What number verse is Proverbs 23:27 in the Bible?

Proverbs 23:27 is the 17,072nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Proverbs 23:27 sits at position 17,072.

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Proverbs 23:27

Q: Who is the "strange woman" mentioned in Proverbs 23:27?

The "strange woman" (Hebrew: nokrîy) in Proverbs is primarily an adulteress or harlot, someone who operates outside the moral and covenantal boundaries of Israelite society. While the term can literally refer to a foreign woman, its deeper meaning in Proverbs often signifies someone whose ways are "strange" or alien to God's wisdom and established order. She represents a seductive force that draws individuals away from the path of righteousness, leading them into destructive relationships and spiritual unfaithfulness. She embodies folly, in stark contrast to the personified Wisdom found throughout the book, and her path leads to death and ruin, as vividly illustrated in passages like Proverbs 7:6-27.

23:2823:28

Translation

King James Version

For a whore is a deep ditch; and a strange woman is a narrow pit.

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KJV (with Strong's)

For a whore ^H2181 is a deep ^H6013 ditch ^H7745; and a strange woman ^H5237 is a narrow ^H6862 pit ^H875.

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Complete Jewish Bible

A prostitute is a deep ditch, and a forbidden woman like a narrow well.

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Berean Standard Bible

For a prostitute is a deep pit, and an adulteress is a narrow well.

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American Standard Version

For a harlot is a deep ditch; And a foreign woman is a narrow pit.

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World English Bible Messianic

For a prostitute is a deep pit; and a wayward wife is a narrow well.

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Geneva Bible (1599)

For a whore is as a deepe ditche, and a strange woman is as a narrowe pitte.

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Young's Literal Translation

For a harlot is a deep ditch, And a strange woman is a strait pit.

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Study This Verse

SUMMARY

Proverbs 23:27 delivers a stark and graphic warning against the perils of sexual immorality, vividly portraying the "whore" or "strange woman" not merely as a temptation but as a treacherous, inescapable trap. Through potent metaphorical language, the proverb underscores the profound danger and devastating consequences of succumbing to illicit sexual desires, emphasizing that what appears alluring on the surface is, in reality, a deep and confining pit from which escape is exceedingly difficult and often impossible. It serves as a potent call to discretion, self-control, and purity, highlighting the ruinous end of those who fall prey to such destructive temptations.

CONTEXT

Literary Context: This verse is situated within a significant collection of wisdom literature, specifically within a section of Proverbs (chapters 22-24) often designated as "the words of the wise." This segment comprises practical instructions, moral admonitions, and ethical guidelines intended to shape the character and conduct of the young man. Immediately preceding this proverb, the text addresses the dangers of gluttony and drunkenness, urging self-control and moderation in appetites. The theme of the "strange woman" or "adulteress" is a pervasive and critical motif throughout the entire book of Proverbs, consistently presented as the antithesis of wisdom and a primary threat to the young man's pursuit of righteousness and a flourishing life. Proverbs 23:27 functions as a particularly forceful and visceral metaphor, intensifying the recurring warning by depicting the adulteress not merely as a source of temptation but as an active, deadly snare from which there is little hope of escape.
Historical & Cultural Context: In ancient Israelite society, the family unit was the foundational pillar, and its integrity was paramount. Marriage was a sacred covenant, and adultery was considered a grave offense, often punishable by death, as it threatened lineage, property rights, and the social fabric. The "strange woman" (Hebrew: nokrîy) could literally refer to a foreign woman, but more broadly and significantly in Proverbs, it denotes someone whose moral and ethical framework lies outside the covenant community's established norms. Such a woman operates without the protective and accountability structures of a righteous family and community, making her influence particularly dangerous. The imagery of "deep ditches" and "narrow pits" draws upon common ancient experiences: pits were used for trapping animals, for storing water (wells), or as dungeons. All these contexts evoke confinement, danger, and potential death, making the metaphor immediately relatable and terrifying to the original audience.
Key Themes: Proverbs 23:27 powerfully contributes to several overarching themes prevalent throughout the book of Proverbs. The most prominent is The Destructive Nature of Immorality, particularly sexual sin. The vivid imagery of the "deep ditch" and "narrow pit" unequivocally conveys not just inconvenience or difficulty, but rather inescapable entrapment, severe suffering, and ultimate destruction, emphasizing the profound danger and ruin associated with illicit sexual relationships. This leads directly to the theme of Entrapment and Inescapability: the metaphors highlight that once one succumbs to the snare of the adulteress, escape is exceedingly difficult, if not impossible, underscoring the insidious nature of such sin, where initial allure quickly gives way to a confining and destructive reality. Implicit in this stark warning is a fundamental Call to Wisdom and Discretion, urging individuals, especially young men, to exercise self-control, discernment, and moral fortitude to avoid these perilous moral pitfalls. Proverbs consistently urges readers to choose the path of righteousness and wisdom over folly and sin, as seen in the foundational principle that wisdom is the principal thing. This verse serves as a vivid illustration of the folly and its dire consequences that wisdom seeks to prevent.

