To keep thee from the evil woman, from the flattery of the tongue of a strange woman.

To keep thee from the evil woman, From the flattery of the foreigner's tongue.

That they may keep thee from the evil woman, and from the flattering tongue of the stranger.

To keep thee from the evil woman, from the flattery of the stranger's tongue.

To preserve thee from an evil woman, From the flattery of the tongue of a strange woman.

They will keep you from the evil woman, from the smooth tongue of the strange woman.

To keep thee from the evil woman, From the smoothness of the alien tongue.

to keep you from the immoral woman, from the flattery of the foreign woman.

So may they guard you from an evil woman, and from the flattering tongue of the outsider.

Evil woman - literally, "woman of evil." In reading what follows, it must be remembered that the warning is against the danger of the sin of the adulterous wife.

To keep thee from the evil woman - Solomon had suffered sorely from this quarter; and hence his repeated cautions and warnings to others. The strange woman always means one that is not a man's own; and sometimes it may also imply a foreign harlot, one who is also a stranger to the God of Israel.

To keep thee from the evil woman,.... This is one use of the profit arising from attending to the instructions of parents, and to the law of God, as taught by them; to preserve from fornication and adultery, one of its precepts expressly forbidding adultery and all corporeal uncleanness; and the whole of it directing to an observance of all duties respecting God and our neighbour, which requires diligence and industry, and prevents idleness, that inlet to all sin, and especially to uncleanness (k);
from the flattery of the tongue of a strange woman; the same with the evil woman, the lewd and adulterous one; see Proverbs 2:16. Jarchi interprets this of idolatry; the character well agrees with the idolatrous church of Rome, or antichrist, represented by a whore, Revelation 17:1; as this woman is called "the woman of evil" (l), for so it may be rendered, one very evil, given up and abandoned to sin; so antichrist is called "the man of sin", 2-Thessalonians 2:3; and as this woman is said to have the "smoothness of a strange tongue" (m), as the words may be translated, and are by the Targum; so the religion of this false church is delivered in a strange language the people understand not, by which they are kept in ignorance and deception; now the word of God read and explained in the mother tongue, and especially the Gospel part of it, the doctrine of wisdom, is a means of preserving persons from the errors and heresies, superstition and idolatry, of the church of Rome, and from being carried away with their false glosses, and gaudy worship, and all its deceivable ways of unrighteousness.
(k) "Otia si tollas periere cupidinis arcus", Ovid. de Remed. Amor. l. 1. v. 139. Quaeritur Aegistheus, "quare sit factus adulter?--in promptu causa est, desidiosus erat". Ibid. v. 161, 162. (l) "a muliere mali", Baynus, Mercerus, Cocceius, Gejerus, Michaelis. (m) "a lenitate linguae extraneae", Montanus; "a laevitate linguae peregrinae", Michaelis; "ex lubrica glabritie linguae peregrinae", Schultens.

A specimen of its benefit. By appreciating truth, men are not affected by lying flattery.

The section thus closes:
To keep thee from the vile woman,
From the flattery of the strange tongue.
Regarding the genitive connection אושׁת רע, a woman of a wicked character, vid., under Proverbs 2:14; and regarding the adjectival connection לשׁון נכריה, under Proverbs 6:17; the strange tongue is the tongue (לשׁון) of the strange (foreign) woman (vid., p. 81), alluring with smooth words (Proverbs 2:16). Ewald, Bertheau: from her of a smooth tongue, the stranger, as Symm., Theod., ἀπὸ λειογλώσσου ξένης; but חלקת is a substantive (Genesis 27:16), and as a fem. adject. form is without an example. Rather חלקת לשׁון is to be regarded as the first member and נכריה as the second of the st. constr., for the former constitutes one idea, and לשון on this account remains unabbreviated; cf. Psalm 68:22; Isaiah 28:1; but (1) this syntactical phenomenon is yet problematical, vid., Friedr. Philippi, Wesen und Ursprung des St. Constr. p. 17; and (2) the supposition of such an anomaly is here unnecessary.