and Delitzsch discuss the Hebrew accentuation: the standard reading joins אִישׁ רָע ('ish ra‘, “evil man”) as an adjective-noun phrase, while an alternative accentuation treats the words separately, yielding “in the transgression of a man is an evil snare.” The majority of versions and commentators follow the first reading, which makes the strongest sense in context. The variant does not affect the essential contrast between the wicked and the righteous.
Reception History
This verse has been used extensively in teaching on the nature of sin and repentance. The Geneva Bible (1599) notes simply that the snare is in the transgression itself, emphasizing personal responsibility. Matthew Henry (1710) draws out the practical consolation for believers: the righteous may fall but are delivered and can still rejoice. Gill (1748) expands the joy to include thanksgiving for election, redemption, and eternal hope. Later Protestant commentaries consistently see this as a proverb that illustrates the self-destructive character of sin and the liberating power of a right relationship with God. The verse has also appeared in hymns that contrast the misery of sin with the joy of salvation, often citing the freedom of the forgiven sinner.
Preaching This Verse
Three-point outline
- The snare of transgression. Sin does not just promise trouble later; it is itself a trap. The wicked person is caught in a net of his own making, one sin leads to another, and the conscience becomes entangled in guilt and fear.
- The freedom of the righteous. The righteous are not sinless but live in a right relationship with God. Their sins are forgiven, and they are kept from falling into the snare. They walk at liberty (Matthew Henry).
- The grounds for singing. The righteous rejoice because their confidence is in the Lord. The joy flows from salvation, a clear conscience, and the hope of eternal life (Gill).
Five-point outline
- The nature of the snare: self-inflicted, not merely judicial.
- The deception of sin: it promises pleasure but delivers bondage.
- The deliverance of the righteous: God rescues them from the snare (Psalm 97:11).
- The expression of joy: shouting, singing, gladness, corporate and personal.
- The ultimate contrast: the wicked’s end vs. the righteous’s hope.
Illustration hooks
- A hunter who sets a trap for an animal but steps into it himself, his own cleverness becomes his downfall.
- A person who tells a lie to cover a mistake, then must tell more lies to maintain it, each one tightening the net until the truth finally catches them.
- Someone burdened by a secret sin who cannot enjoy even the good things in life, while someone who has confessed and been forgiven experiences genuine lightness and joy.
Questions your congregation is asking
- If sin is its own punishment, where does grace fit in?
- Is this promise of joy only for those who are morally upright, or can a struggling believer claim it?
- How do we experience joy when we still see sin’s effects in our lives?
Leading a Discussion
Proverbs 29:6 presents a stark choice: the way of transgression leads to a snare, while the way of righteousness leads to singing. This proverb is not merely moral advice; it is a description of how reality works in God’s world. As you discuss, notice the language of entrapment and liberation.
Discussion questions
- What does the word “snare” bring to mind? How does it describe the experience of sin?
- In what ways have you seen sin act as a trap in your own life or in others?
- How is the “singing and rejoicing” of the righteous different from the fleeting happiness the wicked might feel in their sin?
- The righteous can fall too (Proverbs 24:16). How does this proverb account for the righteous person’s restorations?
- What is the community dimension of the righteous person’s joy? Who else is affected?
- How can a small group help each other avoid the snare of transgression and cultivate genuine joy?
- How does the gospel of Jesus Christ fulfill both the warning and the promise of this verse?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 15:1 | Then Moses and the children of Israel sang this song to Yahweh, and said, “I will sing to Yahweh, for he has triumphed gloriously. He has thrown the horse and his rider into the sea. |
| Job 18:7 | The steps of his strength will be shortened. His own counsel will cast him down. |
| Job 18:10 | A noose is hidden for him in the ground, a trap for him on the path. |
| Psalms 11:6 | On the wicked he will rain blazing coals; fire, sulfur, and scorching wind shall be the portion of their cup. |
| Psalms 97:11 | Light is sown for the righteous, and gladness for the upright in heart. |
| Psalms 118:15 | The voice of rejoicing and salvation is in the tents of the righteous. “The right hand of Yahweh does valiantly. |
| Psalms 132:16 | I will also clothe her priests with salvation. Her saints will shout aloud for joy. |
| Proverbs 5:22 | The evil deeds of the wicked ensnare him. The cords of his sin hold him firmly. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes contrasts the wicked and the righteous by noting that the wicked’s habitual evil leads to their own destruction, while the righteous, even when they sin, receive forgiveness and can still rejoice in freedom from condemnation. Some understand the second line differently, as describing the joy of a clear conscience safe from all danger.
Cambridge Bible for Schools and Colleges Anglican 1880
Some who set traps for others end up caught in them themselves and suffer. This happens because their actions bring them pain unlike the joy felt by the righteous.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that the wicked are ensnared by their own sin—the transgression itself becomes their trap. The righteous, by contrast, respond with singing and rejoicing, showing that their inward
Gill's Exposition of the Bible Baptist 1748
Gill highlights that the righteous person's joy does not come from gloating over sinners' downfall but from being delivered from sin's snares through Christ. He describes an extensive, Christ-centered rejoicing—in Christ's righteousness, salvation, pardon, and all His offices and relations. This joy continues even at death's door.
Jamieson-Fausset-Brown Commentary Protestant 1871
Some read this verse as meaning that sin leads a person into trouble while the righteous continue to prosper and rejoice. Christians who hold this view point to Proverbs 12:13 as support for their understanding. Both seek to be faithful to Scripture.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch insist that the Hebrew accents join "wicked" with "man" as one phrase, not separating them into "evil snare." The
Lange's Commentary Reformed 1857
Lange emphasizes that the snare lies in the wicked person's own transgression, trapping him in his sin. The righteous, by contrast, rejoices in his own happy escape from danger, not in the downfall of others. This personal, self-referential focus distinguishes the two outcomes.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry emphasizes that sin itself is a trap—the wicked are caught in the very troubles their wrongdoing creates, making punishment begin within the act. By contrast, the righteous are freed from these snares and walk in safety, which is why they can genuinely sing and rejoice.