Preface: King David teaches his son Solomon about women—the women to avoid and the woman to adhere to.

Jamieson's short summary of this chapter: Here is a warning against the seductive arts of wicked women, enforced by considering the blessings and advantages of chastity, and the miserable end of the wicked.

Enter the Bible also provides even a shorter description: Don't engage in illicit sexual behavior; do enjoy sex within marriage.

This should be the most extensive examination of Proverbs 5 available, where you will be able to examine in depth every word of the original text.

Outline of Chapter 5:

Preface

Introduction

         vv.     1–2           Introduction: Be Attentive to Wisdom

         vv.     3–11         The Ruin Caused Fraternization with the Forbidden Woman

         vv.    12–14         Regret from Not Listening to and Obeying Solid Doctrinal Teaching

         vv.    15–21         Instead, Be Intoxicated by Your Own Right Woman

         vv.    22–23         The Logical End of the Wicked Man

Addendum

Charts, Graphics and Short Doctrines:

         Preface               Quotations

         Introduction         Proverbs 5 Graphic

         Introduction         Islam and Multiple Wives

         Introduction         Robert Dean on Sexual Immorality

         Introduction         The Principals of Proverbs 5

         Introduction         The Prequel of Proverbs 5

         Introduction         Temptations to sexual immorality (A Synopsis of Proverbs 5) from Bridgeway

         Introduction         Whedon’s Summary of Proverbs 5 

         Introduction         Clarke’s Outline of Proverbs 5

         Introduction         Matthew Henry’s Outline of Proverbs 5

         Introduction         Jim Rickard’s Division of Proverbs 5

         Introduction         Peter Pett’s Division of Proverbs 4:20–5:23

         Introduction         Proverbs 5 as a Chiasmos

         Introduction         Precept Austin on Proverbs 5-7

         v.       1              Proverbs 5:1–14 as a Chiasmos, from Peter Pett

         v.       2              M^ezimmôth (מְזִמּוֹת) used in a positive way

         v.       2              Proverbs 5:1–2 (graphic)

         v.       3              Commentators on This Strange Woman

         v.       4              Jim Rickard on Wormwood

         v.       4              The Doctrine of Flattery

         v.       4              Proverbs 5:3–4 (a graphic)

         v.       4              Lusts of the Soul

         v.       5              Jim Rickard on Death

         v.       5              Proverbs 5:3–5 (a graphic)

         v.       5              The Abbreviated Doctrine of Sheol

         v.       6              Summary of Proverbs 5:1–6, by Stuart Wolf

         v.       7              Joe Guglielmo on Children Being Raised without Fathers

         v.       8              Jim Rickard on Cleanliness Before God

         v.       9              Interpreting “A Person without Mercy” (or, the Cruel One)

         v.      10              Jim Rickard’s Four Consequences of Proverbs 5:9–10

         v.      11              The Pulpit Commentary on, Mourning at the Last

         v.      11              Joe Guglielmo on the High Cost of Sexual Sins

         v.      11              Robert Dean on the Consequences of Interaction with the Immoral Woman

         v.      11              Summary of the Consequences of Cavorting with the Immoral Woman

         v.      11              Definition of the Cosmic System

         v.      11              The Consequences of Spiritual Immorality

         v.      14              The Cost of Immorality or Adultery

         v.      14              Ray Pritchard on What We Give Away

         v.      14              Paul Apple on, The Terrible Consequences of Infidelity

         v.      14              David Warns Solomon of Future Regrets

         v.      14              Summary of Proverbs 5:7–14, by Stuart Wolf

         v.      15              Proverbs 5:15–20 as a Chiasmos, from Peter Pett

         v.      15              Chuck Smith on How God Made Us

         v.      16              The Pulpit Commentary on the 4 Interpretations of Proverbs 5:16

         v.      18              Proverbs 5:18 (a graphic)

         v.      18              David’s Faithfulness to Bathsheba Throughout Their Marriage

         v.      19              Proverbs 5:19 (the first graphic)

         v.      19              Sexual Love in Marriage

         v.      19              Proverbs 5:19 (a graphic)

         v.      19              Matthew Henry and Marriage (Proverbs 5:15–19)

         v.      19              Marriage as the Third Divine Institution

         v.      19              Proverbs 5:19 (another graphic)

         v.      19              Timothy Peck on, the Bible’s Healthy View of Sex

         v.      20              Proverbs 5:20 (a graphic)

         v.      20              Paul Apple Sums Up Prov. 5:15-20

         v.      20              Proverbs 5:21–23 as a Chiasmos, from Peter Pett

         v.      21              The Pulpit Commentary on, How We Should Respond to the Omniscience of God

         v.      21              Proverbs 5:21 (a graphic)

         v.      22              Charles Simeon’s Horae Homiletical on the Force of a Sinful Habit

         v.      22              The Pulpit Commentary on, The Cords of Sin

         v.      22              20 Reasons Not to Sin

         v.      22              Ray Pritchard on Pornography

         v.      23              Doctrine of The Sin Unto Death

         v.      23              Paul Apple: There Is No Escaping God’s Accountability

         v.      23              Jim Rickard’s The Law of Volition Responsibility

         v.      23              The Pulpit Commentary on, The End of an Evil Course

         v.      23              Ray Pritchard: First Steps in a New Direction

         v.      23              Summary of Proverbs 5:15–23, by Stuart Wolf

         Addendum          Two Women—a Metaphorical Approach to Proverbs 5

         Addendum          Precept Austin On, Scriptural Strategies in Our War Against Lust

         Addendum          Why Proverbs 5 is in the Word of God

         Addendum          What We Learn from Proverbs 5

         Addendum          A Complete Translation of Proverbs 5

         Addendum          Word Cloud from a Reasonably Literal Paraphrase of Proverbs 5

         Addendum          Word Cloud from Exegesis of Proverbs 5

——————————

An Introduction to Proverbs 5

I ntroduction: Proverbs 5 has an introduction and a post-mortem. In between, King David, the father, teaches Solomon, his son, about women, about the wrong woman and about the right woman. David warns what a disaster it can be to hook up with the wrong woman; and how wonderful it can be to enjoy a good relationship with the right woman.

Proverbs 5 Graphic from Blessings by Renee; accessed September 2, 2015.

At the beginning of this dissertation on women, David tells his son to listen to him and to remember what he is teaching (very similar to what we have already studied in Prov. 1–4); and at the very end, David warns Solomon how the wrong choices in life lead a man far astray.

Ironside: Additional instruction is given in Proverbs 5 concerning the strange woman warned against in Chapter 2. It is a solemn subject if this dangerously seductive woman pictures false religion with its snares and allurements. Even in its simple, primary meaning, this admonition is of great importance. If any are entrapped, it is not for lack of warning, but for willful neglect of instruction.

David talks about one of his favorite subjects in this chapter of Proverbs: women—in particular, the right woman for any man (and, in this case, it is the right woman for Solomon, his very young son). David teaches his son, Solomon, about the correct approach to love, marriage and sex. We have allowed our schools to teach sex ed to our children,

Briefly, King David is saying, “Listen to me carefully—this is the wrong woman and you need to avoid her. You need to foster the right relationship with the wife of your youth, and if you make the wrong choices, you will be trapped by your sins and you will die the sin unto death.” This is one of the most sobering chapters of the book of Proverbs.

