Hearken unto me now, therefore, O ye children - Ye that are young and inexperienced, seriously consider the example set before your eyes, and take warning at another's expense.

Hearken unto me now therefore, O ye children,.... The Septuagint, Vulgate Latin, and Arabic versions, read, in the singular number, "my son", in the same manner as the chapter begins; but it is in the plural number in the Hebrew text; and so read the Targum and Syriac version, "children", the children of Solomon; not only those of his own body, but all such that put themselves under his instruction, or were willing to take his advice: it may be extended to all the children of men, for all are interested herein; especially such who profess to be the children of God and of Christ, the followers of wisdom. This is the epilogue, or application of the above story. Since this is the case, that young men are in danger of being ensnared and brought to ruin by this harlot, therefore take the advice of the wisest of men, even of Wisdom herself;
and attend to the words of my mouth; the doctrines of Christ; the best preservative from the allurements of the whore of Rome.

The inferential admonition is followed (Proverbs 7:26-27), by a more general allegation of the evils of this vice.

With ועתּה, as at Proverbs 5:7, the author now brings his narrative to a close, adding the exhortation deduced from it:
24 And now, ye children, give ear unto me,
And observe the words of my mouth!
25 Let not thine heart incline to her ways,
And stray not in her paths.
The verb שׂטה (whence jēst, like jēt, Proverbs 4:15, with long ē from i) the author uses also of departure from a wicked way (Proverbs 4:15); but here, where the portraiture of a faithless wife (a סוטה) is presented, the word used in the law of jealousy, Numbers 5, for the trespass of an אשׁת אישׁ is specially appropriate. שׂטה is interchanged with תּעה (cf. Genesis 21:14): wander not on her paths, which would be the consequence of straying on them. Theodotion: καὶ μὴ πλανηθῇς ἐν ἀτραποῖς αὐτῆς, with καί, as also Syr., Targ., and Jerome. The Masora reckons this verse to the 25 which have אל at the beginning and ואל at the middle of each clause (vid., Baer in the Luth. Zeitschrift, 1865, p. 587); the text of Norzi has therefore correctly ואל, which is found also in good MSS (e.g., the Erfurt, 2 and 3).