King James Version
Proverbs 7
27 verses with commentary
A Father's Warning Against the Adulterous Woman
My son, keep my words, and lay up my commandments with thee.
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Keeping commandments as life itself demonstrates their vital importance. The Hebrew 'shamar' (keep) implies guarding treasure, not merely obeying rules. God's law becomes precious when we recognize it as the path to flourishing, not onerous restriction.
Keep my commandments, and live; and my law as the apple of thine eye.
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This command uses vivid imagery to emphasize treasuring God's commandments. 'Keep my commandments, and live' directly links obedience to life—a recurring biblical theme. 'Keep my law as the apple of thine eye' uses 'apple' (literally the pupil or center of the eye), which we instinctively protect. The imagery teaches: guard God's law with the same reflexive care you protect your eyes. Any threat to the eye triggers instant protective response; similarly, any threat to God's commandments should provoke immediate defense. This vivid metaphor appears elsewhere (Deuteronomy 32:10; Psalm 17:8; Zechariah 2:8) to describe something precious requiring utmost protection.
Bind them upon thy fingers, write them upon the table of thine heart.
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This verse commands binding God's commandments 'upon thy fingers' and writing them 'upon the table of thine heart.' The Hebrew 'qashar' (bind) and 'kathab' (write) indicate permanent, intimate attachment. This echoes Deuteronomy 6:8 and anticipates the new covenant promise of God's law written on hearts (Jeremiah 31:33). From a Reformed perspective, this points to sanctification—the ongoing work of the Holy Spirit impressing God's truth upon the believer's affections and actions. External symbols must lead to internal transformation.
Say unto wisdom, Thou art my sister; and call understanding thy kinswoman:
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Calling wisdom 'sister' and understanding 'kinswoman' suggests intimate, familial relationship. This personification of wisdom anticipates Proverbs 8-9, where wisdom calls out in the streets. The closest human relationships become metaphor for the believer's bond with divine truth.
That they may keep thee from the strange woman, from the stranger which flattereth with her words.
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Wisdom serves as protection 'from the strange woman' (Hebrew 'zarah')—the adulteress who represents all forbidden and destructive paths. The parallel between 'keep thee' and 'preserve thee' emphasizes comprehensive protection. Reformed theology sees this strange woman as a type of all worldly seductions that promise pleasure but deliver death. Wisdom, rooted in the fear of the Lord, is our defense against temptation. This connects to 1 Corinthians 10:13—God provides a way of escape from temptation.
For at the window of my house I looked through my casement,
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The adulteress 'flattereth with her words'—Hebrew 'chalaq' means to make smooth or slippery. Flattery is deceptive speech designed to manipulate through false praise. From a Reformed perspective, this illustrates how sin appeals to pride and self-deception. The devil, like the adulteress, uses smooth words to make sin appear attractive and harmless. This warning applies beyond sexual sin to all forms of seduction away from God's truth—false teaching, worldly philosophies, and self-justifying rationalizations.
And beheld among the simple ones, I discerned among the youths, a young man void of understanding, the youths: Heb. the sons
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Among the simple ones, the youth void of understanding - observation of the naive young man about to fall into adultery's trap. The 'simple' (peti) and 'void of understanding' (chasar-lev - lacking heart/sense) characterize one vulnerable to seduction. Youth and inexperience create vulnerability requiring wisdom's protective instruction. The verse begins an extended illustration (vv.6-23) demonstrating adultery's deadly seduction.
Passing through the street near her corner; and he went the way to her house,
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The path to sin is described as passing 'near her corner' and taking 'the way to her house.' Sin rarely happens instantly; it begins with proximity and small compromises. The Reformed understanding of progressive sanctification recognizes that we must avoid the path to sin, not just the act itself. Joseph fled from Potiphar's wife (Genesis 39:12), exemplifying this wisdom. This verse teaches that victory over temptation often means avoiding situations where we're vulnerable, not trusting our strength when already near danger.
In the twilight, in the evening , in the black and dark night: in the evening: Heb. in the evening of day
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Sin's timing is strategic—'in the twilight, in the evening, in the black and dark night.' Darkness provides cover for deeds that cannot withstand light. Jesus declared Himself the light of the world (John 8:12), and John writes that those who practice evil hate the light (John 3:19-20). This verse reveals sin's furtive nature and our responsibility to walk in the light. Reformed theology emphasizes that the unregenerate naturally love darkness, while the regenerate are called to walk as children of light (Ephesians 5:8).
