Read the passage and its setting
Proverbs 2:16–22, King James Version
Italic words were supplied in the English translation for clarity.
Proverbs 2:16–22
Deliverance from the strange woman's deadly path
The Main Point
contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
What Is Happening Here?
One sustained conditional discourse presents wisdom as sought treasure and divine gift that guards from corrupt speech and destructive sexual paths. In this unit, contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
What Came Before—and What Comes Next?
Proverbs 2:9–15 (“Wisdom guards from corrupt paths”) immediately precedes this unit and contributes life, death, safety, and the long direction of choices, wisdom, folly, teachability, and moral perception, justice, truthful judgment, and protection from exploitation.
Proverbs 3:1–4 (“Do not forget loyal teaching”) follows and develops family teaching, responsibility, and mutual care, life, death, safety, and the long direction of choices, generosity, neighbor-care, and material responsibility.
Follow the Wisdom Collection
See why this section appears here and how the author's wisdom movement leads to its meaning.
Why Is This Passage Here?
The edited sequence places this unit after Proverbs 2:9–15 so that life, death, safety, and the long direction of choices, wisdom, folly, teachability, and moral perception, justice, truthful judgment, and protection from exploitation is tested or extended through life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence.
Follow the Saying or Discourse
Opening (2:16): the unit contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”.
Development (2:16–22): adjacent lines test life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence through parallelism, contrast, motive, image, or consequence.
Close (2:22): the unit contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”, creating the next supported pause.
What Is the Author Saying?
Why This Interpretation Fits
Exact verse-level work
Every line in Proverbs 2:16–22 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Collection context
The superscription and placement identify this unit inside “Purpose, parental discourses, and the rival invitations of Wisdom and Folly”: The prologue teaches readers how to read the sayings: wisdom begins in reverent accountability, must be sought and practiced, and is dramatized as a life-giving woman whose public invitation competes with violent, deceptive, and deadly paths.
Proverbial proportion
The unit's instruction and observations concern life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence; they describe moral direction without explaining every exceptional outcome.
Understand the Meaning and Its Boundaries
Clarify the words that matter and keep the conclusion no broader than the passage allows.
Words That Matter
“To deliver thee from the strange woman, even...”
·
This exact opening wording anchors the first move in Proverbs 2:16–22; later lines in the unit must not replace its distinct role.
What the Passage Is Not Saying
Reading Proverbs 2:16–22 as edited wisdom rather than a detached formula rules out these uses:
The saying does not threaten vulnerable people, blame a person's death or illness on folly, romanticize self-harm, or promise that wisdom prevents every tragedy.
The saying does not demean women, blame targets of exploitation, excuse sexual coercion, impose a universal domestic role, or make male desire the measure of a woman's worth.
The saying does not require silence about abuse, guarantee that gentle words stop danger, or make a harmed person responsible for another's aggression.
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 2:16–22.
Context check: Within purpose, parental discourses, and the rival invitations of wisdom and folly, contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
What Remains True Today
Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
Respond and Remember
Let the meaning shape life carefully, then practice explaining the section in context.
How This Should Shape Us
Why these applications follow
Role -> contextual meaning -> enduring truth -> application for Proverbs 2:16–22.
Within purpose, parental discourses, and the rival invitations of wisdom and folly, contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
How does the application follow proportionately?
Choose the option that protects life, reduces foreseeable harm, preserves access to help, and keeps long-term consequences visible. Practice consent, mutual fidelity, truthful boundaries, economic respect, and accountability for the person who holds greater social power. Pause, verify, listen, and choose truthful speech fitted to the hearer, timing, risk, and public consequences. For 2:16–22, begin with the line's actual role, state its contextual meaning, name this bounded enduring truth, and only then choose an action that protects dignity, safety, justice, and teachability.
A Concrete Example
A reader applying Proverbs 2:16–22 should first quote the line's actual contrast or image, then describe its work inside “Deliverance from the strange woman's deadly path,” state the proportionate truth, name an exception or vulnerable person, and choose one accountable action rather than repeating a slogan.
