New American Standard Bible
To deliver you from the strange woman, From the adulteress who flatters with her words;
King James Bible
To deliver thee from the strange woman, even from the stranger which flattereth with her words;
Darby Bible Translation
To deliver thee from the strange woman, from the stranger who flattereth with her words;
World English Bible
To deliver you from the strange woman, even from the foreigner who flatters with her words;
Young's Literal Translation
To deliver thee from the strange woman, From the stranger who hath made smooth her sayings,
Proverbs 2:16 Parallel
CommentaryBarnes' Notes on the Bible
The second great evil, the warnings against which are frequent (see the marginal reference). Two words are used to describe the class.
(1) "The strange woman" is one who does not belong to the family, one who by birth is outside the covenant of Israel.
(2) "The stranger" is none other than a foreigner.
It is the word used of the "strange" wives of Solomon 1 Kings 11:1, 1 Kings 11:8, and of those of the Jews who returned from Babylon (Ezra 10; passim). The two words together, in connection with those which follow, and which imply at once marriage and a profession of religious faith, point to some interesting facts in the social history of Israel. Whatever form the sin here referred to had assumed before the monarchy (and the Book of Judges testifies to its frequency), the contact with Phoenicians and other nations under Solomon had a strong tendency to increase it. The king's example would naturally be followed, and it probably became a fashion to have foreign wives and concubines. At first, it would seem, this was accompanied by some show of proselytism Proverbs 2:17; but the old pagan leaven (influence) presently broke out; the sensual worship of other gods led the way to a life of harlotry. The stringent laws of the Mosaic code Leviticus 19:29; Leviticus 21:9; Deuteronomy 23:18 probably deterred the women of Israel from that sin, and led to a higher standard of purity among them than prevailed among other nations.
Most interpreters have, however, generalized the words as speaking of any adulteress. The Septuagint as if reluctant to speak of facts so shameful, has allegorized them, and seen in the temptress the personification of "evil counsel."
LibraryNotes on the Fourth Century
Page 238. Med. 1. In the wording of this meditation, and of several other passages in the Fourth Century, it seems as though Traherne is speaking not of himself, but of, a friend and teacher of his. He did this, no doubt, in order that he might not lay himself open to the charge of over-egotism. Yet that he is throughout relating his own experiences is proved by the fact that this Meditation, as first written, contains passages which the author afterwards marked for omission. In its original form …
Thomas Traherne—Centuries of Meditations
Sundry Sharp Reproofs
For the lips of an adulteress drip honey And smoother than oil is her speech;
For why should you, my son, be exhilarated with an adulteress And embrace the bosom of a foreigner?
To keep you from the evil woman, From the smooth tongue of the adulteress.
That they may keep you from an adulteress, From the foreigner who flatters with her words.
The mouth of an adulteress is a deep pit; He who is cursed of the LORD will fall into it.
For a harlot is a deep pit And an adulterous woman is a narrow well.
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