And, behold, there met him a woman with the attire of an harlot, and subtil of heart.
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A woman meets him dressed as a prostitute with crafty heart. The Hebrew 'tavnith' (attire/adornment) and 'natsar lev' (guarded/crafty heart) describe calculated seduction. External presentation and internal calculation combine for entrapment. This woman isn't accidentally tempting but deliberately predatory. The seducer studies prey, plans approach, calculates strategy. Temptation is often sophisticated attack, not random accident.
(She is loud and stubborn; her feet abide not in her house:
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She is loud and stubborn; her feet don't stay home. The Hebrew 'hamah' (loud/tumultuous) and 'sarar' (stubborn/rebellious) describe disorderly character. Restlessness ('feet abide not in her house') indicates rejection of domestic contentment. This isn't cultural patriarchy but wisdom recognizing that contentment produces stability while restlessness produces moral vulnerability. Constantly seeking external stimulation prevents internal cultivation.
Now is she without, now in the streets, and lieth in wait at every corner.)
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Now in the streets, now in the squares, lurking at every corner. The Hebrew 'arab' (lie in wait/ambush) describes predatory positioning. The seductress strategically places herself where targets gather. This isn't passive availability but active hunting. Temptation often involves environmental engineering - placing ourselves where we know we're vulnerable. Wisdom requires avoiding dangerous places, not testing our resistance in them.
So she caught him, and kissed him, and with an impudent face said unto him, with: Heb. she strengthened her face and said
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She seizes him, kisses him, and with brazen face says... The Hebrew 'chazaq' (seize/grasp) and 'nashaq' (kiss) indicate aggressive initiative. 'Strengthened her face' ('heez paneyha') means bold, shameless, brazen. This woman doesn't wait passively but pursues aggressively. Modern culture increasingly normalizes female sexual aggression, but biblical wisdom recognizes this as predatory reversal of God's design. Seduction inverts proper order.
I have peace offerings with me; this day have I payed my vows. I have: Heb. Peace offerings are upon me
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I had to offer peace offerings; today I've paid my vows. The Hebrew 'zebach shelamim' (peace offerings) and 'shalam neder' (fulfill vows) invoke religious language. The seductress claims piety while planning sin. Portions of peace offerings returned to offerers for celebratory meals, which she uses as pretext for entertaining her target. This illustrates hypocrisy - using religious observance as cover for immorality.
Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee.
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So I came out to meet you, to seek your face, and I've found you. The Hebrew 'shachar' (seek early/diligently) and 'matsa' (find) describe intentional pursuit. The seductress flatters her target - you're special, I specifically sought you. This personalized approach disarms resistance. Flattery makes us feel valued, lowering defenses. Seduction often involves making targets feel uniquely special and desired.
I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt.
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I've decked my bed with coverings, colored linens from Egypt. The Hebrew 'ramad' (spread/deck) and 'chatul' (striped/colored) describe luxurious preparation. Egyptian linens were premium import goods. This verse emphasizes sensory seduction - visual beauty, textile luxury, exotic imports. Seduction appeals to senses and aesthetics. What looks beautiful can be morally deadly.
I have perfumed my bed with myrrh, aloes, and cinnamon.
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I've perfumed my bed with myrrh, aloes, and cinnamon. The Hebrew 'noph' (sprinkle/perfume) and exotic spices create sensory seduction. Myrrh, aloes, cinnamon were expensive imports creating luxurious aromatics. The seductress appeals comprehensively to senses - visual beauty (v.16), aromatic pleasure (v.17), later sexual gratification (v.18). Temptation engages multiple dimensions simultaneously. Resisting requires recognizing comprehensive assault and responding with equally comprehensive commitment to wisdom.
Come, let us take our fill of love until the morning: let us solace ourselves with loves.
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Come, let's drink deeply of love until morning; let's delight in love. The Hebrew 'ravah' (drink deeply/saturate) and 'alaz' (rejoice/delight) describe indulgent pleasure. The invitation is to unbounded sensual enjoyment. 'Until morning' indicates extended encounter. Seduction promises pleasure without consequences, intensity without commitment. It offers what marriage legitimately provides but divorces pleasure from covenant context.
