Proverbs 7:24–27, King James Version
Italic words were supplied in the English translation for clarity.
Proverbs 7:24–27
Do not let the heart turn toward her paths
contributes the claim, image, or instruction “Hearken unto me now therefore, O ye children, and attend to the words of my mouth”; by 7:27, it contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”. Together the unit concentrates on family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
Why this sits here
Proverbs 7:24–27 continues “A staged seduction moves toward slaughter” by carrying “Do not let the heart turn toward her paths” within the same sustained discourse, admonition, numbered form, or poem.
What helps us understand it
How this passage works
Proverbs 7:24–27Proverbs 7:24–27 is the reviewed unit “Do not let the heart turn toward her paths.” Its parallel lines, repeated address, comparison, or local cluster controls how each verse contributes without borrowing a neighboring unit's subject.
The unit opens “Hearken unto me now therefore, O ye children, and attend to the words of my mouth” and closes “Her house is the way to hell, going down to the chambers of death.”
Later material that clarifies it
Proverbs 8:1–11The house leading to death is followed by Woman Wisdom's public life-giving call.
Proverbs 7:27 is the reviewed hinge that connects this unit with Proverbs 8:1–11.
Place in the book
Proverbs as a wholeProverbs 7:24–27 belongs to “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.” The prologue teaches readers how to read the sayings: wisdom begins in reverent accountability, must be sought and practiced, and is dramatized as a life-giving woman whose public invitation competes with violent, deceptive, and deadly paths. This unit contributes family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence through its own received wording and form.
The received sequence places Proverbs 7:24–27 inside Proverbs 1:1–9:18; this unit opens “Hearken unto me now therefore, O ye children, and attend to the words of my mouth” and closes “Her house is the way to hell, going down to the chambers of death.” The unit's reviewed main point is: contributes the claim, image, or instruction “Hearken unto me now therefore, O ye children, and attend to the words of my mouth”; by 7:27, it contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”. Together the unit concentrates on family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
Proverbs 7:24–27 opens with “Hearken unto me now therefore, O ye children, and attend to the words of my mouth” and closes with “Her house is the way to hell, going down to the chambers of death.” Those endpoints show the unit's movement from opening claim to reviewed close.
How the passage moves
Development (7:24–27): adjacent lines test family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence through parallelism, contrast, motive, image, or consequence.
Close (7:27): the unit contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”, creating the next supported pause.
Why this reading fits
Exact verse-level work
Every line in Proverbs 7:24–27 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Proverbial proportion
The unit's instruction and observations concern family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence; they describe moral direction without explaining every exceptional outcome.
A needed correction
Reading Proverbs 7:24–27 as edited wisdom rather than a detached formula rules out these uses:
The saying does not command unconditional obedience to abuse, erase adult agency, idealize one household form, or give relatives ownership over another person.
The saying does not demean women, blame targets of exploitation, excuse sexual coercion, impose a universal domestic role, or make male desire the measure of a woman's worth.
The saying does not require silence about abuse, guarantee that gentle words stop danger, or make a harmed person responsible for another's aggression.
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 7:24–27.
What remains true
Family relationships can transmit wisdom and responsibility, but their authority remains accountable to truth, safety, and justice. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
How this should shape us
How does the application follow proportionately?
Practice mutual listening, clear expectations, dependable care, and boundaries that protect every member's dignity and safety. Practice consent, mutual fidelity, truthful boundaries, economic respect, and accountability for the person who holds greater social power. Pause, verify, listen, and choose truthful speech fitted to the hearer, timing, risk, and public consequences. In 7:24–27, let the concrete wording “Hearken unto me now therefore, O ye children, and…” keep that response tied to the people, action, comparison, or consequence actually named.
Teach it back
Explain Proverbs 7:24–27 in your own words. Identify its form and collection, trace one line from role through contextual meaning and enduring truth to application, name one uncertainty, and reject one misuse explicitly.
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Go deeper
The explanation above is meant to stand on its own. Open these notes only if you want language, history, disagreements, or source locations.