Teach It Back
Explain Proverbs 2:16–22 in your own words. Identify its form and collection, trace one line from role through contextual meaning and enduring truth to application, name one uncertainty, and reject one misuse explicitly.
Your explanation stays in this browser. It is not sent or saved.
Go Deeper
The main explanation above stands on its own. Open these optional sections for fuller language, history, disagreements, and source locations.
Read it sentence by sentenceEach line inside the larger movement
Exact verse-level work
Every line in Proverbs 2:16–22 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Collection context
The superscription and placement identify this unit inside “Purpose, parental discourses, and the rival invitations of Wisdom and Folly”: The prologue teaches readers how to read the sayings: wisdom begins in reverent accountability, must be sought and practiced, and is dramatized as a life-giving woman whose public invitation competes with violent, deceptive, and deadly paths.
Proverbial proportion
The unit's instruction and observations concern life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence; they describe moral direction without explaining every exceptional outcome.
Original-language wording and grammarTechnical detail appears only where it helps
“To deliver thee from the strange woman, even...”
This exact opening wording anchors the first move in Proverbs 2:16–22; later lines in the unit must not replace its distinct role.
How certain? very strongWhat the first readers would have understoodRelevant history and culture
Edited wisdom and social setting
This unit belongs to purpose, parental discourses, and the rival invitations of wisdom and folly. Aitken's printed pages 405-422 and the book-specific sources identify family, community, agricultural, commercial, scribal, court, and royal settings as relevant possibilities without proving one setting for every saying.
How certain? probableWhy translations sometimes differMaterial translation choices
KJV “strange woman”
a debated Hebrew expression often rendered foreign, forbidden, or another's woman; it must not become a label for women generally
How certain? probableEarlier Scripture and inherited backgroundSupported quotations, allusions, and inherited ideas
Israelite wisdom setting
The unit's first horizon is Israel's wisdom collection under fear of the LORD. Torah-shaped justice, creation, household teaching, royal responsibility, and community life may inform the language, but no cross-reference overrides this unit's own parallelism and collection role.
How certain? probableHow this connects with the rest of ScriptureThe passage's own meaning remains primary
Responsible canonical location
Within the received book, The prologue teaches readers how to read the sayings: wisdom begins in reverent accountability, must be sought and practiced, and is dramatized as a life-giving woman whose public invitation competes with violent, deceptive, and deadly paths. This local unit is read through that movement before broader canonical comparison.
How certain? probableTextual variantsManuscript differences only when they affect meaning
Textual and translation review
The complete NET notes attached to Proverbs 2:16–22 were inspected alongside MorphHB. No unreviewed alternative replaces the pinned KJV; any verse whose wording materially affects interpretation carries an expanded Lens and visible uncertainty rather than a silent emendation.
How certain? probableWhere careful interpreters disagreeThe strongest options and their difficulties
Where do careful readers disagree?
Best judgment: Interpreters debate composition date, social setting, the relation of parental voices to personified Wisdom, and specific lexical or textual questions. The present judgment follows the received discourse while keeping those historical reconstructions probable or uncertain rather than settled.
How certain? probableTheology that emerges from this passageConclusions drawn after reading the complete section
Theological contribution
The unit places practical wisdom under a moral order answerable to the LORD: Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm.
How certain? strongTheological contribution
Within Purpose, parental discourses, and the rival invitations of Wisdom and Folly, contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
How certain? strongCommon ways this passage gets misusedFair explanation, context check, and stronger reading
The saying does not threaten vulnerable people, blame a person's death or illness on folly, romanticize self-harm, or promise that wisdom prevents every tragedy.
A compact saying is easy to detach and universalize.
