Proverbs 2:16
Parallel Verses
English Standard Version
So you will be delivered from the forbidden woman, from the adulteress with her smooth words,

King James Bible
To deliver thee from the strange woman, even from the stranger which flattereth with her words;

American Standard Version
To deliver thee from the strange woman, Even from the foreigner that flattereth with her words;

Douay-Rheims Bible
That thou mayst be delivered from the strange women, and from the stranger, who softeneth her words:

English Revised Version
To deliver thee from the strange woman, even from the stranger which flattereth with her words;

Webster's Bible Translation
To deliver thee from the strange woman, even from the stranger who flattereth with her words;

Proverbs 2:16 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

With the אז repeated, the promises encouraging to the endeavour after wisdom take a new departure:

9 Then shalt thou understand righteousness, and justice,

   And uprightness; every way of good.

10 For wisdom will enter into thine heart,

   And knowledge will do good to thy soul;

11 Discretion will keep watch over thee,

   Understanding will keep thee.

Regarding the ethical triad מישׁרים [righteousness, rightness], משׁפּט [judgment], and צדק [rectitude], vid., Proverbs 1:3. Seb. Schmid is wrong in his rendering, et omnis via qua bonum aditur erit tibi plana, which in comparison with Isaiah 26:7 would be feebly expressed. J. H. Michaelis rightly interprets all these four conceptions as object-accusatives; the fourth is the summarizing asyndeton (cf. Psalm 8:7) breaking off the enumeration: omnem denique orbitam boni; Jerome, bonam: in this case, however, טוב would be genitive (vid., Proverbs 17:2). מעגּל is the way in which the chariot rolls along; in עגל there are united the root-conceptions of that which is found (גל) and rolling (גל). Whether כּי, Proverbs 2:10, is the argumentative "because" (according to the versions and most interpreters) or "for" ("denn," J. H. Michaelis, Ewald, and others), is a question. That with כּי equals "for" the subject would precede the verb, as at Proverbs 2:6, Proverbs 2:21, and Proverbs 1:32 (Hitzig), determines nothing, as Proverbs 2:18 shows. On the one hand, the opinion that כּי equals "because" is opposed by the analogy of the כּי, Proverbs 2:6, following אז, Proverbs 2:5; the inequality between Proverbs 2:5-8 and Proverbs 2:9. if the new commencement, Proverbs 2:9, at once gives place to another, Proverbs 2:10; the relationship of the subject ideas in Proverbs 2:10, Proverbs 2:11, which makes Proverbs 2:11 unsuitable to be a conclusion from Proverbs 2:10. On the contrary, the promise not only of intellectual, but at the same time also of practical, insight into the right and the good, according to their whole compass and in their manifoldness, can be established or explained quite well as we thus read Proverbs 2:10, Proverbs 2:11 : For wisdom will enter (namely, to make it a dwelling-place, Proverbs 14:33; cf. John 14:23) into thine heart, and knowledge will do good to thy soul (namely, by the enjoyment which arises from the possession of knowledge, and the rest which its certainty yields). דּעת, γνῶσις, is elsewhere fem. (Psalm 139:6), but here, as at Proverbs 8:10; Proverbs 14:6, in the sense of τὸ γνῶναι, is masc. In Proverbs 2:11 the contents of the אז תבין (Proverbs 2:9) are further explained. שׁמר על, of watching (for Job 16:16 is to be interpreted differently), is used only by our poet (here and at Proverbs 6:22). Discretion, i.e., the capacity of well-considered action, will hold watch over thee, take thee under protection; understanding, i.e., the capacity in the case of opposing rules to make the right choice, and in the matter of extremes to choose the right medium, will be bestowed upon thee. In תּנצרכּה, as in Psalm 61:8; Psalm 140:2, Psalm 140:5; Deuteronomy 33:9, etc., the first stem letter is not assimilated, in order that the word may have a fuller sound; the writing כּה for ך is meant to affect the eye.

(Note: For the right succession of the accents here, see Torath Emeth, p. 49, 5; Accentuationssystem, xviii. 3.)

Proverbs 2:16 Parallel Commentaries

Treasury of Scripture Knowledge

deliver

Proverbs 5:3-20 For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil...

Proverbs 6:24 To keep you from the evil woman, from the flattery of the tongue of a strange woman.

Proverbs 7:5-23 That they may keep you from the strange woman, from the stranger which flatters with her words...

Proverbs 22:14 The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.

Proverbs 23:27 For a whore is a deep ditch; and a strange woman is a narrow pit.

Genesis 39:3-12 And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand...

Nehemiah 13:26,27 Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God...

Ecclesiastes 7:26 And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands...

flattereth

Proverbs 7:21 With her much fair speech she caused him to yield, with the flattering of her lips she forced him.

Proverbs 29:5 A man that flatters his neighbor spreads a net for his feet.

Cross References
Proverbs 5:3
For the lips of a forbidden woman drip honey, and her speech is smoother than oil,

Proverbs 5:20
Why should you be intoxicated, my son, with a forbidden woman and embrace the bosom of an adulteress?

Proverbs 6:24
to preserve you from the evil woman, from the smooth tongue of the adulteress.

Proverbs 7:5
to keep you from the forbidden woman, from the adulteress with her smooth words.

Proverbs 22:14
The mouth of forbidden women is a deep pit; he with whom the LORD is angry will fall into it.

Proverbs 23:27
For a prostitute is a deep pit; an adulteress is a narrow well.

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