For the goodman is not at home, he is gone a long journey:
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For my husband is not at home; he's gone on a long journey. The Hebrew 'iysh' (husband/man) and 'derek rachowq' (long journey/way) indicate assured absence. The seductress promises safety through circumstance - no one will know. Sin feels safer when detection seems impossible. But hidden sin isn't consequence-free. God sees all, and 'be sure your sin will find you out' (Numbers 32:23).
He hath taken a bag of money with him, and will come home at the day appointed. with: Heb. in his hand the day: or, the new moon
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He took a bag of money; he'll return on the appointed day. The Hebrew 'tserowr hakkeseph' (bundle of silver) indicates substantial funds for extended travel. The 'appointed day' ('yowm hakkese') is distant future. This verse reinforces v.19's assurance of safety through absence. Seduction often involves timing calculations - when's it safe to sin? But moral reality doesn't depend on human detection. God's omniscience makes all sin visible, all secret things known.
With her much fair speech she caused him to yield, with the flattering of her lips she forced him.
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With much seductive speech she persuades him; with flattering lips she seduces. The Hebrew 'leqach' (persuasive speech/instruction) and 'chelqah' (flattery/smoothness) describe verbal seduction. Repetition emphasizes the point: smooth words seduce. Earlier verses described visual, sensory, circumstantial seduction; now comes verbal. Comprehensive assault on multiple fronts. Seduction is sophisticated, multi-dimensional attack on wisdom.
He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; straightway: Heb. suddenly
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He follows her suddenly, as an ox to slaughter, as a fool to stocks for correction. The Hebrew 'pitom' (suddenly/instantly) and 'tevach' (slaughter) describe swift movement toward doom. The ox imagery portrays ignorant domesticated animal approaching its death. The fool in stocks awaits punishment. Both illustrations depict foolish movement toward certain destruction. Seduction succeeds by blinding targets to obvious danger.
Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.
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Till an arrow pierces his liver, as a bird rushes into a snare, not knowing it will cost his life. The Hebrew 'chets' (arrow) and 'pach' (snare/trap) continue destruction imagery. Liver-piercing produces mortal wound. Bird flying into snare seeks food, finds death. Both images emphasize fatal consequences arising from ignorant pursuit of apparent goods. Seduction offers pleasure but delivers death. Fools see bait, not trap.
Hearken unto me now therefore, O ye children, and attend to the words of my mouth.
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Now therefore, children, listen to me; attend to my words. The Hebrew 'shama' (hear/obey) and 'qashav' (attend/heed) command responsive attention. After extensive warning about sexual seduction (7:6-23), Solomon directly exhorts his audience: learn from this! Observing others' folly should teach without personally experiencing destruction. Wisdom learns from others' mistakes; folly requires personal catastrophe to learn.
Let not thine heart decline to her ways, go not astray in her paths.
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Let not your heart turn to her ways; don't stray into her paths. The Hebrew 'satah' (turn aside/deviate) and 'ta'ah' (err/wander) warn against directional departure. Heart-turning precedes foot-wandering. First internal desire, then external action. Guard the heart, and behavior follows. Proverbs 4:23 commands: 'Keep thy heart with all diligence; for out of it are the issues of life.' Heart purity produces life purity.
For she hath cast down many wounded: yea, many strong men have been slain by her.
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For she has cast down many wounded; numerous are her slain. The Hebrew 'naphal' (fall/cast down) and 'chalal' (slain/pierced) describe casualties of sexual sin. This isn't isolated incident but pattern - many wounded, strong men slain. Sexual temptation destroys broadly and consistently. No one is immune; the strong fall as easily as the weak. This warns: don't presume on your strength; many stronger have fallen.
Her house is the way to hell, going down to the chambers of death.
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Her house is the way to Sheol, descending to chambers of death. The Hebrew 'sheowl' (grave/death/underworld) and 'maweth' (death) describe final destination. Sexual sin's path descends progressively deeper into destruction. It's not lateral movement but downward spiral. Each step leads lower until arriving at death's chambers. The path seems pleasurable but terminates in destruction. Proverbs 5:5 similarly warns: 'Her feet go down to death; her steps take hold on hell.'