What is fascinating is, David had 10 wives and 10 mistresses; Solomon had 1000 wives and mistresses; and yet David is teaching his son about the importance of one wife, of one relationship, of one life together. This is the boundary given by God for personal and sexual love. The reason that this is fascinating is, most people like to justify themselves. Most people like to point to things that they have done and say, “You may think that I got it wrong, but what I was doing was a-okay.” But David does not do this. Solomon, in recording this information, does not do this. Both men, David by his teaching and Solomon by his recording of this information, testify to God’s plan for men and women, which is not the plan which they followed. At no time in any of their writings does either man try to justify their own mistakes. Solomon never writes, a man with one wife is blessed and a man with two is double-blessed. David never says, you know, in this line, we men of Judah have the sexual vigor of 20 men, so we need to have many women at our beck and call. Despite what these men did, they always teach about love between one man and one woman.

Compare this to David and Solomon, both of whom had multiple wives, but both of whom spoke of the importance of a one man-one woman marriage. They do not attempt to justify themselves.

There is something that we need to learn from this: truth is truth, no matter what you have done in life. Every pastor has sinned. Every commentator sins. Still, when you are teaching a passage which deals with your favorite sin, your greatest weakness, your hidden sin—you still teach it. You teach it objectively and honestly—even if you have committed this sin. That is what David and Solomon are doing. David taught this to Solomon (he taught him from experience); and Solomon recorded this information, even though some of his contemporaries may have pointed to him and said, “You are a hypocrite, Solomon.”

There is no call among Christians to justify David or Solomon’s many wives. We do not look up to them as exemplary in the realm of marriage; nor does the Bible attempt to justify their marriages to multiple wives. We are simply told the facts; and David and Solomon themselves always lay out the case for a single man marrying a single woman.

On the other hand, we find this sort of craven self-justification most recently among Christians who count themselves as homosexual. They have websites touting both their faith in Jesus and their homosexuality (some of these sites primarily push homosexuality). Many claim to have discovered important information, hidden deep in the Greek and Hebrew, that these passage which condemn homosexuality really don’t condemn homosexuality, but other behaviors similar to homosexuality. How fortuitous for the Christian homosexuals to discover all of these hidden truths, and just in time for the gay movement! Some from this thinking have told me that the people of Sodom were destroyed for the awful sin of inhospitality (a very grave sin in the ancient world, they said). Really, I have been told that.

Joe Guglielmo: [T]he wicked live to do evil, they feed upon it and unless they are doing wickedness, they are not happy. The wicked sin because that is what they feed upon. They are sinners and the only thing that can satisfy their hunger is sin! How sad a state to be in, that your life is bent on doing evil. May we be wise and walk in the ways of the Lord! 

Joe Guglielmo: [David is telling Solomon,] “Son, you are going to be tempted. There is a world of sexual temptation that will try to take you captive. It will look good, it will be like honey but the reality is, it will be poison to you!” And we can see that sexual temptation has permeated our society! 

There is an elegant trick to dealing with potentially addictive behaviors (here, that behavior is sexual involvement with the wrong woman): do not do it in the first place! This prevents you from continuing in a set of addictive behaviors.

Warren Wiersbe makes the point that: The book of Proverbs emphasizes the importance of looking ahead to see where your actions will lead you (see Pr 5:11; 14:12, 13, 14; 16:25; 19:20; 20:21; 23:17, 18, 32; 24:14, 20; 25:8 - see these verses below). The wise person checks on the destination before buying a ticket (Pr 4:26), but modern society thinks that people can violate God's laws and escape the consequences. They're sure that whatever has happened to others will never happen to them. Sad to say, their ignorance and insolence can never neutralize the tragic aftermath that comes when people break the laws of God. "Oh, that they were wise, that they understood this, that they would consider their latter end!" (Deut 32:29, cp Nu 32:33).

The book of Proverbs is taught by King David, who has made a great many mistakes, to his son Solomon, before he begins to make any of these mistakes. “Let me tell you the things to avoid, so that your life will be easier,” David tells Solomon.

This is easy to understand regarding the use of drugs. If you never try marijuana (or any other drug), you will never become addicted to any of them. Drugs will never control your life. Some parents have gone to the trouble of taking their children to meet drug addicts, meth or crack addicts; or they show their children before and after pictures—before their addiction and a few years into their addiction (an addict can age 10 or 20 years after a year or two of addiction to the wrong drugs).

David is teaching Solomon the same thing, but about sexual relations with the wrong persons. This chapter (along with several others) explains where such relations will lead you.

After I was half way finished, I separated off vv. 12–14 into a separate section, even though they clearly proceed from the previous verses. The following outlines did not do this.

This chapter of Proverbs is very different from the previous four. Although there are many words from previous chapters found here, this chapter, partially because of its subject matter, introduces us to a whole host of words not found in Proverbs before.

Enter the Bible also provides an outline: The writers of Proverbs pull no punches about the consequences of loose sexual behavior: what may begin with words that are all sweetness and honey is likely to end in death (vv. 1-5)! Or, in another run at the same topic, the teacher says that irresponsible sexual behavior will result in disease and disgrace (vv. 8-14). In contrast is a portrayal of the joys, delights, and intoxications of a faithful marriage (vv. 15-19).

J. Vernon McGee breaks this chapter down into two parts:

God's Sex Education (5:1-14)

The Holiness Of Marriage (5:15-23).

Throughout the book of Proverbs, there are two women who are often spoken of: the personification of wisdom (Prov. 8 is a good example of this); and the strange, foreign or immoral woman, who entices a man off the path of God’s plan. Prov. 5 is mostly about the latter woman. Even though this latter woman is a literal illustration of how a man can be moved out of God’s will, she is also illustrative of lusts and false doctrine which also move us away from God’s will. This strange woman pulls double duty here, if you will: (1) she represents a real type of woman, that, when mixed up with, can lead a man astray; and (2) she is also illustrative of strange, foreign and immoral doctrines which lead us away from the truth. This is why accurate doctrine is also portrayed as a woman—the right woman for the soul of the believer in the Revealed God.

Just so there is no misunderstanding, the man moved off of God’s path is himself responsible for this. You will never win any points from God by saying, “The woman, whom You gave me, gave me the [tempting] fruit.”

Quite frankly, people in the past have done excellent work on this verse. I have probably over-quoted in this particular chapter (there will be over 200 footnotes). But this is important information—particularly for a young man.

——————————

Introduction: Be Attentive to Wisdom

Here is how others have translated this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac and Greek texts, using the Douay-Rheims translation; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W. Esposito, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament. Although I usually quote the Complete Apostles’ Bible here, I have begun to make changes in the translation when their translation conflicts with the Greek and note what those changes are.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

Underlined words indicate differences in the text.

Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text.

I will only list the translation from the Dead Sea Scrolls if it exists and if it is different from the Masoretic text.

