Proverbs 2:16
World English Bible
16 to deliver you from the strange woman,
even from the foreigner who flatters with her words,
Proverbs 2:16
New English Translation
16 to deliver you[a] from the adulterous woman,[b]
from the loose woman[c] who has flattered[d] you with her words;[e]
Footnotes
- Proverbs 2:16 sn The same term, לְהַצִּילְךָ (lehatsilekha, “to deliver you”), introduces twin purposes in vv. 12 and 16 of deliverance from the evil man and the wicked woman. Four poetic lines elaborate each: vv. 12-15 the evil man, vv. 16-19 the evil woman.
- Proverbs 2:16 tn Heb “strange woman” (so KJV, NASB); NRSV “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract.
- Proverbs 2:16 tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) may refer to people who are non-Israelite, ethnically foreign, or someone who is unknown or unfamiliar, although an Israelite (see BDB 649 s.v.) It is perhaps used as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 23:27; see BDB 649 s.v. 2). Or perhaps the terms characterizing her as a stranger are chosen to underscore the danger of being naively taken in by someone unknown.
- Proverbs 2:16 tn Heb “has made smooth.” The Hiphil of II חָלַק (khalaq, “to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14-20).sn As the perfect verb of a dynamic root, the verb reports what she has done not what she is doing (the way the participle in 2:12 describes the men speaking). While it is likely true that she would regularly flatter every man who crossed her path, we are given the picture of the young man carrying on his mind what she has said to him. Part of succumbing to temptation often involves becoming narrowly focused on something potentially pleasurable and blocking out the consequences. Compare Eve in Genesis 3. The man has been flattered—how will he let that sit in his mind?
- Proverbs 2:16 sn For descriptions of seductive speech, see Prov 5:3 where it is compared to olive oil, and 7:14-20 where such speech is recorded.
Proverbs 5:3
World English Bible
3 For the lips of an adulteress drip honey.
Her mouth is smoother than oil,
Proverbs 5:3
New English Translation
3 For the lips[a] of the adulterous woman drip honey,
and her seductive words[b] are smoother than olive oil,
Footnotes
- Proverbs 5:3 sn “Lips” is a metonymy of cause, referring to her words. Dripping honey is compared by implication to her words, which are flattering and smooth (cf. Song 4:11). See M. Dahood, “Honey That Drips. Notes on Proverbs 5:2-3, ” Bib 54 (1973): 65-66.
- Proverbs 5:3 tn Heb “her palate.” The word חֵךְ (khekh, “palate; roof of the mouth; gums”) is a metonymy of cause (= organ of speech) for what is said (= her seductive speech). The present translation clarifies this metonymy with the phrase “her seductive words.”
Proverbs 5:20
World English Bible
20 For why should you, my son, be captivated with an adulteress?
Why embrace the bosom of another?
Proverbs 5:20
New English Translation
20 But why should you be captivated,[a] my son, by an adulteress,
and embrace the bosom of a different woman?[b]
Footnotes
- Proverbs 5:20 tn In the interrogative clause the imperfect has a deliberative nuance.
- Proverbs 5:20 tn Heb “foreigner” (so ASV, NASB), but this does not mean that the woman is non-Israelite. This term describes a woman who is outside the moral boundaries of the covenant community—she is another man’s wife, but since she acts with moral abandonment she is called “foreign.”
Proverbs 7:5-27
World English Bible
5 that they may keep you from the strange woman,
from the foreigner who flatters with her words.
6 For at the window of my house,
I looked out through my lattice.
7 I saw among the simple ones.
I discerned among the youths a young man void of understanding,
8 passing through the street near her corner,
he went the way to her house,
9 in the twilight, in the evening of the day,
in the middle of the night and in the darkness.
10 Behold, there a woman met him with the attire of a prostitute,
and with crafty intent.
11 She is loud and defiant.
Her feet don’t stay in her house.
12 Now she is in the streets, now in the squares,
and lurking at every corner.