EXPOSITION AND ANALYSIS

Key Word Analysis

whore (Hebrew, zânâh', H2181): This primitive root describes someone who is "highly-fed and therefore wanton," primarily referring to a female who commits adultery or fornication. Figuratively, it is also used to describe idolatry, portraying the Jewish people as unfaithful to Jehovah, their divine spouse. The term encapsulates both literal sexual promiscuity and spiritual unfaithfulness, signifying a departure from covenant loyalty and moral purity.
strange woman (Hebrew, nokrîy', H5237): Derived from a root meaning "strange," this term describes someone foreign, non-relative, or adulterous. It implies a person whose ways, principles, or identity are outside the familiar, established, or covenantal norms. In this context, it refers to an adulteress or harlot, emphasizing her alienation from the community's moral standards and her dangerous, disruptive influence.
narrow (Hebrew, tsar', H6862): This word signifies something constricted, tight, or difficult. As a noun, it can refer to a "tight place," often used figuratively to denote trouble, anguish, or distress. When applied to the "pit," it intensifies the imagery of inescapable confinement and severe difficulty, suggesting that once ensnared, there is little room for maneuver or escape, leading to a state of profound distress and ruin.

Verse Breakdown

"For a whore [is] a deep ditch": This clause introduces the first powerful metaphor, likening a promiscuous woman to a "deep ditch." A ditch, or pit (Hebrew: shûwchâh), was commonly a hidden trap, often dug to ensnare animals or enemies. The adjective "deep" (Hebrew: ʻâmôq) emphasizes the profound difficulty of escape once one has fallen in. This imagery conveys that the initial allure of the harlot is deceptive; what appears to be an easy or pleasurable path is, in reality, a perilous, concealed trap designed for destruction, from which extrication is arduous, if not impossible.
"and a strange woman [is] a narrow pit": The second clause employs a parallel metaphor, equating the "strange woman" (an adulteress or one whose ways are outside moral boundaries) with a "narrow pit" (Hebrew: bᵉʼêr). A pit, particularly a well, could be a place of confinement or death. The addition of "narrow" (Hebrew: tsar) intensifies the sense of entrapment and inescapable doom. This suggests that the consequences of engaging with such a woman are not merely difficult but confining and suffocating, leading to a state of severe distress, spiritual or physical death, and a complete lack of freedom or easy way out.

Literary Devices

Proverbs 23:27 is rich in literary devices that amplify its urgent warning. The primary device is Metaphor, where the "whore" is directly equated to a "deep ditch" and the "strange woman" to a "narrow pit." These comparisons are not merely illustrative but assert an identity between the temptress and the trap, emphasizing that the woman herself embodies the danger and destructive power. This verse also employs Synonymous Parallelism, a hallmark of Hebrew poetry, where the second line reiterates and intensifies the thought of the first line using different but related terms ("whore" / "strange woman"; "deep ditch" / "narrow pit"). This repetition reinforces the message and deepens its impact, creating a sense of inescapable doom. Furthermore, there is an element of Hyperbole in the vividness of the imagery. While the consequences of sexual sin are indeed severe, describing them as an inescapable "deep ditch" and "narrow pit" uses exaggerated language to underscore the extreme danger and the near-impossibility of recovery once ensnared, thereby impressing upon the reader the profound gravity of the warning.