These Bibles often fall into more than one category; I placed them where I believed them to have the best fit.

Ancient texts:

Masoretic Text (Hebrew)        My son, to my wisdom attend to;

to my understanding spread out your ear;

to keep purposes

and knowledge your [two] lips will keep.

Latin Vulgate                          My son, attend to my wisdom, and incline your ear to my prudence,

That you may keep thoughts, and your lips may preserve instruction. Mind not the deceit of a woman. You will note that a portion of this is not a part of the MT, but is properly placed with v. 3.

Plain English Aramaic Bible   My son, give ear to my wisdom and incline your ear to my sayings

So that you heed counsel and your lips will keep knowledge.

Peshitta (Syriac)                    MY son, attend to my wisdom and incline your ear to my understanding,

That you may heed counsel and that your lips may keep knowledge.

Septuagint (Greek)                My son, attend to my wisdom, and incline your ear to my words;

that you may keep good understanding, and the discretion of my lips gives you a charge. Give no heed to a worthless woman,... Both the Latin and the Greek have a portion of v. 3 included with v. 2 (which has an affect on some of the translations which are given below).

Significant differences:           The Greek has words rather than understanding, prudence. The 3^rd phrase is problematic. The verb is keep rather than heed (Syriac). Notice that the Latin and Greek also add an additional phrase onto v. 2, which is not helpful, and which should be the beginning of v. 3.

Limited Vocabulary Bibles:

Bible in Basic English             My son, give attention to my wisdom; let your ear be turned to my teaching:

So that you may be ruled by a wise purpose, and your lips may keep knowledge.

Easy English                          My son, listen to my wisdom!

Hear my knowledge!

Then you will know how to behave.

You will know what to say.

Easy-to-Read Version            My son, listen to my wise teaching. Pay attention to my words of understanding. Then you will remember to live wisely and watch what you say.

Good News Bible (TEV)         My child, pay attention and listen to my wisdom and insight.

Then you will know how to behave properly, and your words will show that you have knowledge.

The Message                         Dear friend, pay close attention to this, my wisdom; listen very closely to the way I see it.

Then you'll acquire a taste for good sense; what I tell you will keep you out of trouble.

Names of God Bible               Avoid Adultery

My son,

pay attention to my wisdom.

Open your ears to my understanding

so that you may act with foresight

and speak with insight.

NIRV                                      A Warning Against Committing Adultery

My son, pay attention to my wisdom.

Listen carefully to my wise sayings.

Then you will continue to have good sense.

Your lips will keep on speaking words of knowledge.

New Simplified Bible              My son, pay attention to my wisdom. Listen to my understanding.

That way you will maintain discretion and your lips will keep knowledge.

Thought-for-thought translations; paraphrases:

Common English Bible           Avoid the mysterious woman

My son, pay attention to my wisdom.

Bend your ear to what I know,

so you might remain discreet,

and your lips might guard knowledge.

Contemporary English V.       My son, if you listen closely to my wisdom and good sense, you will have sound judgment, and you will always know the right thing to say.

The Living Bible                     Listen to me, my son! I know what I am saying; listen! Watch yourself, lest you be indiscreet and betray some vital information.

New Berkeley Version           My son, listen to my wisdom [The only time in the book that “my” is added to “wisdom.”];

incline your ear to my discernment;

that you may protect discretion;

that your lips may guard knowledge.

New Century Version             Warning About Adultery

My son, pay attention to my wisdom;

listen to my words of understanding.

Be careful to use good sense,

and watch what you say.

New Life Bible                        My son, listen to my wisdom. Turn your ear to my understanding. So you may know what is good thinking, and your lips may keep much learning.

New Living Translation           Avoid Immoral Women

My son, pay attention to my wisdom;

listen carefully to my wise counsel.

Then you will show discernment,

and your lips will express what you’ve learned.

Partially literal and partially paraphrased translations:

American English Bible          O son, pay attention to my wisdom, and lend your ears to my words, so you can understand clearly, then I'll tell you the things that my lips have perceived. Certain Bible translation appear to affix half of v. 3 to v. 2. This must be based upon the LXX.

Beck’s American Translation Love, Impure and Pure

My son, pay attention to My wisdom

listen to the understanding I give you,

that you may conduct yourself wisely and talk intelligently.

International Standard V        Warning against Sexual Immorality

My son, pay attention to my wisdom,

and listen closely to my insight,

you may carefully practice [Lit. guard] discretion

and your lips preserve knowledge.

New Advent (Knox)Bible        My son, here is good advice for thy heeding; listen to wise counsel, if thou wouldst be circumspect, if thou wouldst have ever on thy lips the maxims of prudence. The Knox Bible has a portion of v. 3 added to v. 2 (I did not include it here).

Translation for Translators                                 A warning about adultery

My son, listen carefully to some more wise things that I will tell you.

Listen well to what I am going to teach you.

If you do that, you will be able to choose wisely what to do,

and you will know the right things to say [MTY]. .

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      My son, listen to my wisdom, and affix your ear to my understanding.

Keep planning, and guard knowledge with your lips.

Conservapedia                       My son, pay attention to my wisdom and listen with your ear to my understanding:

So that you highly regard discretion and so your lips keep knowledge.

Ferrar-Fenton Bible                A Warning Against Vice

“My son! to my wisdom attend, And bend down your ear to my thoughts; Keep to reflection and knowledge, Which they will provide for your lips.

HCSB                                     My son, pay attention to my wisdom; listen closely to my understanding so that you may maintain discretion and your lips safeguard knowledge.

Jubilee Bible 2000                  My son, attend unto my wisdom, and bow thine ear to my intelligence; that thou may keep council and that thy lips may conserve knowledge.

Lexham English Bible            My child, be attentive to my wisdom, and to my understanding incline your ear;

[in order] to keep prudence, and knowledge will guard your lips.

NIV – UK                                Warning against adultery

My son, pay attention to my wisdom,

turn your ear to my words of insight,

that you may maintain discretion

and your lips may preserve knowledge.

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  Beware of the adulteress

My son, pay heed to my wisdom and listen to my insights;

remember my counsel and let your lips not depart from this knowledge.

The Heritage Bible                 My son, prick up your ears to my wisdom, and spread out your ears to my understanding, That you may hedge about wise planning, and your lips may guard knowledge,...

New American Bible (2002)   My son, to my wisdom be attentive, to my knowledge incline your ear, That discretion may watch over you, and understanding may guard you. [1-20] Understanding and discretion guard a man against the wiles of an adulteress, which lead astray and beget bitterness, bloodshed and death (⇒ Proverb 5:1-6). They destroy honor, waste the years of life, despoil hard-earned wealth, consume the flesh, and bring remorse in the end (⇒ Proverb 5:7-14). Conjugal fidelity and love for one wife only bring happiness and security (⇒ Proverb 5:15-20). Cf ⇒ Proverb 6:20-⇒ 7:27.