13 So she caught him, and kissed him.
With an impudent face she said to him:
14 “Sacrifices of peace offerings are with me.
Today I have paid my vows.
15 Therefore I came out to meet you,
to diligently seek your face,
and I have found you.
16 I have spread my couch with carpets of tapestry,
with striped cloths of the yarn of Egypt.
17 I have perfumed my bed with myrrh, aloes, and cinnamon.
18 Come, let’s take our fill of loving until the morning.
Let’s solace ourselves with loving.
19 For my husband isn’t at home.
He has gone on a long journey.
20 He has taken a bag of money with him.
He will come home at the full moon.”
21 With persuasive words, she led him astray.
With the flattering of her lips, she seduced him.
22 He followed her immediately,
as an ox goes to the slaughter,
as a fool stepping into a noose.
23 Until an arrow strikes through his liver,
as a bird hurries to the snare,
and doesn’t know that it will cost his life.
24 Now therefore, sons, listen to me.
Pay attention to the words of my mouth.
25 Don’t let your heart turn to her ways.
Don’t go astray in her paths,
26 for she has thrown down many wounded.
Yes, all her slain are a mighty army.
27 Her house is the way to Sheol,[a]
going down to the rooms of death.
Footnotes
- 7:27 Sheol is the place of the dead.
Proverbs 7:5-27
New English Translation
5 so that they may keep you from the adulterous woman,[a]
from the loose woman[b] who has flattered[c] you[d] with her words.
6 For at the window of my house
through my window lattice I looked out
7 and I saw among the naive[e]—
I discerned among the youths[f]—
a young man[g] who lacked sense.[h]
8 He was passing by the street near her corner,
making his way[i] along the road to her house[j]
9 in the twilight, the evening,[k]
in the dark of the night.[l]
10 Suddenly[m] a woman came out to meet him!
She was dressed like a prostitute[n] and with secret intent.[o]
11 (She is loud and rebellious,
she[p] does not remain[q] at home—
12 at one time outside, at another[r] in the wide plazas,
and by every corner she lies in wait.)
13 So she grabbed him and kissed him,
and with a bold expression[s] she said to him,
14 “I have meat from my peace offerings at home;[t]
today I have fulfilled my vows!
15 That is why I came out to meet you,
to look for you,[u] and I found you!
16 I have spread my bed with elegant coverings,[v]
with richly colored fabric[w] from Egypt.
17 I have perfumed my bed
with myrrh, aloes, and cinnamon.
18 Come, let’s drink deeply[x] of lovemaking[y] until morning,
let’s delight ourselves[z] with love’s pleasures.
19 For my husband[aa] is not at home;[ab]
he has gone on a journey of some distance.
20 He has taken a bag of money with him;[ac]
he will not return until[ad] the end of the month.”[ae]
21 She turned him aside[af] with her persuasions;[ag]
with her smooth talk[ah] she was enticing him along.[ai]
22 Suddenly he was going[aj] after her
like an ox that goes to the slaughter,
like a stag prancing into a trapper’s snare[ak]
23 till an arrow pierces his liver[al]—
like a bird hurrying into a trap,
and he does not know that it will cost him his life.[am]
24 So now, sons,[an] listen to me,
and pay attention to the words I speak.[ao]
25 Do not let your heart turn aside to her ways—
do not wander into her pathways;
26 for she has brought down[ap] many fatally wounded,
and all those she has slain are many.[aq]
27 Her house is the way to the grave,[ar]
going down to the chambers of death.
Footnotes
- Proverbs 7:5 tn Heb “strange” (so KJV, ASV). See the note at 2:16, which is identical to this verse, except for using a synonym for the beginning verb.