THEOLOGICAL AND THEMATIC CONNECTIONS

Proverbs 23:27 powerfully underscores the biblical emphasis on sexual purity and covenant faithfulness. The "whore" and "strange woman" represent not only literal sexual temptation but also a broader spiritual unfaithfulness, echoing the prophetic imagery where idolatry is depicted as spiritual whoredom against God, the divine Husband. This verse highlights that sin, particularly sexual sin, is not a trivial matter but a deceptive snare that leads to profound spiritual, emotional, relational, and often physical ruin. It speaks to the insidious nature of temptation, where initial allure gives way to a confining and destructive reality, reinforcing the truth that the path of folly inevitably leads to death and separation from the life-giving wisdom of God.

REFLECTION AND APPLICATION

In a contemporary world saturated with sexualized media, often permissive cultural norms, and the pervasive influence of digital temptations, the ancient warning of Proverbs 23:27 remains profoundly relevant and urgently needed. This verse serves as a stark reminder that what may appear as a fleeting pleasure, an exciting diversion, or a harmless indulgence is, in reality, a perilous trap designed for profound destruction. It calls believers to a radical vigilance over their hearts and minds, recognizing that the insidious nature of sexual temptation can quickly lead to spiritual bondage, emotional devastation, relational ruin, and even physical consequences. To avoid falling into these "deep ditches" and "narrow pits," we are called to prioritize purity, uphold God's divine design for sexual intimacy within the sanctity of marriage, and cultivate discernment to recognize the long-term, devastating consequences hidden beneath the surface of immediate gratification. This proverb urges us to choose the path of wisdom and purity, thereby avoiding the moral compromises that lead to confinement and despair, and instead embracing the freedom, blessing, and flourishing life found in obedience to God's life-giving Word.

Questions for Reflection

How does the imagery of a "deep ditch" and "narrow pit" challenge my perception of sexual sin as merely a minor transgression or a private matter?
In what specific ways does contemporary culture normalize or glamorize behaviors that Proverbs identifies as "deep ditches" or "narrow pits" of destruction?
What practical and spiritual steps can I take to "guard my heart" and mind against the subtle and overt temptations of sexual immorality in my daily life?
How does understanding the long-term, inescapable consequences of sin, as vividly depicted in this verse, strengthen my resolve to pursue purity and faithfulness to God's standards?

FAQ

Who is the "strange woman" mentioned in Proverbs 23:27?

Answer: The "strange woman" (Hebrew: nokrîy) in Proverbs is primarily an adulteress or harlot, someone who operates outside the moral and covenantal boundaries of Israelite society. While the term can literally refer to a foreign woman, its deeper meaning in Proverbs often signifies someone whose ways are "strange" or alien to God's wisdom and established order. She represents a seductive force that draws individuals away from the path of righteousness, leading them into destructive relationships and spiritual unfaithfulness. She embodies folly, in stark contrast to the personified Wisdom found throughout the book, and her path leads to death and ruin, as vividly illustrated in passages like Proverbs 7:6-27.

Why does the proverb use such strong and vivid imagery like "deep ditch" and "narrow pit"?

Answer: The strong imagery of a "deep ditch" and "narrow pit" is used to convey the extreme danger and inescapable consequences of sexual immorality. These metaphors are not merely descriptive but are intended to evoke a visceral sense of dread, confinement, and entrapment. A "deep ditch" suggests a hidden, unexpected trap from which escape is profoundly difficult, while a "narrow pit" implies a confining, suffocating space of no return, where one is utterly helpless. This vivid and unsettling language underscores the severity of the sin, highlighting that what might appear alluring or pleasurable on the surface is, in reality, a deadly snare that leads to profound ruin, spiritual death, and a loss of freedom, thereby emphasizing the urgency and gravity of the warning.