New American Bible(2011)    Warning Against Adultery* [5:1–23] This is the first of three poems on the forbidden woman, the “stranger” outside the social boundaries (cf. 2:16–19); the other two are 6:20–35 and chap. 7. Understanding and discretion are necessary to avoid adultery, which leads astray and begets bitterness, bloodshed, and death (vv. 1–6). It destroys honor, wastes the years of life, despoils hard-earned wealth, and brings remorse in the end (vv. 7–14). Conjugal fidelity and love bring happiness and security (vv. 15–20). Cf. 6:20–7:27. The structure of the poem consists of a two-line introduction; part one consists of three stanzas of four lines each warning of the forbidden woman’s effect on her lovers (vv. 3–14); part two consists of a stanza of twelve lines exhorting the disciple to marital fidelity (vv. 15–20); and a final stanza of six lines on the perils of the woman (vv. 21–23).

My son, to my wisdom be attentive,

to understanding incline your ear,

That you may act discreetly,

and your lips guard what you know.

New Jerusalem Bible             My son, pay attention to my wisdom, listen carefully to what I know; so that you may preserve discretion and your lips may guard knowledge. This online version adds a portion of v. 3 to v. 2 (without any reason for it, than I can see)

New RSV                               My child, be attentive to my wisdom;

incline your ear to my understanding,

so that you may hold on to prudence,

and your lips may guard knowledge.

Revised English Bible            “My son, attend to my wisdom and listen with care to my counsel,

so that you may preserve discretion and your lips safeguard knowledge.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           My son, pay attention to my wisdom; incline your ear to my understanding; so that you will preserve discretion and your lips keep watch over knowledge.

exeGeses companion Bible   My son, hearken to my wisdom;

spread your ear to my discernment:

to regard intrigue

and your lips guard knowledge: ...

JPS (Tanakh—1985)               My son, listen to my wisdom;

Incline your ear to my insight,

That you may have foresight,

While your lips hold fast to knowledge.

Judaica Press Complete T.    My son, hearken to my wisdom; incline your ear to my understanding, to watch your thoughts, and your lips shall guard knowledge.

Orthodox Jewish Bible           Beni (my son), attend unto my chochmah, and bow thine ozen to my tevunah (understanding);

That thou mayest regard mezimah (discretion), and that thy sfatayim (lips) may keep da’as (knowledge).

Expanded/Embellished Bibles:

The Amplified Bible                My son, be attentive to my Wisdom [godly Wisdom learned by actual and costly experience], and incline your ear to my understanding [of what is becoming and prudent for you],

That you may exercise proper discrimination and discretion and your lips may guard and keep knowledge and the wise answer [to temptation].

The Expanded Bible              My son, pay attention to my wisdom;

·listen [^Lbend your ear] to my words of understanding.

·Be careful to use good sense [or So you might keep discrete]

and ·watch what you say [^Lyour lips might protect knowledge].

Kretzmann’s Commentary    Warning against Wantonness

My son, attend unto my wisdom, giving heed to its precepts, and bow thine ear, in the attitude of the most careful listening, to my understanding, both the possession of knowledge and the proper exercise of discrimination in applying it to the various situations of life being urged,

v. 2. that thou mayest regard discretion, the reflection and consideration needed for circumspect behavior, and that thy lips may keep knowledge, preserving its instructions word for word and repeating them often, lest they be forgotten. This is placed in contrast to the seductions of the wanton woman.

NET Bible®                             Admonition to Avoid Seduction to Evil [In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.]

My child [The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against going to the adulterous woman. However, since the image of the adulterous woman probably represents all kinds of folly (through personification), and since even in this particular folly the temptation works both ways, the general address to either young men or women should be retained. The text was certainly not intended to convey that only women could seduce men.], be attentive to my wisdom,

pay close attention [Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”] to my understanding,

in order to safeguard [Heb “keep, protect, guard.”] discretion,

and that your lips may guard knowledge. When it comes to making an actual material change to the text, the NET Bible® is pretty good about indicating this. Since most of these corrections will be clear in the more literal translations below and within the Hebrew exegesis itself, I will not continue to list every NET Bible® footnote. Language footnotes will be placed in the Hebrew exegesis.

Syndein/Thieme                     {Chaper 5 - Category 2 Love Relationship to Illustrate Pseudo-love}

My son {Father to Son - David teaching Solomon}, concentrate on {qashab } 'my doctrine' {chokmah} {and ignore pseudo-love}, and extend your ear to my understanding {concentrate hard on this subject - means strict discipline in the assimilation of doctrine}.

{Beware of feminine divisiveness - and vice versa}

For the purpose that you may guard against feminine divisiveness . . . {because this is father to son - mother to daughter would have been vice versa} as for knowledge that your lips may guard it {idiom meaning 'if you know this, you can protect against it'}. {Note: The man is at his worst in a romantic situation and easily acts foolishly.}

The Voice                               My son, stay focused; listen to the wisdom I have gained;

give attention to what I have learned about life

So you may be able to make sensible judgments

and speak with knowledge.

Literal, almost word-for-word, renderings:

Concordant Literal Version    My son, do attend to my wisdom; To my comprehension, stretch out your ear,

In order to guard foresight, That your lips may preserve knowledge."

Darby Translation                  My son, attend unto my wisdom, incline thine ear to my understanding;

that thou mayest keep reflection [Or 'well-considered thoughts,' it is plural: for singular see ch. 1.4, 'discretion.'], and that thy lips may preserve knowledge.

English Standard V. – UK       Warning Against Adultery

My son, be attentive to my wisdom;

incline your ear to my understanding,

that you may keep discretion,

and your lips may guard knowledge.

God’s Truth (Tyndale)           My son, give heed unto my wisdom, and bow your ear to my *prudence: that you may regard good counsel, and that your lips may keep nurture.

NASB                                     Pitfalls of Immorality

My son, give attention to my wisdom,

Incline your ear to my understanding;

That you may observe discretion

And your lips may reserve knowledge.

New European Version          The Dangers of Adultery

My son, pay attention to my wisdom, turn your ear to my understanding: that you may maintain discretion, that your lips may preserve knowledge.

New King James Version       The Peril of Adultery

My son, pay attention to my wisdom;

Lend your ear to my understanding,

That you may preserve discretion,

And your lips may keep knowledge.

Stuart Wolf                             My son, to my wisdom give attention, to my understanding turn your ear.

In order to observe/watch discretion, and knowledge your lips will guard.

Third Millennium Bible            My son, attend unto my wisdom and bow thine ear to my understanding,

that thou mayest have regard for discretion, and that thy lips may keep knowledge.

Webster’s updated Bible       My son, attend to my wisdom, [and] bow your ear to my understanding:

That you may regard discretion, and [that] your lips may keep knowledge.

Young’s Updated LT             My son! To my wisdom give attention, To mine understanding incline your ear, To observe thoughtfulness, And knowledge do your lips keep.

The gist of this verse:          David warns his son, Solomon, to pay attention to what he is teaching, so that he may amass divine viewpoint in his soul.

Translation: Attend to my wisdom, my son,... This chapter actually begins with my son, suggesting that this is still King David teaching his son Solomon. Much of the book of Proverbs is essentially Solomon’s notes that he took when his father was teaching him.