- Proverbs 7:5 tn Heb “strange woman.” This can be interpreted as a “wayward wife” (so NIV) or an “unfaithful wife” (so NCV). As discussed earlier, the designations “strange woman” and “foreign woman” could refer to Israelites who stood outside the community in their lawlessness and loose morals—an adulteress or wayward woman. H. Ringgren and W. Zimmerli, however, suggest that she is also a promoter of a pagan cult, but that is not entirely convincing (Spruche/Prediger [ATD], 19).
- Proverbs 7:5 tn The Hiphil of חָלַק (khalaq, “to be smooth/slippery”) means “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 28:23; 29:5). The seductive speech of the temptress is as sweet as honey and smooth as oil (5:3).sn As the perfect verb of a dynamic root, the verb reports what she has done. She probably flatters every man who crosses her path, but this advice is given to the young man who would have on his mind what she has said to him. Part of succumbing to temptation often involves becoming narrowly focused on something perceived as pleasurable and blocking out any thought of the consequences. (Compare Eve in Gen 3.) The sage goes on to tell a story in order to make the trap and the consequences vivid.
- Proverbs 7:5 tn The term “you” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
- Proverbs 7:7 tn Heb פֶּתִי (peti, “naive, simpleton”).sn This naive young man who lacked wisdom is one of the פֶּתִי (peti) simpletons, lacking keen judgment, one void of common sense (cf. NAB, NASB, NRSV, NLT) or understanding (cf. KJV, ASV). He is young, inexperienced, featherbrained (so D. Kidner, Proverbs [TOTC], 75).
- Proverbs 7:7 tc Heb “sons.” The MT reads בַבָּנִים (vabbanim) “among the sons,” perhaps meaning “young men” (cf. Song 2:3; HALOT 138, s. v. I בֵּן). Based on the Syriac, Targum, and Vulgate, perhaps the text should read בַנְבָלִים (vanevalim, “among the fools”).
- Proverbs 7:7 tn Heb “lad” or “youth.”
- Proverbs 7:7 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense.
- Proverbs 7:8 tn The verb צָעַד (tsaʿad) means “to step; to march.” It suggests that the youth was intentionally making his way to her house. The verb is the imperfect tense; it stresses continual action parallel to the active participle that began the verse, but within a context that is past time.
- Proverbs 7:8 tn Heb “way of her house.” The term “way” is an adverbial accusative telling where he was marching. It is described by the genitive “her house” identifying where the way goes by or to.
- Proverbs 7:9 tn Heb “in the evening of the day.”
- Proverbs 7:9 tn Heb “in the middle of the night, and dark”; KJV “in the black and dark night”; NRSV “at the time of night and darkness.”
- Proverbs 7:10 tn The particle וְהִנֵּה (vehinneh) introduces a dramatic sense of the immediate to the narrative; it has a deictic force, “and look!—there was a woman,” or “all of a sudden this woman….”
- Proverbs 7:10 tn Heb “with the garment of a prostitute.” The noun שִׁית (shit, “garment”) is an adverbial accusative specifying the appearance of the woman. The words “she was” are supplied in the translation to make a complete English sentence.
- Proverbs 7:10 tn Heb “kept secret of heart”; cf. ASV, NRSV “wily of heart.” The verbal form is the passive participle from נָצַר (natsar) in construct. C. H. Toy lists the suggestions of the commentators: false, malicious, secret, subtle, excited, hypocritical (Proverbs [ICC], 149). The LXX has “causes the hearts of the young men to fly away.” The verb means “to guard; to watch; to keep”; to be guarded of heart means to be wily, to have secret intent—she has locked up her plans and gives nothing away (e.g., Isaiah 48:6 as well). Interestingly enough, this contrasts with her attire which gives everything away.
- Proverbs 7:11 tn Heb “her feet.” This is a synecdoche, a part for the whole; the point is that she never stays home, but is out and about all the time.
- Proverbs 7:11 tn Heb “dwell” or “settle”; NAB “her feet cannot rest.”
- Proverbs 7:12 tn The repetition of the noun פַּעַם (paʿam, “step, occasion”) is an idiom indicating different occasions. It could be rendered idiomatically in English as “now [here], now [there],” “once [here], then [there],” or “at one time…at another time” (BDB 822 s.v. פַּעַם 3.e).
