of the adulteress caught the young man." +23.+ "The +liver+ stands here as representative of the vitals in general as in Lam. ii. 11, as in some instances the heart, or again, the reins" (Psa. xvi. 7; lxxiii. 21, etc.). According to Delitzsch, the liver is here made prominent as the seat of sensual desire. "Since the ancient Greeks, Arabians, and Persians, in fact, connected this idea with the organ under consideration, this view may be received as probably correct" _(Lange's Commentary)._ +Knoweth not that it is for his life,+ _i.e._ "that his life is at stake." NOTE ON THE SIGNIFICATION OF THE "STRANGE WOMAN" OF THIS CHAPTER, AND OF MANY KINDRED PASSAGES IN THE BOOK.--Although most modern commentators attach no other meaning to this woman than that which would occur to the general reader, there are some who, as will be seen from the comments, agree with most of the early expositors in attaching to the representation an ideal meaning also. Wordsworth, referring to the original meaning of the word _mashal,_ or proverb (see preface), says, "By a consideration of the proper meaning of this word _mashal,_ used in the title of the book, and by reflecting on the use made of it in the Gospels, we are led to recognise in the Proverbs or Parables of Solomon not only moral apothegms for practical use in daily life, but to ponder deeply upon them as having also a typical character and inner spiritual significance concerning heavenly doctrines of supernatural truth, and as preparing the way for the evangelical teaching of the Divine Solomon, Jesus Christ, in parables on the mysteries of the Kingdom of Heaven." Following out this principle of interpretation, he continues, "As in Solomon's delineation of Wisdom we recognised Christ, so in the portraiture of the 'strange woman,' who is set in striking contrast to Wisdom in this book, we must learn to see something more than at first meets the eye. Doubtless we must hold fast the literal interpretation, and must strenuously contend for it; . . . but in the gaudy and garish attire and alluring cozenage of the strange woman we may see a representation of the seductive arts with which the teachers of unsound doctrine, repugnant to the truth of Christ, endeavour to charm, captivate, and ensnare unwary souls, and to steal them away from Him. There is a harlotry of the intellect--there is an adultery of the soul, and this harlotry and adultery are not less dangerous and deadly than the grossest sins and foulest abominations. Indeed they are more perilous, because they present themselves in a more specious and attractive form." Hengstenberg, commenting on Eccles. vii. 26, says, "There are strong grounds for thinking that the woman of the Proverbs is the personification of heathenish folly, putting on the airs of wisdom and penetrating into the territory of the Israelites. . . . The key to Prov. ii. 16, 17, is Jeremiah iii. 4-20. In Prov. v. the evil woman must needs be regarded as an ideal person,