Read it sentence by sentenceEach line inside the larger movement
Exact verse-level work
Every line in Proverbs 7:24–27 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Collection context
The superscription and placement identify this unit inside “Purpose, parental discourses, and the rival invitations of Wisdom and Folly”: The prologue teaches readers how to read the sayings: wisdom begins in reverent accountability, must be sought and practiced, and is dramatized as a life-giving woman whose public invitation competes with violent, deceptive, and deadly paths.
Proverbial proportion
The unit's instruction and observations concern family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence; they describe moral direction without explaining every exceptional outcome.
What the first readers would have understoodRelevant history and culture
Edited wisdom and social setting
This unit belongs to purpose, parental discourses, and the rival invitations of wisdom and folly. Aitken's printed pages 405-422 and the book-specific sources identify family, community, agricultural, commercial, scribal, court, and royal settings as relevant possibilities without proving one setting for every saying.
How certain? probableEarlier Scripture and inherited backgroundSupported quotations, allusions, and inherited ideas
Israelite wisdom setting
The unit's first horizon is Israel's wisdom collection under fear of the LORD. Torah-shaped justice, creation, household teaching, royal responsibility, and community life may inform the language, but no cross-reference overrides this unit's own parallelism and collection role.
How certain? probableHow this connects with the rest of ScriptureThe passage's own meaning remains primary
Responsible canonical location
Within the received book, The prologue teaches readers how to read the sayings: wisdom begins in reverent accountability, must be sought and practiced, and is dramatized as a life-giving woman whose public invitation competes with violent, deceptive, and deadly paths. This local unit is read through that movement before broader canonical comparison.
How certain? probableWhere careful interpreters disagreeThe strongest options and their difficulties
Where do careful readers disagree?
Best judgment: Interpreters debate composition date, social setting, the relation of parental voices to personified Wisdom, and specific lexical or textual questions. The present judgment follows the received discourse while keeping those historical reconstructions probable or uncertain rather than settled.
How certain? probableTheology that emerges from this passageConclusions drawn after reading the complete section
Theological contribution
The unit places practical wisdom under a moral order answerable to the LORD: Family relationships can transmit wisdom and responsibility, but their authority remains accountable to truth, safety, and justice. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm.
How certain? strongTheological contribution
Within Purpose, parental discourses, and the rival invitations of Wisdom and Folly, contributes the claim, image, or instruction “Hearken unto me now therefore, O ye children, and attend to the words of my mouth”; by 7:27, it contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”. Together the unit concentrates on family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
How certain? strongCommon ways this passage gets misusedFair explanation, context check, and stronger reading
The saying does not command unconditional obedience to abuse, erase adult agency, idealize one household form, or give relatives ownership over another person.
A compact saying is easy to detach and universalize.
Within purpose, parental discourses, and the rival invitations of wisdom and folly, contributes the claim, image, or instruction “Hearken unto me now therefore, O ye children, and attend to the words of my mouth”; by 7:27, it contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”. Together the unit concentrates on family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Family relationships can transmit wisdom and responsibility, but their authority remains accountable to truth, safety, and justice. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “Hearken unto me now therefore, O ye children, and attend to the words of my mouth”; by 7:27, it contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”. Together the unit concentrates on family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
The saying does not demean women, blame targets of exploitation, excuse sexual coercion, impose a universal domestic role, or make male desire the measure of a woman's worth.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within purpose, parental discourses, and the rival invitations of wisdom and folly, contributes the claim, image, or instruction “Hearken unto me now therefore, O ye children, and attend to the words of my mouth”; by 7:27, it contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”. Together the unit concentrates on family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Family relationships can transmit wisdom and responsibility, but their authority remains accountable to truth, safety, and justice. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “Hearken unto me now therefore, O ye children, and attend to the words of my mouth”; by 7:27, it contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”. Together the unit concentrates on family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