Is this proverb only about literal sexual sin, or does it have broader implications?

Answer: While Proverbs 23:27 directly addresses literal sexual sin, its implications extend significantly beyond the physical act. In biblical theology, particularly in the prophetic books, spiritual unfaithfulness to God (idolatry) is often depicted using the metaphor of whoredom or adultery (e.g., Ezekiel 16). Therefore, the "strange woman" can also represent any temptation, ideology, or worldly pursuit that lures one away from single-hearted devotion to God. Just as literal sexual sin can entrap and destroy, so too can spiritual idolatry or the pursuit of worldly pleasures and values lead one into a "deep ditch" of spiritual bondage, moral compromise, and separation from God's life-giving presence and wisdom.

CHRIST-CENTERED FULFILLMENT

Proverbs 23:27, with its stark warning against the "deep ditch" and "narrow pit" of sexual immorality, finds its ultimate fulfillment and profound solution in the person and work of Jesus Christ. He is the very embodiment of divine wisdom, offering the true path of life that entirely avoids such destructive snares. While the Old Testament law condemned adultery and fornication, Jesus deepened the understanding of purity, declaring that lustful thoughts themselves constitute adultery of the heart, as revealed in His Sermon on the Mount (Matthew 5:28). He did not merely warn against the pit but provided the means of escape and the divine power to live a life of genuine purity. Through His atoning sacrifice on the cross, Christ redeems those ensnared by sin, offering profound forgiveness and liberating freedom from the very power of temptation and its destructive consequences. The indwelling Holy Spirit, given to all believers, empowers them to mortify the deeds of the flesh and to overcome the desires that lead to sin, enabling them to walk in newness of life and to resist the allure of the "strange woman" or any form of spiritual unfaithfulness (Romans 8:13). Furthermore, Christ's pure and covenantal relationship with the Church, His spotless bride (Ephesians 5:25-27), stands in stark contrast to the unfaithfulness depicted in Proverbs, calling believers to a life of singular devotion and holy purity, anticipating the ultimate marriage supper of the Lamb (Revelation 19:7-9). Thus, Christ is not only the ultimate warning against the pit but also the Way, the Truth, and the Life who leads us out of all pits of sin and into eternal communion with God Himself.

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Commentary on Proverbs 23 verses 19–28

19 ¶ Hear thou, my son, and be wise, and guide thine heart in the way.

20 Be not among winebibbers; among riotous eaters of flesh:

21 For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.

22 Hearken unto thy father that begat thee, and despise not thy mother when she is old.

23 Buy the truth, and sell it not; also wisdom, and instruction, and understanding.

24 The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him.

25 Thy father and thy mother shall be glad, and she that bare thee shall rejoice.

26 My son, give me thine heart, and let thine eyes observe my ways.

27 For a whore is a deep ditch; and a strange woman is a narrow pit.

28 She also lieth in wait as for a prey, and increaseth the transgressors among men.

I. II. Main points1. 2. Sub-points

Here is good advice for parents to give to their children; words are put into their mouths, that they may train them up in the way they should go. Here we have,

I. An earnest call to young people to attend to the advice of their godly parents, not only to this that is here given, but to all other profitable instructions: "Here, my son, and be wise, Pro 23:19. This will be an evidence that thou art wise and a means to make thee wiser." Wisdom, as faith, comes by hearing. And again (Pro 23:22): "Hearken unto thy father who begot thee, and who therefore has an authority over thee and an affection for thee, and, thou mayest be sure, can have no other design than thy own good." We ought to give reverence to the fathers of our flesh, who begot us, and were the instruments of our being; much more ought we to obey and be in subjection to the Father of our spirits, who made us and is the author of our being. And since the mother also, from a sense of duty to God and from love to her child, gives him good instructions, let him not despise her, nor her advice, when she is old. When the mother was grown old we may suppose the children to be grown up; but let them not think themselves past being taught, even by her, but rather respect her the more for the multitude of her years and the wisdom which they teach. Scornful and insolent young men will make a jest, it may be, of the good advice of an aged mother, and think themselves not concerned to heed what an old woman says; but such will have a great deal to answer for another day, not only as having set at nought good counsel, but as having slighted and grieved a good mother, Pro 30:17.