- Proverbs 7:13 tn Heb “she made her face bold.” The Hiphil perfect of עָזַז (ʿazaz, “to be strong”) means she has an impudent face (cf. KJV, NAB, NRSV), a bold or brazen expression (cf. NASB, NIV, NLT).
- Proverbs 7:14 tn Heb “peace offerings are with me.” The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11-21). Apparently the sacrificial worship meant little to this woman spiritually. By expressing that she has peace offerings, she could be saying that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer.
- Proverbs 7:15 tn Heb “to look diligently for your face.”
- Proverbs 7:16 tn Heb “with spreads I have spread my bed.” The rare noun is a cognate to the verb.
- Proverbs 7:16 tn The feminine noun means “dark-hued stuffs” (BDB 310 s.v. חֲטֻבוֹת). The form is a passive participle from a supposed root II חָטַב (khatav), which in Arabic means to be of a turbid, dusky color mixed with yellowish red. Its Aramaic cognate means “variegated”; cf. NAB “with brocaded cloths of Egyptian linen.” BDB’s translation of this colon is unsatisfactory: “with dark hued stuffs of yarn from Egypt.”
- Proverbs 7:18 tn The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.”
- Proverbs 7:18 tn Heb “loves.” The word דּוֹד (dod) means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved.
- Proverbs 7:18 tn The form is the Hitpael cohortative of עָלַס (ʿalas), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.”
- Proverbs 7:19 tn Heb “the man.” The LXX interpreted it as “my husband,” taking the article to be used as a possessive. Many English versions do the same.
- Proverbs 7:19 tn Heb “in his house.”
- Proverbs 7:20 tn Heb “in his hand.”
- Proverbs 7:20 tn Heb “he will come back to his home at.”
- Proverbs 7:20 tn Heb “new moon.” Judging from the fact that the husband took a purse of money and was staying away until the next full moon, the woman implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for about two weeks—until the moon is full again.
- Proverbs 7:21 tn Heb “she turned him aside.” This expression means that she persuaded him. sn While this verb is a Hebrew perfect (and so past tense in English) the next verb is an imperfect (past progressive). The sage is taking us inside the transition in the man’s mind. He is hooked but not yet reeled in. He has turned and maybe taken a step in her direction, but not really committed yet inside. The second half of the verse points to her continuing enticement to keep him coming until he commits; she is close to closing the deal.
- Proverbs 7:21 sn The term לֶקַח (leqakh) was used earlier in Proverbs for wise instruction; now it is used ironically for enticement to sin (see D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 280-92).
- Proverbs 7:21 tn Heb “smoothness of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says. The noun חֵלֶק (kheleq) “smoothness” is the counterpart to the verb “flatter” is 7:5.
- Proverbs 7:21 tn The basic meaning of the verb נָדַח (nadakh) is “to go/be led astray.” In the causative Hiphil form it means “to drive away, to entice, to seduce.” As an imperfect verb in a past time setting it is progressive: she turned him aside and was leading him astray.
- Proverbs 7:22 tn The participle with “suddenly” gives a vivid picture. It depicts the inner change in the man. She had turned him and been enticing him along, but he was still like an ox deciding whether to really follow the call after turning in its direction. Then suddenly, like a switch has been thrown inside, he goes on under his own will power, just like the dumb ox he has become.
- Proverbs 7:22 tn The present translation follows R. B. Y. Scott (Proverbs, Ecclesiastes [AB], 64). This third colon of the verse would usually be rendered, “fetters to the chastening of a fool” (KJV, ASV, and NASB are all similar). But there is no support that עֶכֶס (ʿekhes) means “fetters.” It appears in Isaiah 3:16 as “anklets.” The parallelism here suggests that some animal imagery is required. Thus the ancient versions have “as a dog to the bonds.”