Within purpose, parental discourses, and the rival invitations of wisdom and folly, contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
The saying does not demean women, blame targets of exploitation, excuse sexual coercion, impose a universal domestic role, or make male desire the measure of a woman's worth.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within purpose, parental discourses, and the rival invitations of wisdom and folly, contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
The saying does not require silence about abuse, guarantee that gentle words stop danger, or make a harmed person responsible for another's aggression.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within purpose, parental discourses, and the rival invitations of wisdom and folly, contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 2:16–22.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within purpose, parental discourses, and the rival invitations of wisdom and folly, contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. The gendered sayings address fidelity, desire, agency, speech, and household life within an androcentric ancient setting; they must not be generalized into contempt for women. Words can reveal character, transmit truth, inflame conflict, protect others, or cause durable harm. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “To deliver thee from the strange woman, even from the stranger which flattereth with her words”; by 2:22, it contributes the claim, image, or instruction “But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it”. Together the unit concentrates on life, death, safety, and the long direction of choices, gendered imagery, sexual fidelity, consent, and household agency, speech, listening, truth, and relational consequence within “Purpose, parental discourses, and the rival invitations of Wisdom and Folly.”
Research trail and exact locationsThe source record behind this section
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Proverbs 2:16–22, repository-pinned eng-kjv2006 USFM-derived corpus
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 2:16-2:22
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
NET Bible Proverbs PDF, printed pp. 1081-1083, exact tc/tn/sn entries attached to 2:16–22
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 2:16–22 and the Purpose, parental discourses, and the rival invitations of Wisdom and Folly outline
Supports: One tested account of urban imagery and continuity across the book without inferring one composition setting.
Dell, ‘Wisdom and Folly in the city,’ SJT 69.4 (2016), pp. 389-401, sections on maxims, social indicators, Proverbs 1-9, and conclusion relevant to Proverbs 2:16–22
Supports: Feminist and literary review of Wisdom, Folly, Strange Woman, mothers, wives, women in sentence sayings, and the closing woman of strength.
Hartwell, Wisdom, strange or somewhere in between (Birmingham PhD, 2017), pp. 13-25, 132-171, 172-204, 205-244, and 245-260 as relevant to the gendered figures and sayings in Proverbs 2:16–22
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Exact location: Proverbs 2:16–22, repository-pinned eng-kjv2006 USFM-derived corpus
Open source ↗hebrew text and morphology
Open Scriptures Hebrew Bible: Proverbs
Open Scriptures
Open Scriptures, release 2.2
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Exact location: Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 2:16-2:22
Open source ↗translation and translator notes
NET Bible: Proverbs with translators' notes
Biblical Studies Press
Biblical Studies Press, 2006
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
Exact location: NET Bible Proverbs PDF, printed pp. 1081-1083, exact tc/tn/sn entries attached to 2:16–22
Open source ↗modern critical commentary
Proverbs
K. T. Aitken
Oxford University Press, in The Oxford Bible Commentary, 2001
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Exact location: Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 2:16–22 and the Purpose, parental discourses, and the rival invitations of Wisdom and Folly outline
Open source ↗peer reviewed journal article
Wisdom and Folly in the city: exploring urban contexts in the book of Proverbs
Katharine J. Dell
Scottish Journal of Theology 69.4, 2016
Supports: One tested account of urban imagery and continuity across the book without inferring one composition setting.
Exact location: Dell, ‘Wisdom and Folly in the city,’ SJT 69.4 (2016), pp. 389-401, sections on maxims, social indicators, Proverbs 1-9, and conclusion relevant to Proverbs 2:16–22
Open source ↗open access doctoral thesis
Wisdom, strange or somewhere in between: in search of a real woman in the Book of Proverbs
Jeanette May Hartwell
University of Birmingham, 2017
Supports: Feminist and literary review of Wisdom, Folly, Strange Woman, mothers, wives, women in sentence sayings, and the closing woman of strength.
Exact location: Hartwell, Wisdom, strange or somewhere in between (Birmingham PhD, 2017), pp. 13-25, 132-171, 172-204, 205-244, and 245-260 as relevant to the gendered figures and sayings in Proverbs 2:16–22
Open source ↗