The verb is qâshab (קָשַב) [pronounced kaw-SHAH^BV], which means, in the Hiphil imperative, incline, attend to, give attention to, be caused to attend to. Strong’s #7181 BDB #904. What Solomon is supposed to be giving attention to is châk^emâh (חָכְמָה) [pronounced khawk^e-MAW], which is one of the common words in the Hebrew for wisdom, Bible doctrine, doctrine in the soul. Strong’s #2451 BDB #315.

Gill: [This is] Not the wisdom of the world or of the flesh, worldly wisdom and carnal policy; but spiritual and evangelical wisdom;...the treasures of wisdom and knowledge [that]...every child of God, and disciple of Christ, ought carefully and diligently attend to...even the knowledge of God and of Christ, and of the Gospel and its doctrines; and which will be a means of preserving men, as from false doctrine, error, and heresy, so from profaneness and immorality.

Precept Austin on this wisdom: Wisdom...(chokmah)...as used in this context describes the ability to see something from God’s viewpoint. Wisdom is “God’s character in the many practical affairs of life.” We can get information "on line" but wisdom is from "on high" (through His Word)! God's wisdom is not theoretical knowledge but is that which is worked out in a proper discernment between good and evil or right and wrong. Fools may acquire encyclopedic information, but they cannot attain wisdom because they fail to take God into account. Wisdom is not acquired by a mechanical formula but in the final analysis through a right relationship with God (Pr 9:10, Jas 3:15, 16, 17, 18). In the present context, God's wisdom helps guard the heart and mind of a man against the wiles of an adulteress.

David has the wisdom; David has the Bible doctrine in his soul. He is sharing this knowledge with the next generation, which is Solomon. He is telling his son, “Pay attention to this; listen to this.”

David, through learning Bible doctrine, has amassed a great deal of doctrine in his soul. He is passing along this teaching to his son, so that Solomon might reign in Israel with wisdom.

When dealing with human relationships, David is teaching his son, “How you feel is inconsequential. What do you know? What are your thoughts? How do they line up with the Word of God?”

Translation:...[and] listen [lit., spread out your ear] to my insight;... The verb and its object read, incline your hear, turn your ear; which is somewhat of a poetic way of saying, “Listen to this.”

What Solomon is to listen to is t^ebûwnâh (תְּבוּנָה) [pronounced tʾvoo-NAWH], which means intelligence, understanding, insight; the act of understanding; skill; the faculty of understanding; the object of knowledge; teacher (personification). Again, we have the 1^st person singular suffix, which means that this is insight and understanding which David has, and he wants to share it with his son.

Precept Austin on this wisdom: Understanding...(tebunah from bin = to discern) refers to insight or knowledge which is superior to the mere gathering of data. Understanding is the capacity for discerning a right course of action when presented with various sources of input and various options...Understanding implies a mental grasp of the nature and significance of something, along with discernment and good judgment. In short, it is common sense and not the mere accumulation and possession of knowledge ("head knowledge"). Think of understanding as the ability to "put the pieces together" and make sense out of it all. This is the application of wisdom to one’s life and circumstances.

V. 1 reads: Attend to my wisdom, my son, [and] listen [lit., spread out your ear] to my insight;... As is found throughout much of this chapter, we have parallel thoughts laid down side-by-side, essentially teaching the same thing. David is teaching wisdom to his son Solomon, and he is encouraging him to listen and to pay attention.

David refers Solomon to my wisdom and to my insight, suggesting that David learned these things on his own—perhaps the hard way. If that is the case, David had to have a basis for this knowledge and understanding; he may have learned things the hard way, but he had spiritual information will allowed him to learn.

The spiritual life is not learned by simply living from day-to-day. We do not reach maturity in that way. Now and again, we have really hard heads and God has to reach us through our posterior; but even that requires some fundamental knowledge of the Word of God. Perhaps after some intense discipline, we remark to God, “Oh, so that’s what You mean.”

As believers, we should be forewarned that God is always right and, when we learn some things the hard way, that takes time, and it is painful. If you studied the final quarter of 2Samuel, you understand just how painful David’s life was due to his going after Bathsheba, a married woman.

When Nathan explained things to David, David did not suddenly say, “Oh, adultery is wrong? For the king? I had no idea!” He got out of fellowship and he stayed out of fellowship for a long period of time; and he just built sin upon sin upon sin. But, when Nathan spoke and God backed this up with discipline, David understood completely. He understood every wrong thing that he had done. He should have known better, but he simply went ahead and allowed his lust to override what he had learned.

Keil and Delitzsch: Wisdom and understanding increase with the age of those who earnestly seek after them. It is the father of the youth who here requests a willing ear to his wisdom of life, gained in the way of many years' experience and observation.

V. 1 reads: Attend to my wisdom, my son, [and] listen [lit., spread out your ear] to my insight; [with the intent] to guard [divine] purposes and your lips will guard knowledge. There are many similar verses found throughout Scripture: Prov. 2:1 4:1, 20 22:17 Matt. 3:9 Mark 4:23 Rev. 2:7, 11, 17, 29 3:6, 13, 22 James. 1:19.

Ironside: Throughout the book of Proverbs, the need for more than casual attention to the words of wisdom is enforced. To hear with no intention of obeying, is not what is contemplated; but rather to bow the ear in order to regard discretion and keep knowledge...When God stoops to make His will known, it should be considered a privilege to obey, not merely a duty.

Jim Richard: God’s Word combats the temptations of your Old Sin Nature and those from Satan’s Cosmic System. Therefore it protects you from the lustful desires of sexual immorality.

Translation: ...[with the intent] to guard [divine] purposes... The feminine plural noun is often used to refer to something which is negative. However, here, the context is clear that this is a good thing. Therefore, we should assume that its use anywhere depends upon context.

Translation: ...and your lips will guard knowledge. Interestingly here, Solomon is to guard knowledge with his lips. When he speaks, he is to observe knowledge and wisdom. People should, when they hear Solomon, think, this is a very wise young man. He will be known for his wisdom.

Proverbs 5:1–2 (graphic); from pinimg.com; accessed September 2, 2015.

A loose translation of these first two verses: Attend to my wisdom, my son and listen to my doctrinal teaching; guard the purposes of God and guard Biblical knowledge. David tells his son Solomon to listen carefully to the principles of doctrine that he is teaching him; and to guard this knowledge (that is, remember and preserve it).

In every generation, someone has to preserve the Word of God. Every generation must make this decision. Furthermore, for a period of perhaps 2000 years, someone had to make the decision to add to the Word of God. They may not have realized that they were writing the Word of God, but they were. But the Word had to be preserved and taught; and every generation had to make that decision.

So far, in the first two verses, David begins with a number of familiar words, all of which are found throughout Prov. 1–4.

Matthew Henry summarizes the first two verses: [This is] A solemn preface, to introduce the caution which follows...Solomon here addresses himself to his son, that is, to all young men, as unto his [own] children, [toward] whom he has an affection for and some influence upon. In God's name, he demands attention; for he writes by divine inspiration,...[even] though he begins not with, Thus says the Lord, [but rather, with]. “Attend, and bow your ear;” [Do] not only hear what is said, and read what is written, but apply your mind to it and consider it diligently...[These] lectures are not designed to fill our heads with notions, with matters of nice speculation, or doubtful disputation, but to guide us in the government of ourselves, that we may act prudently, so as becomes us and so as will be for our true interest.

