*Minor differences ignored. Grouped by changes, with first version listed as example.
Hear me - O ye children - בנים banim, sons, young men in general: for these are the most likely to be deceived and led astray.
Hear me now therefore, O ye children,.... Since such is the character, this the wretched end, and these the ways of the adulterous woman; those that are young in years, and liable to be ensnared by her, should hear what Solomon, or Christ, here says, for their caution and instruction; and especially such who are, or profess themselves to be, the children of God and of Christ; and therefore, as dear children, should be followers of them, and not of an harlot;
and depart not from the words of my mouth; the warnings, directions, and exhortations given to avoid the whorish woman; the doctrines of Christ, the truths of the Gospel: these should not be forsaken, but abode by; and also his precepts and ordinances, which should be closely attended unto.
The eighth discourse springs out of the conclusion of the seventh, and connects itself by its reflective מעליה so closely with it that it appears as its continuation; but the new beginning and its contents included in it, referring only to social life, secures its relative independence. The poet derives the warning against intercourse with the adulteress from the preceding discourse, and grounds it on the destructive consequences.
7 And now, ye sons, hearken unto me,
And depart not from the words of my mouth.
8 Hold thy path far from her neighbourhood,
And come not to the door of her house!
9 That thou mayest not give the freshness of thy youth to another,
Nor thy years to the cruel one;
10 That strangers may not sate themselves with thy possessions,
And the fruit of thy toils come into the house of a stranger,
11 And thou groanest at the end,
When thy flesh and thy body are consumed.
Neither here nor in the further stages of this discourse is there any reference to the criminal punishment inflicted on the adulterer, which, according to Leviticus 20:10, consisted in death, according to Ezekiel 16:40, cf. John. Proverbs 8:5, in stoning, and according to a later traditional law, in strangulation (חנק). Ewald finds in Proverbs 5:14 a play on this punishment of adultery prescribed by law, and reads from Proverbs 5:9. that the adulterer who is caught by the injured husband was reduced to the state of a slave, and was usually deprived of his manhood. But that any one should find pleasure in making the destroyer of his wife his slave is a far-fetched idea, and neither the law nor the history of Israel contains any evidence for this punishment by slavery or the mutilation of the adulterer, for which Ewald refers to Grimm's Deutsche Rechtsaltertmer. The figure which is here sketched by the poet is very different. He who goes into the net of the wanton woman loses his health and his goods. She stands not alone, but has her party with her, who wholly plunder the simpleton who goes into her trap. Nowhere is there any reference to the husband of the adulteress. The poet does not at all think on a married woman. And the word chosen directs our attention rather to a foreigner than to an Israelitish woman, although the author may look upon harlotry as such as heathenish rather than Israelitish, and designate it accordingly. The party of those who make prostitutes of themselves consists of their relations and their older favourites, the companions of their gain, who being in league with her exhaust the life-strength and the resources of the befooled youth (Fl.). This discourse begins with ועתּה, for it is connected by this concluding application (cf. Proverbs 7:24) with the preceding.
*More commentary available at chapter level.