II. An argument to enforce this call, taken from the great comfort which this will be to their parents, Pro 23:24, Pro 23:25. Note, 1. It is the duty of children to study how they may gladden the hearts of their good parents, and do it yet more and more, so that they may greatly rejoice in them, even when the evil days come and the years of which they say they have no pleasure in them but this, to see their children do well, as Barzillai to see Chimham preferred. 2. Children will be a joy to their parents if they be righteous and wise. Righteousness is true wisdom; those who do good so well for themselves. Those are completely such as they should be who are not only wise (that is, knowing and learned), but righteous (that is, honest and good), and not only righteous (that is, conscientious and well-meaning), but wise (that is, prudent and discreet) in the management of themselves. If such the children be, especially all the children, the father and mother will be glad, and think nothing too much that they have done, or do, for them; they will please themselves in them, and give God thanks for them; particularly she that bore them with pain, and nursed them with pains, will rejoice in them, and reckon herself well requited, and the sorrow more than forgotten, because a wise and good man is the product of it, who is a blessing to the world he was born into.

III. Some general precepts of wisdom and virtue.

1.Guide thy heart in the way, Pro 23:19. It is the heart that must be taken care of and directed aright; the motions and affections of the soul must be towards right objects and under a steady guidance. If the heart be guided in the way, the steps will be guided and the conversation well ordered.

2.Buy the truth and sell it not, Pro 23:23. Truth is that by which the heart must be guided and governed, for without truth there is no goodness; no regular practices without right principles. It is by the power of truth, known and believed, that we must be kept back from sin and constrained to duty. The understanding must be well-informed with wisdom and instruction, and therefore, (1.) We must buy it, that is, be willing to part with any thing for it. He does not say at what rate we must buy it, because we cannot buy it too dear, but must have it at any rate; whatever it costs us, we shall not repent the bargain. When we are at expense for the means of knowledge, and resolved not to starve so good a cause, then we buy the truth. Riches should be employed for the getting of knowledge, rather than knowledge for the getting of riches. When we are at pains in searching after truth, that we may come to the knowledge of it and may distinguish between it and error, then we buy it. Dii laboribus omnia vendunt - Heaven concedes every thing to the laborious. When we choose rather to suffer loss in our temporal interest than to deny or neglect the truth they we buy it; and it is a pearl of such great price that we must be willing to part with all to purchase it, must make shipwreck of estate, trade, preferment, rather than of faith and a good conscience. (2.) We must not sell it. Do not part with it for pleasures, honours, riches, any things in this world. Do not neglect the study of it, nor throw off the profession of it, nor revolt from under the dominion of it, for the getting or saving of any secular interest whatsoever. Hold fast the form of sound words, and never let it go upon any terms.

3.Give my thy heart, Pro 23:26. God in this exhortation, speaks to us as unto children: "Son, Daughter, Give my thy heart." The heart is that which the great God requires and calls for from every one of us; whatever we give, if we do not give him our hearts, it will not be accepted. We must set our love upon him. Our thoughts must converse much with him, and on him, as our highest end. The intents of our hearts must be fastened. We must make it our own act and deed to devote ourselves to the Lord, and we must be free and cheerful in it. We must not think to divide the heart between God and the world; he will have all or none. Thou shalt love the Lord thy God with all thy heart. To this call we must readily answer, "My father, take my heart, such as it is, and make it such as it should be; take possession of it, and set up thy throne in it."

4.Let thy eyes observe my ways; have an eye to the rule of God's word, the conduct of his providence, and the good examples of his people. Our eyes must observe these, as he that writes observes his copy, that we may keep in the right paths and may proceed and persevere in them.