——————————

The Ruin Caused Fraternization with the Forbidden Woman

Suddenly, King David is going to seize the attention of Solomon. Where should a young man with great power and influence exercise the greatest care? With women. With attractive, desirable women. With this comes a whole new vocabulary.

Back in Prov. 2, 4 verses were devoted to warning the young man about the wrong woman: So you will be delivered from the forbidden woman, from the adulteress with her smooth words, who forsakes the companion of her youth and forgets the covenant of her God; for her house sinks down to death, and her paths to the departed; none who go to her come back, nor do they regain the paths of life. (Prov. 2:16–19; ESV). Now nearly half of Prov. 5 will deal with this topic specifically, the strange woman having been essentially defined back in Prov. 2.

David learned about sexual sins through Scripture; but then, when he broke God’s laws, he found out about sexual sins the hard way. David hopes to spare his son Solomon the great pain which would be the result of making the same mistakes that he made.

Here is how others have translated this verse:

Ancient texts:

Masoretic Text (Hebrew)        For honey drips lips of the strange woman

and smooth more than oil her palate.

And her end [is] bitter as wormwood;

sharp as a sword of mouths.

Latin Vulgate                          Mind not the deceit of a woman. For the lips of a harlot are like a honeycomb dropping, and her throat is smoother than oil. But her end is bitter as wormwood, and sharp as a two-edged sword.

Plain English Aramaic Bible   Because the lips of an estranged woman are dripping honey and her words are softer than oil.

But their end is of bitter wormwood, for they are sharper than a double-edged sword...

Peshitta (Syriac)                    For the lips of a strange woman drop as a honeycomb, and her words are smoother than oil; But the end of her life is bitter as wormwood, sharp as a two-edged sword.

Septuagint (Greek)                Give no heed to a worthless woman, for honey drops from the lips of a harlot, who for a season pleases your palate; but afterwards you will find her more bitter than gall, and sharper than a two-edged sword.

Significant differences:           In both the Latin and the Greek, the first phrase actually is the end of v. 2 in those ancient manuscripts. The Aramaic/Syriac has words put in for palate. The Plain English Arabic has her life and the Syriac has their end; but the Hebrew has her end.

Limited Vocabulary Translations:

Bible in Basic English             For honey is dropping from the lips of the strange woman, and her mouth is smoother than oil;

But her end is bitter as wormwood, and sharp as a two-edged sword;...

Easy English                          A married woman may tempt you. Her lips are sweet like honey.

Her speech is attractive, as oil is smooth.

However, soon her lips will taste bitter.

Soon she will cut you, as with a sword.

Easy-to-Read Version            Another man’s wife might be very charming; the words from her lips so sweet and inviting. But in the end, she will bring only bitterness and pain. It will be like bitter poison and a sharp sword!

God’s Word™                         The lips of an adulterous woman drip with honey.

Her kiss is smoother than oil,

but in the end she is as bitter as wormwood,

as sharp as a two-edged sword.

Good News Bible (TEV)         The lips of another man's wife may be as sweet as honey and her kisses as smooth as olive oil, but when it is all over, she leaves you nothing but bitterness and pain.

The Message                         The lips of a seductive woman are oh so sweet, her soft words are oh so smooth. But it won't be long before she's gravel in your mouth, a pain in your gut, a wound in your heart.

NIRV                                      A woman who commits adultery has lips that drip honey.

What she says is smoother than olive oil.

But in the end she is like bitter poison.

She cuts like a sword that has two edges.

Thought-for-thought translations; paraphrases:

Common English Bible           The lips of a mysterious woman drip honey,

and her tongue is smoother than oil,

but in the end she is bitter as gall,

sharp as a double-edged sword.

Contemporary English V.       The words of an immoral woman may be as sweet as honey and as smooth as olive oil. But all that you really get from being with her is bitter poison and pain.

The Living Bible                     For the lips of a prostitute [of a prostitute, or “of another man’s wife.”] are as sweet as honey, and smooth flattery is her stock-in-trade. But afterwards only a bitter conscience is left to you [But afterwards only a bitter conscience is left you, literally, “But in the end she is bitter as wormwood.”], sharp as a double-edged sword.

New Berkeley Version           For the lips of a loose [See Prov. 2:16.] woman drop honeyed words [Lit. “Drop honey.”]

and her palate [Her talk] is smoother than oil;

but in the end she is bitter as wormwood,

sharp as a devouring [Lit. “a sword of mouths.”] sword.

New Century Version             The words of another man’s wife may seem sweet as honey;

they may be as smooth as olive oil.

But in the end she will bring you sorrow,

causing you pain like a two-edged sword.

New Life Version                    For the lips of a strange woman are as sweet as honey. Her talk is as smooth as oil. But in the end she is as bitter tasting as wormwood, and as sharp as a sword that cuts both ways.

New Living Translation           For the lips of an immoral woman are as sweet as honey,

and her mouth is smoother than oil.

But in the end she is as bitter as poison,

as dangerous as a double-edged sword.

Partially literal and partially paraphrased translations:

American English Bible          Pay no attention to vile women! For the lips of a whore drip with honey, which fattens the throat for a while…but you'll find them more bitter than bile, and sharper than a double-edged sword.

Beck’s American Translation The lips of an adulteress woman drip witrh honey,

and her mouth is smoother than oil,

but in the end she’s bitter as a poisonous plant

and sharp as a double edged sword.

New Advent (Knox) Bible       ^2b First, give no credence to the wiles of woman; ³ honey-sweet words the temptress [Literally, ‘harlot’, but it would appear from what follows, especially verse 14, that the warning here given is one against adultery, not fornication. It is uncertain, both here and elsewhere in the book, how much the Hebrew term ‘strange woman’ is meant to convey the sense of foreign birth.] may use, all her talk be soothing as oil, ⁴ but oh, the dregs of that cup are bitter; a two-edged sword brings no sharper pang. The verse numbering above matches the text of the Latin and Greek.

Translation for Translators     What an immoral woman says to you may be as sweet as honey,

and sound smoother than olive oil feels on your skin,

but the result of being with her will be bitter like gall

and injure you as badly, like being cut with a sharp two-edged sword.

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      For the lips of a commoner drop as a honeycomb, with a palate smoother than oil. But the future with her is bitter wormwood, sharp as a the mouth of a sword.

Conservapedia                       The lips of a strange woman are like a honeycomb, her mouth is smoother then oil: But the result is bitter like poison wormwood, as sharp as a double-edged sword.

Ferrar-Fenton Bible                Though a loose wanton's lips may drop honey, And her mouth may be smoother than oil, Her results are, more bitter than wormwood, More sharp than a double-edged sword !

NIV – UK                                For the lips of the adulterous woman drip honey,

and her speech is smoother than oil;

but in the end she is bitter as gall,

sharp as a double-edged sword.

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  Know that the lips of the adulteress are sweet as honey and her words smoother than oil, but the outcome is bitter as herbs. It is as sharp as a double-edged sword.