- Proverbs 7:23 sn The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).
- Proverbs 7:23 tn The expression that it is “for/about/over his life” means that it could cost him his life (e.g., Num 16:38). Alternatively, the line could refer to moral corruption and social disgrace rather than physical death—but this would not rule out physical death too.
- Proverbs 7:24 tn The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”
- Proverbs 7:24 tn Heb “the words of my mouth.”
- Proverbs 7:26 tn Heb “she has caused to fall.”
- Proverbs 7:26 tn Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”
- Proverbs 7:27 tn The noun “Sheol” in parallelism to “the chambers of death” probably means the grave. The noun is a genitive of location, indicating the goal of the road(s). Her house is not the grave; it is, however, the sure way to it. Cf. 2:18.sn Her house is the way to the grave. The young man’s life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin. The point of the warning is to prevent such a course from starting. Sin can certainly be forgiven, but the more involvement in this matter the greater the alienation from the healthy community.
Proverbs 22:14
World English Bible
14 The mouth of an adulteress is a deep pit.
He who is under Yahweh’s wrath will fall into it.
Proverbs 22:14
New English Translation
14 The mouth[a] of an adulteress is like[b] a deep pit;[c]
the one against whom the Lord is angry[d] will fall into it.[e]
Footnotes
- Proverbs 22:14 sn The word “mouth” is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16-22; and chs. 5, 7).
- Proverbs 22:14 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
- Proverbs 22:14 sn The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter’s snare; it is a trap that is difficult to escape. So to succumb to the adulteress—or to any other folly this represents—is to get oneself into a difficulty that has no easy escape.
- Proverbs 22:14 tn Heb “the one who is cursed by the Lord” (cf. NASB). The construction uses the passive participle in construct with Yahweh. The “Lord” is genitive of agency after the passive form. The verb means “be indignant, express indignation.” So it is talking about one against whom the Lord is angry.
- Proverbs 22:14 tn Heb “will fall there.” The “falling” could refer to the curse itself or to the result of the curse. sn The proverb is saying that the Lord will use the seductive, deceptive words of the adulteress to bring about the downfall of one who is inclined to such folly.
Proverbs 23:26-28
World English Bible
26 My son, give me your heart;
and let your eyes keep in my ways.
27 For a prostitute is a deep pit;
and a wayward wife is a narrow well.
28 Yes, she lies in wait like a robber,
and increases the unfaithful among men.
Proverbs 23:26-28
New English Translation
26 Give me your heart, my son,[a]
and let your eyes observe my ways;
27 for a prostitute is like[b] a deep pit;
a harlot[c] is like[d] a narrow well.[e]
28 Indeed, she lies in wait like a robber,[f]
and increases the unfaithful[g] among men.[h]
Footnotes
- Proverbs 23:26 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
- Proverbs 23:27 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
- Proverbs 23:27 tn Heb “foreign woman” (so ASV). The term נָכְרִיָּה (nokhriyyah, “foreign woman”) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT).
- Proverbs 23:27 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
- Proverbs 23:27 sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.
- Proverbs 23:28 tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” while HALOT 365 s.v. defines it as “robber.” This is the only occurrence of the word in the OT, but HALOT also cites two uses in Ben Sirah. The related verb (חָתַף, khataf) means “to snatch away” according to both dictionaries (BDB 368-69 s.v.; HALOT 365 s.v.), while the cognates assembled by HALOT have a different nuance: Akkadian “to slaughter,” Syriac “to break to pieces,” and an Arabic noun meaning “death.” Like the noun, the verb only occurs once in the OT, Job 9:12. In this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.
- Proverbs 23:28 tn The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.” Such a woman induces men to prove unfaithful to their wives and to the law of God. Dahood repoints it as בְּגָדִים (begadim, “garments”), saying that she collects garments in pledge for her service (M. Dahood, “To Pawn One’s Cloak,” Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change.
- Proverbs 23:28 sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about.
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