The saying does not require silence about abuse, guarantee that gentle words stop danger, or make a harmed person responsible for another's aggression.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within purpose, parental discourses, and the rival invitations of wisdom and folly, contributes the claim, image, or instruction “Hearken unto me now therefore, O ye children, and attend to the words of my mouth”; by 7:27, it contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”. Together the unit concentrates on family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Family relationships can transmit wisdom and responsibility, but their authority remains accountable to truth, safety, and justice. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “Hearken unto me now therefore, O ye children, and attend to the words of my mouth”; by 7:27, it contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”. Together the unit concentrates on family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 7:24–27.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within purpose, parental discourses, and the rival invitations of wisdom and folly, contributes the claim, image, or instruction “Hearken unto me now therefore, O ye children, and attend to the words of my mouth”; by 7:27, it contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”. Together the unit concentrates on family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Family relationships can transmit wisdom and responsibility, but their authority remains accountable to truth, safety, and justice. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “Hearken unto me now therefore, O ye children, and attend to the words of my mouth”; by 7:27, it contributes the claim, image, or instruction “Her house is the way to hell, going down to the chambers of death”. Together the unit concentrates on family teaching, responsibility, and mutual care, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
Research trail and exact locationsThe source record behind this section
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Proverbs 7:24–27, repository-pinned eng-kjv2006 USFM-derived corpus
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 7:24-7:27
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
NET Bible Proverbs PDF, printed pp. 1097-1098, exact tc/tn/sn entries attached to 7:24–27
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 7:24–27 and the Purpose, parental discourses, and the rival invitations of Wisdom and Folly outline
Supports: One tested account of urban imagery and continuity across the book without inferring one composition setting.
Dell, ‘Wisdom and Folly in the city,’ SJT 69.4 (2016), pp. 389-401, sections on maxims, social indicators, Proverbs 1-9, and conclusion relevant to Proverbs 7:24–27
Supports: Feminist and literary review of Wisdom, Folly, Strange Woman, mothers, wives, women in sentence sayings, and the closing woman of strength.
Hartwell, Wisdom, strange or somewhere in between (Birmingham PhD, 2017), pp. 13-25, 132-171, 172-204, 205-244, and 245-260 as relevant to the gendered figures and sayings in Proverbs 7:24–27
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Exact location: Proverbs 7:24–27, repository-pinned eng-kjv2006 USFM-derived corpus
Open source ↗hebrew text and morphology
Open Scriptures Hebrew Bible: Proverbs
Open Scriptures
Open Scriptures, release 2.2
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Exact location: Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 7:24-7:27
Open source ↗translation and translator notes
NET Bible: Proverbs with translators' notes
Biblical Studies Press
Biblical Studies Press, 2006
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
Exact location: NET Bible Proverbs PDF, printed pp. 1097-1098, exact tc/tn/sn entries attached to 7:24–27
Open source ↗modern critical commentary
Proverbs
K. T. Aitken
Oxford University Press, in The Oxford Bible Commentary, 2001
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Exact location: Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 7:24–27 and the Purpose, parental discourses, and the rival invitations of Wisdom and Folly outline
Open source ↗peer reviewed journal article
Wisdom and Folly in the city: exploring urban contexts in the book of Proverbs
Katharine J. Dell
Scottish Journal of Theology 69.4, 2016
Supports: One tested account of urban imagery and continuity across the book without inferring one composition setting.
Exact location: Dell, ‘Wisdom and Folly in the city,’ SJT 69.4 (2016), pp. 389-401, sections on maxims, social indicators, Proverbs 1-9, and conclusion relevant to Proverbs 7:24–27
Open source ↗open access doctoral thesis
Wisdom, strange or somewhere in between: in search of a real woman in the Book of Proverbs
Jeanette May Hartwell
University of Birmingham, 2017
Supports: Feminist and literary review of Wisdom, Folly, Strange Woman, mothers, wives, women in sentence sayings, and the closing woman of strength.
Exact location: Hartwell, Wisdom, strange or somewhere in between (Birmingham PhD, 2017), pp. 13-25, 132-171, 172-204, 205-244, and 245-260 as relevant to the gendered figures and sayings in Proverbs 7:24–27
Open source ↗