The Heritage Bible                 Because, dripping honey oozes from the lips of an adulterous woman, and her taste is smoother than oil; And what follows is a bitter curse, sharp as a sword with mouths.

New American Bible (2011)   Indeed, the lips of the stranger drip honey, [A metaphorical level is established in the opening description of the forbidden woman: her lips drip honey and her feet lead to death. By her lies, she leads people away from the wisdom that gives life.]

and her mouth is smoother than oil [Prv 7:5.];

But in the end she is as bitter as wormwood,

as sharp as a two-edged sword.

New Jerusalem Bible             Take no notice of a loose-living woman,

for the lips of the adulteress drip with honey, her palate is more unctuous than oil,

but in the end she is bitter as wormwood, sharp as a two-edged sword. Like the Latin and Greek, a portion of v. 2 is included here (which properly belongs with vv. 3–4).

New RSV                               For the lips of a loose [Heb, strange] woman drip honey,

and her speech is smoother than oil;

but in the end she is bitter as wormwood,

sharp as a two-edged sword.

Revised English Bible            For though the lips of an adulteress drip honey and her tongue is smoother than oil,

yet in the end she is as bitter as wormwood, as sharp as a two-edged sword.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           For the lips of a woman who is a stranger drop honey, her mouth is smoother than oil; but in the end she is as bitter as wormwood, sharp as a double-edged sword.

exeGeses companion Bible   ...for the lips of a stranger drip as a honeycomb

and her palate is smoother than ointment:

Pro 5:4 but her finality is bitter as wormwood

sharp as a sword of mouths: ...

Orthodox Jewish Bible           For the sfatayim (lips) of a zarah (strange woman) drip as a honeycomb, and her mouth is smoother than shemen (olive oil);

But her end is marah (bitter) as wormwood, sharp as a two-edged cherev.

Expanded/Embellished Bibles:

The Amplified Bible                For the lips of a loose woman drip honey as a honeycomb, and her mouth is smoother than oil; But in the end she is bitter as wormwood, sharp as a two-edged and devouring sword.

The Expanded Bible              The ·words of another man’s wife [lips of an immoral/^Lstrange woman] may ·seem sweet as [^Ldrip like] honey;

·they [^Lher tongue/palette] may be as smooth as olive oil.

But in the end she ·will bring you sorrow [^Lis bitter like wormwood],

·causing you pain [^Lsharp] like a two-edged sword.

Kretzmann’s Commentary    For the lips of a strange woman, of a harlot, drop as an honeycomb, with seductive invitations, and her mouth is smoother than oil, in framing flattering and alluring speeches; but her end, her future, the reward which is sure to strike her, is bitter as wormwood, the universal emblem of poisonous bitterness, sharp as a two-edged sword, such is the final result of yielding to her seductions.

NET Bible®                             For the lips [“Lips” is a metonymy of cause, referring to her words. Dripping honey is an implied comparison between the product and 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.] of the adulterous woman drip honey,

and her seductive words are smoother than olive oil,

but in the end [Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65).] she is bitter as wormwood,

sharp as a two-edged sword.

Syndein/Thieme                     {Note: The man is at his worst in a romantic situation and easily acts foolishly.}

For distilled honey drips from the lips of a woman {in reversionism - who is a nymphomaniac} and smoother/'more flattering' than oil is the inside of her mouth {we call this French kissing and also means she has a line to stroke the ego of a genius or a dumb person so beware}.

But 'the latter end of her'/'entanglement with her' becomes bitter like wormwood . . . {end of her life is bitter - or entanglement with her is bitter} sharp as a two-edged sword. {Note: Wormwood was used to distill the hardest liqueur made of the day - absinthe - it is so strong that it can drive you insane.}.

The Voice                               You see, the lips of a seductive woman speak honey-sweet words;

they are smooth like oil and enticing.

But in the end, she is bitter,

turning the stomach and rotting the soul;

she cuts as deep as a double-edged sword.

Literal, almost word-for-word, renderings:

Concordant Literal Version    For the lips of a strange woman drop as the honeycomb, And the words of her palate are slicker than oil." Yet the aftereffect from her is bitter as wormwood, Sharp as a two-edged sword."

Emphasized Bible                  For, with sweet droppings, drip the lips of her that is a stranger, and, smoother than oil, is her mouth; But, the latter end of her, is bitter as wormwood, sharp, as a two-edged sword!

English Standard V. – UK       For the lips of a forbidden [Hebrew strange; also verse 20] woman drip honey,

and her speech [Hebrew palate] is smoother than oil,

but in the end she is bitter as wormwood,

sharp as a two-edged sword.

God’s Truth (Tyndale)           For the lips of a harlot are a dropping honeycomb, and her throat is softer than oil. But at the last she is as bitter as wormwood, and as sharp as a two edged sword.

NASB                                     For the lips of an adulteress [Lit strange woman] drip honey

And smoother than oil is her speech [Lit palate];

But in the end she is bitter as wormwood,

Sharp as a two-edged sword.

New King James Version       For the lips of an immoral woman drip honey,

And her mouth is smoother than oil;

But in the end she is bitter as wormwood,

Sharp as a two-edged sword.

Stuart Wolf                             For the lips of the strange woman drip honey, and her palate is smoother than oil.

But after her it is bitter as wormwood, sharp as a sword mouths/edges.

A Voice in the Wilderness      For the lips of a strange woman drip honey, and her mouth is smoother than oil,

but in the end she is bitter as wormwood, sharp as a cleaver;...

Webster’s Bible Translation  For the lips of a strange woman drop [as] a honey-comb, and her mouth [is] smoother than oil:

But her end is bitter as wormwood, sharp as a two-edged sword.

Young's Literal Translation     For the lips of a forbidden woman drip honey, and her speech is smoother than oil, but in the end she is bitter as wormwood, sharp as a two-edged sword.

The gist of this verse:          David begins the dissertation of the forbidden (or, foreign) woman, and how she is to be avoided by Solomon.

Translation: The lips of the strange woman drips honey;... Strange woman is the feminine singular, Qal active participle of zûwr (זוּר) [pronounced zoor], which can mean a stranger, an alien; an enemy; of another family; a strange woman, an adulteress; strange children [bastards]; unlawful; another; new, unheard of; unauthorized person. Strong's #2114 BDB #266. This is not simply a foreign woman—Ruth, for instance, even though she is a Moabite, does not fall into this category of women (Ruth, in fact, is in the line of David and, therefore, in the line of Jesus). In Prov. 5:3, this woman is a stranger to the God of Israel; she is an alien to the fear of God.

J. Vernon McGee: In the previous chapter the warning was against the evil man. In this chapter the warning is against the "strange woman," literally, the stranger woman, because the woman was a stranger, one who came from outside Israel. She was generally a Gentile, and she was a prostitute.

 If no one does a case-study on this woman, then I should do that in Prov. 9 or earlier.