IV. Some particular cautions against those sins which are, of all sins, the most destructive to the seeds of wisdom and grace in the soul, which impoverish and ruin it. 1. Gluttony and drunkenness, Pro 23:20, Pro 23:21. The world is full of examples of this sin and temptations to it, which all young people are concerned to stand upon their guard against and keep at a distance from Be not a wine-bibber; we are allowed to drink a little wine (Ti1 5:23), but not much, not to make a trade of it, never to drink to excess. Be not a riotous eater of flesh, as the Israelites were, who lusted exceedingly after it, saying, Who will give us flesh to eat? Whereas Paul, though he is free to eat flesh, yet resolves that he will eat no flesh while the world stands rather than make his brother to offend; so indifferent is he to it, Co1 8:13. Be not an excessive eater of flesh. Intemperance must be avoided in meat as well as drink. Be not a luxurious eater of flesh, not pleased with any thing but what is very nice and delicate, savoury dishes, and forced meat. Some take not only a pleasure, but a pride, in being curious about their diet, and, as they call it, eating well; as if that were the ornament of a gentleman, which is really the shame of a Christian, making a God of the belly. "Be not a wine bibber, and be not a riotous eater; and therefore, be not among wine-bibbers nor among riotous eaters; do not give them countenance, lest thou learn their ways and insensibly fall into those sins, or at least lose the dread and detestation of them. They covet to have thee among them; for those that are debauched themselves are very desirous to debauch others; therefore do not gratify them, lest thou endanger thyself." He fetches an argument against this sin from the expensiveness of it and its tendency to impoverish men: and if men will not be deterred from it by the ruin it brings on their secular interests, which lie nearest their hearts, no marvel that they are not frightened from it by what they are told out of the word of God of the mischief it does them in their spiritual and eternal concerns. The drunkard and the glutton hate to be reformed, though they are told they shall come to poverty, nay, though they are told they shall come to hell. Drunkenness is the cause of drowsiness; it stupefies men, and makes them inattentive to business, and then all goes to wreck and ruin: thus men that have lived creditably come to be clothed with rags. 2. Whoredom. This is another sin which takes away the heart that should be given to God, Hos 4:11. He shows the danger which attends that sin, Pro 23:27, Pro 23:28, (1.) It is a sin from which few recover themselves when once they are entangled in it. It is like a deep ditch and a narrow pit, which it is almost impossible to get out of; and therefore it is wisdom to keep far enough from the brink of it. Take heed of making any approaches towards this sin, because it is so hard to make a retreat from it, conscience, which should head the retreat, being debauched by it, and divine grace forfeited. (2.) It is a sin which bewitches men to their ruin: The adulteress lies in wait as a robber, pretending friendship, but designing the greatest mischief, to rob them of all they have that is valuable, to strip them both of their armour and of their ornaments. Even those who, being virtuously educated, endeavour to shun the adulteress, she will lie in wait for, that she may assault them when they are off their guard and she has them at an advantage. Let none therefore be at any time secure. (3.) It is a sin that contributes more than any other to the spreading of vice and immorality in a kingdom: It increases the transgressors among men. One adulteress may be the ruin of many a precious soul and may help to debauch a whole town. It increases the treacherous or perfidious ones; it not only occasions husbands to be false to their wives and servants to their masters, but many that have professed religion to throw off their profession and break their covenants with God. Houses of uncleanness are therefore such pest-houses as ought to be suppressed by those whose office it is to take care of the public welfare.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–28. Public domain.

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John ChrysostomAD 407

HOMILIES ON THE GOSPEL OF JOHN 87

Solomon compared the love of [such a] woman with the deep pit. She calls a halt only when she sees that her lover has been stripped of all his possessions. Even more so, she does not stop then but decks herself out more elaborately and insults him in his humiliation, and draws ridicule upon him, and causes him so much misfortune that words are inadequate to describe it.

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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