Peter Pett suggests that there must have been an epidemic of wild women, given all of the references to avoiding such women found in Proverbs (Proverbs 2:16-19 5:3-14 6:24-26 7:5-27 9:13-18). I believe that David found, instead, the women were more than willing to pursue him, to flatter him, and to ignore whatever current relationships that he had, because he was king. He knew that Solomon, in specific, would face the exact same temptations.

Pett: they had to find something to do with their idle time, and what more attractive than the enticements of alluring women? 

It is quite fascinating that much of the book of Proverbs is given over to the seductions of the wrong woman. This was both a problem for David and especially for his son Solomon. Men with power, looks, fame and/or money face such temptations. Women are attracted to confidence and authority; no matter how liberated a woman thinks that she is, she wants to look up to a man. And some women know how to use their looks and their seductive powers to reel in the man that she wants (I am not dismissing the man’s responsibility here). David and Solomon were both very attractive men, the most powerful men in Israel. David was a war hero, admired even when he was young; and Solomon was a man of multiple talents, but a man with great wisdom that was known far and wide. There was little or no stigma attached to a man of power marrying two or more women, and both David and Solomon did this. David, at the end of his life, confined himself to one woman—Bathsheba. Solomon was never able to settle upon one woman, the Song of Solomon revealing his unquelled lust. Solomon died, never knowing the true and fulfilling relationship that can be had with one woman. However, much of the book of Proverbs stands as a testimony to God’s plan for one man to hook up with one woman, and the great benefits to both in such a relationship—spiritual, intellectual, emotional and physical. There is no great friendship and companionship than that between the right man and his right woman. This is simply how God designed men and women.

The lips of the strange woman drips honey;... This woman dripping honey means that, she is saying nice things about you. Now, what could be better than to hear a beautiful woman sing your praises? How many men have heard this and thought, “Hey, I like me too. This is one very perceptive woman.” The honey, of course, are those things which are sweet to our ears. What is sweet to my ears? A woman telling me all the things I already know about myself. “You are so handsome, and intelligent, and insightful, and funny. I love every minute that I spend with you.” I hear that and I just have to agree with her. What a perceptive and insightful woman!

Robert Dean: The imagery here of dripping honey is something that is sweet, something attractive, something that tantalizes us, something that we desire; it promotes a temptation.

We men, when we hear that honey drip from a woman’s lips, we often tend to believe it.

Gill writes: her fair speeches, enticing words, and flattering fawning language, and amorous expressions, easily find their way and slide into the hearts of men, to prevail upon them to listen to her, and yield to her temptations.

We find such enticing words throughout Proverbs. So you will be delivered from the forbidden woman, from the adulteress with her smooth words, who forsakes the companion of her youth and forgets the covenant of her God. (Prov. 2:16–17; ESV) For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life, to preserve you from the evil woman, from the smooth tongue of the adulteress. Do not desire her beauty in your heart, and do not let her capture you with her eyelashes. (Prov. 6:23–25; ESV) With much seductive speech she persuades him; with her smooth talk she compels him. All at once he follows her, as an ox goes to the slaughter, or as a stag is caught fast. (Prov. 7:21–22; ESV) We men are weak; and King David is telling his son to be strong, and to resist the temptation.

Ironside: Throughout this collection of Proverbs, the strange woman is looked on as an intruder from the outside. She is not seen as a daughter of Israel who has strayed from the path of virtue...The temptresses entered from the surrounding countries to seduce the young men of the separated nation. Therefore the strange woman was not strange in the sense of peculiar; she was a stranger who plied her tawdry arts to deceive those who should be holy to the Lord.

Translation: ...her mouth is smoother than oil;... Then David speaks about the interior of this woman’s mouth; that it is as smooth as oil. I think that we have gone beyond insightful observations to French kissing at this point. This appears to be a logical progression, in fact.

A woman who knows how to flatter and turn the head of a man; and a woman who is adept at French kissing—this also suggests that we are speaking of a very experienced woman here. Now, that can vary from culture to culture. In one culture, this might refer simply to a woman who is not a virgin. In the United States, this might refer to a woman who has been with 5 or more men.

The Pulpit Commentary: As honey is sweet and attractive to the taste, so in a higher degree are her words pleasant to the senses. Her mouth is smoother than oil; i.e. her words are most plausible and persuasive.

Translation: ...but her end [is] bitter like wormwood;... However, the end result of such a relationship is bitter; it is like wormwood. It is something that you have bitten into and you wish that you hadn’t.

Barnes: In Eastern medicine this herb, the absinthium of Greek and Latin botanists, was looked upon as poisonous rather than medicinal. Barnes then references Rev. 8:10–11 The third angel blew his trumpet, and a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the springs of water. The name of the star is Wormwood. A third of the waters became wormwood, and many people died from the water, because it had been made bitter. (ESV) So this is more than just bitterness; this is also a poison that destroys.

Jim Rickard: “Bitter” is the Adjective MAR, מַר, although it refers to a type of taste, it is used to denote the opposite of something. The opposite of the sweet honey lips of the adulterous is the bitter and rotten lips, of sin, evil and human good. She appears to be one thing, but in reality she is something else, the complete opposite. And in the end, you will discover her true nature.

Jim Rickard: Wormwood is a species of plant that is related to our Western sage bush. Its leaves and tops provide a bitter tasting oil used for flavoring certain liquors, (the APSINTHE of France is distilled from a species of this plant), and it is even used as a tea by Bedouins. The herb is also used medicinally to treat worms, hence its name “wormwood.”...Wormwood comes from an unused root supposed to mean “curse” or that which is regarded as poisonous, and therefore comes to mean “accursed.” It is always used in a figurative, metaphorical sense.

Expositor’s Bible Commentary: Let us depict...in all its hideous literalness the sinful life, and leave it to work its own impressions, and to act as a warning to those who are entering on the seductive but dangerous ways.

The imagery, up to this point, is honey and oil, things which taste good in the mouth—but then, there is that taste of bitter wormwood, negating the wonderful tastes which had gone before.

The idea is, the relationship begins in one place, with sweet honey and smooth oil; but the end is wormwood.

Keil and Delitzsch: Prov. 5:4 [is] the reverse of the sweet and smooth external is placed opposite to the attraction of the seducer, by whose influence the inconsiderate permits himself to be carried away: her end, i.e., the last that is experienced of her, the final consequence of intercourse with her (compare Prov. 23:32 In the end it bites like a serpent and stings like an adder.), is bitter as wormwood.

Matthew Henry: Consider how false the charms are. The adulteress flatters and speaks fair, her words are honey and oil, but she will deceive those that listen to her.

Warnings about such a woman are found throughout Scripture (but mostly in Proverbs): Prov. 6:24–35 7:22–23 9:18 23:27–28 Eccles. 7:26. Quite obviously, these are passages which we will study in the near future.

Jim Richard then pulls it all together: The naïve does not know that this honey is really gall, and that these flattering words will turn deadly. Just as the spiritually immature believer cannot discern the truth from the lie of the false doctrine and false teacher, it sounds good, but in the end it will lead to a ruined spiritual life.

True sweetness of words is described in Psalm 119:103–104 How sweet are Your words to my taste, sweeter than honey to my mouth! Through Your precepts I get understanding; therefore I hate every false way. (ESV; capitalized)